Helen Lee response to Silent Exodus

To: Multiple recipients of list cac
Date: Sat, 11 Jan 1997 12:22:43 -0500 (EST)
From: AsianPK@aol.com
Subject: HK mission opportunity

Forwarded message:
Subj: Re: need info!
Date: 97-01-11 02:37:17 EST
From: JWRWong
To: AsianPK


Hi. Here is some info on HK. It’s not really concise, but I hope it will
do. Thx for your help.

As you know, on July 1st 1997 Hong Kong will come under China’s rule.
I want to invite you to join the Hong Kong national staff and students,
250-300 Koreans, 50 Taiwanese, and 50 Asain
Americans to co-labor together in sharing the gospel and building up the body
of Christ in Hong Kong in 1997.

Our vision is to be bold ambassadors for Christ through the New Life Hong
Kong 97 Gospel Saturation Campaign. That will include having a ministry on
the college campuses such as Hong Kong University, Hong
Kong Polytechnic, and Chinese University. In addition, we will be
co-laboring with Hong Kong churches in order to impact their communities for
through teaching English and creative evangelistic outreaches.

Now I understand there is pressure on you to get a job, spend time with your
family and friends, and relax from a tough school year, but I want to
challenge and encourage you to be very strategic with your summer.
Ultimately, you must discern where the Lord is leading you. My question TO
YOU is, are you available to go where He may lead you? We’re asking that God
would raise up 50 workers from the United States for the harvest field in
Hong Kong in 1997. We would love to have you!

How to Apply

Find an application. If you can’t find one, then e-mail projects@ccci.org or
call us at (800) 690-0911 and we’ll send you one. Next, fill out the
application and send it with the $25 application fee ASAP. (Make your check
to Campus Crusade for Christ). We only have space for 50 people so the
“sooner the better.” You’ll hear if you’re accepted as soon as we can
process them. Please send applications to Jerry Wong 72 Roosevelt St
Irvine CA 92620. If you have any questions, please at contact him at (714)
559-9353 or at JWRWong@aol.com.

Here’s a little more info to add somewhere else:

1. Estimated cost is $3400
2. Dates: June 13 to July 30

If any of you need a brochure, please send me your address.

— End —

To: Multiple recipients of list cac
Date: Sat, 11 Jan 1997 02:09:49 -0500 (EST)
From: TSTseng@aol.com
Subject: Re: No Subject

Jung Ha:

Welcome back! As usual, you are a voice of reason. In any case, I’ve not
heard any suggestions about firing off a letter of “concern” to the PC. It
may be better for us to focus on program, publicity, and recruitment for now.
So to start off, I’d like to volunteer to put together the newsletter and
have it sent out via email (or through other means). – Tim

In a message dated 1/10/97 12:39:26 PM, you wrote:


— End —

To: Multiple recipients of list cac
Date: Sat, 11 Jan 1997 02:09:36 -0500 (EST)
From: TSTseng@aol.com
Subject: CFP: Asian American Religion (AAR)

Please post or forward the following information. Thank you! – Tim Tseng
Call for Papers: Asian American Religions, Culture, and Society Group.
1997 American Academy of Religion
November 22-25, 1997 * San Francisco, California

Asian American Religions, Culture, and Society Group. Rita Nakashima Brock,
Hamline University, Box 1661, 1536 Hewitt Avenue, St. Paul, MN 55104. OF:
(612) 641-2893; and Rudy V. Busto, Stanford University, Dept. of Religious
Studies, Stanford University, Stanford, CA 94305-2165,. OF: (415) 723-0465.
E-mail: rude@leland.stanford.edu.

The group invites papers in the following areas: 1) The California Civil
Rights Initiative – Proposition 209 – has undergone heated public debate and
continuing controversy on both the state and the national level. This
session seeks to explore the repercussions of Proposition 209 on Asian
Pacific Americans from a variety of perspectives (ethical, practical,
representational or discursive). 2) Another panel looks to address the
methodological question: What are the hermeneutical or interpretive
frameworks by which we interrogate and understand Asian American religious
identities and issues as they are reflected in narrative approaches to
religion and theology (e.g., “talk-story”, reading lives, and the
hermeneutics of autobiography and literature)? 3) A joint session with
Native Traditions in the Americas Group will investigate the Eurocentric bias
in theories and definitions of religion and their limitations for
illuminating the cultures and societies of Asian Pacific and Native

Paper proposals must be received by the co-chairs by March 1, 1997.
Completed proposals include: (1) Proposal upo to two-pages, double-spaced (6
copies – 5 without your name and institution); (2) Participant Form (see
offcial AAR Call for Papers document to be sent to AAR members on Feb. 1,
1997); (3) Abstract (not to exceed 150 words); (4) Program Unit Reponse Card
(see offcial AAR Call for Papers document).
All panelists must be members of the American Academy of Religion. For
membership information, contact AAR Membership Services (404) 727-2345; fax
(404) 727-2348; email:

— End —

To: Multiple recipients of list cac
Date: Sat, 11 Jan 1997 02:09:39 -0500 (EST)
From: TSTseng@aol.com
Subject: Fwd: New study of Proposition 209 (fwd)

Dear CACers:

This report is FYI.

Tim Tseng
Forwarded message:
From: cjustice@garnet.berkeley.edu (Nathan Newman)
Sender: AFFAM-L@CMSA.BERKELEY.EDU (Affam-L – News & Organizing Around
Affirmative Action)
To: AFFAM-L@CMSA.BERKELEY.EDU (Multiple recipients of list AFFAM-L)
Date: 97-01-02 16:10:59 EST

———- Forwarded message ———-
Date: Tue, 10 Dec 1996 18:57:08 -0800 (PST)
From: neil gotanda
To: affam-l
Subject: New study of Proposition 209

Last summer, the Proposition 209 Research Project of the Western
State University Law Review published its preliminary report.
That summary version was widely distributed through this
listserv. The Western State University Law Review will soon
publish its full analysis of Proposition 209. Titled “Legal
Implications of Proposition 209,” the article is over 100 pages
long with nearly 500 footnote references.

Because of its length and complexity, we are not able to post or
email the article. While the bound versions will not be mailed
until later in January, advance copies are available by
subscription to the Western State University Law Review or single
copy purchase. If you would like a one year (two issue)
subscription, the cost is $20.00. For the single issue
containing the Proposition 209 article, the cost is $12.50.
Those costs include mailing of an advance copy of the article.

If you would like a copy, please send a check to:
Western State University Law Review
1111 N. State College Blvd.
Fullerton, CA 92831
If you have any questions, you can telephone the Law Review at

The Table of Contents follows:

I. Introduction. . . . . . . . . . . . . . . . . . . . . . . .3
II. Voter Intent. . . . . . . . . . . . . . . . . . . . . . . .6
A. Court Interpretation of Initiatives. . . . . . . . . .7
B. Public Opinion . . . . . . . . . . . . . . . . . . . 15
III. Preferential Treatment . . . . . . . . . . . . . . . 16
A. Preferential Treatment Distinguished
from Discrimination. . . . . . . . . . . . . . . . . 19
B. Preferential Treatment as Words of
Common Understanding . . . . . . . . . . . . . . . . 27
C. Disparate Preferential Treatment . . . . . . . . . . 30
IV. Operation of Public Employment. . . . . . . . . . . . . . 33
A. Scope of Public Employment . . . . . . . . . . . . . 33
B. Preferential Treatment in Employment . . . . . . . . 35
1. Comparing the Language of Title VII
and Proposition 209 Section (a) . . . . . . . . 35
2. Supreme Court Analysis of
Preferential Treatment Under the Civil
Rights Act Section 2(j) . . . . . . . . . . . . 37
3. Examples of Affected Programs . . . . . . . . . 44
V. Operation of Public Education . . . . . . . . . . . . . . 48
A. Scope of Public Education. . . . . . . . . . . . . . 48
B. The Operation of Public Education. . . . . . . . . . 49
1. State and Federal Definitions . . . . . . . . . 50
2. Case Law Interpretation of the Operation
of Public Education . . . . . . . . . . . . . . 51
3. The Operation of Public Education and
College Student Admissions. . . . . . . . . . . 52
4. The Operation of Public Education and
Secondary School Athletics. . . . . . . . . . . 54
C. The Impact of Proposition 209 on
Educational Programs . . . . . . . . . . . . . . . . 56
VI. Operation of Public Contracting . . . . . . . . . . . . . 62
A. The Framework for Public Contracting . . . . . . . . 62
B. Awarding Public Contracts in California. . . . . . . 65
C. The Operation of Public Contracting in California. . 67
VII. Governmental Instrumentalities. . . . . . . . . . . . . . 69
VIII. Other Legal Issues . . . . . . . . . . . . . . . . . 75
A. Implications of the Bona Fide Qualification of
Section (c). . . . . . . . . . . . . . . . . . . . . 75
1. California Constitutional Law . . . . . . . . . 76
2. Federal Employment Law. . . . . . . . . . . . . 78
B. Implications of Section (e) Exemption for
Federal Funding. . . . . . . . . . . . . . . . . . . 80
1. Section (e) and Equal Protection. . . . . . . . 80
2. Federal Funding to Individuals Under
Section (e) . . . . . . . . . . . . . . . . . . 84
3. Unfunded Mandates Under Section (e) . . . . . . 85
C. Ethnicity. . . . . . . . . . . . . . . . . . . . . . 87
IX. Enforcement and Remedies. . . . . . . . . . . . . . . . . 93
A. Remedies Available . . . . . . . . . . . . . . . . . 95
B. Remedies Available for Then-Existing Laws. . . . . .100
X. Conclusion. . . . . . . . . . . . . . . . . . . . . . . .102
Appendix A . . . . . . . . . . . . . . . . . . . . . . . . . .105
Appendix B . . . . . . . . . . . . . . . . . . . . . . . . . .110

* * * * * * * * * * * * * * * * * * * * * *
Neil Gotanda Western State University College of Law
714-738-1000×2507/voice 1111 N. State College Blvd.
714-525-2786/fax Fullerton, CA 92631

— End —

To: Multiple recipients of list cac
Date: Sat, 11 Jan 1997 01:15:50 -0500 (EST)
From: AsianPK@aol.com
Subject: both . . and. . ?

I appreciate those who have shared their responses to the ministry project I
introduced several days ago. Tom, Ken, and others raise a very valid point
that a web page resource could provide a very valuable tool for those of us
involved in Asian American ministry.

I am suggesting a “both . . . and . . ” response rather than an “either . .
.or . . .” to the matter of having resources like a web page and these annual
meetings regionally. While it is true that many (all of us?) have very busy
schedules with other meetings to consider, I suppose each of us will simply
have to determine for ourselves if the kind of annual meeting I am proposing
has enough value to invest the time and energy to attend. I would simply
like to offer these regional meetings as one possible ministry resource.

I appreciate these concerns that have been raised since it causes me to
reflect on what would make these regional meetings unique and worth
attending? Something that we cannot accomplish through a web page network?
In addition to the obvious advantage of the personal face to face contact,
perhaps these regional meetings should focus on the opportunity for us to
pray with and for one another. Yes, there are tremendous prayer ministries
that God has raised up in many places. But I know I would consider it a
great blessing and privilege to meet as many of you as possible in person and
share a time of fellowship and prayer together with you. Some may question
the value of doing this just once a year. I would hope this annual meeting
may encourage some to continue meeting more often. I would rather meet
together with many of you at least once a year for fellowship and prayer than
never at all.

But I do apologize to any of you who felt my material implied that this was
the ultimate answer to everyone’s needs or desires for unity! As I tried to
clarify in an earlier email, I deeply appreciate the many terrific prayer,
fellowship, and networking ministries that God is already using to bless
Asian American ministry. It is just my suggestion that these annual regional
meetings could provide a helpful opportunity and encouragement for some of us
involved in Asian American ministry, and possibly lead to the development of
more comprehensive nationwide resources such as a directory, newsletter,
webpage, etc.

Thanks again for the opportunity to share these thoughts with you.

Louis Lee

— End —

To: Multiple recipients of list cac
Date: Sat, 11 Jan 1997 11:13:50 +0800 (EAT)
From: mooch
Subject: P.S.

P.S. to my last post:
I just read Garrick Pang’s post regarding the meetings; he writes:
>I understand the goal of PK to be to encourage & build up the local church
>and to break down the walls that we (especially Asian) Christians have been
>bound by.
To tie in with my previous message: one way to break down the walls
may be to recognize other ministries as equal (or greater) than our own
as we enter into relationship with them, embracing the fact that God has
been moving in their midst also.

Just a thought.

Muchun (Mooch) Yin |
Tunghai University |
Box 373 |
Taichung, Taiwan |
E-mail: mooch@s867.thu.edu.tw |

— End —

To: Multiple recipients of list cac
Date: Sat, 11 Jan 1997 11:08:43 +0800 (EAT)
From: mooch
Subject: Re: important meetings

Hi everyone,
Thank you, Louis, for clarifying the purposes of your post; I’m also
glad that you didn’t become defensive after reading my post 🙂
My concern wasn’t with PK per se, although I recognize the topic of PK
itself is pretty loaded. I myself don’t know much about the organization,
so I don’t feel I can say too much about it.
My concern was more of a general nature: I think there’s a habit of
self-centeredness in ministry. In other words, it’s easy to think “my/our
ministry is at the forefront (or center) of what Jesus Christ is doing.”
I’ve been all too guilty of this myself, and I think this mindset led me
to discount or ignore the work of other Christians. In relation to Louis’
posting, alarums went off in my head when I read about “now is the time
to break down those barriers that divide us,” the implication being that
God was not breaking down those barriers before but now is breaking down
those barriers… with us/our group as the tool. This seems to be very
popular rhetoric among Christian ministries, including mission agencies
and churches. This strikes me as not giving God enough credit…
This isn’t to say, of course, that God isn’t doing new things all the
time. But I hope that we at least have a great deal of humility when we
go about the works of service that we believe God has called us to do.


Muchun (Mooch) Yin |
Tunghai University |
Box 373 |
Taichung, Taiwan |
E-mail: mooch@s867.thu.edu.tw |

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 16:50:53 -0500 (EST)
From: GAPang@aol.com
Subject: Re: important meetings

I feel the need to respond to these multiple e-mail “attacks” on what our
brother Louis Lee is trying to do with PK. I have been involved with PK in
the past and I believe that their goal is not to create yet another
“organization” or “club” or “association” for us to belong to. Lord knows it
is the last thing that any of us need.

I understand the goal of PK to be to encourage & build up the local church
and to break down the walls that we (especially Asian) Christians have been
bound by.

It is my prayer that we would take seriously, Louis and PK’s desire to
encourage us in ministry and see God work through PK’s ministry to work bring
healing in the church of Jesus Christ today. Please make an effort to
understand Promise Keepers before we empty the “bath water”.

Your brother in Christ,

Garrick J. Pang

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 14:24:53 -0500 (EST)
From: TSTseng@aol.com
Subject: Re: important meetings

Dear CAC friends:

I observed the response to Louis Lee’s proposal for regional meetings with
interest. I did not see Louis’ original letter, so would be interested in
knowing exactly what was proposed. But my own limited sense of the matter of
unity among Asian American Christian leaders is to do as much as possible
without outside assistance OR bring together various groups (IVCF,
denominational APA groups, PK, JEMS, FACE, seminary Asian American programs,
etc.) who share similar concerns for Asian Americans. So long as all
interested parties are represented, then it would avoid the appearance that
this effort is a one-man (or woman), or one-organization (PK) show. Given
the fragmented nature of our communities (hmmm, why are we so fragmented,
BTW?), I think it would be wise for existing recognized Asian American
Christian leaders to talk informally about something nationwide before
announcing what may sound like “another” organization. (I recall that NACOCE
attempted to do this for Chinese evangelicals – which resulted in the
creation of FACE for ABCs. But much has changed in the past ten years.)

In the meantime, I think this CAC format is a helpful way to initiate such
conversations. We have a web-page, thanks to DJ’s efforts. And we have a
number of recognized and visible leaders on the list. We also have a
diversity of perspectives represented (academicians, pastors, layleaders,
mainline, evangelical, etc.) Perhaps now is the time to change the name of
our list so that it can be more inclusive of other ethnic Asians? Does
anyone know if there are other Asian American Christian discussion lists out
there in cyberworld? If so, perhaps we can now merge discussion lists. Just
some random thoughts. – Tim

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 14:24:47 -0500 (EST)
From: TSTseng@aol.com
Subject: Baptist Peace Fellowship/Evangelism

Dear CACers:

Having recently been elected to serve on the Board of Directors of the
Baptist Peace Fellowship, I’ve been getting better acquainted with their
ministry and resources. Because I’m slated to lead a workshop on evangelism
at my denomination’s Evangelism Conference this summer, I chatted with Ken
Sehested (director of the BPF) about ideas. This is what he sent to me. It
is a rough draft of a proposed symposium which, unfortunately, was not held.
Much of Ken’s insights resounds deeply with me. I suppose it’s because both
of us were raised as evangelical Baptists (Ken was Southern Baptist), had our
outlooks stretched by Union Seminary, and continue to wrestle with retaining
our evangelical commitments with an awareness that much of what we learned in
the mainline traditions are also central to our religious and ethical
commitments. Any comments? – Tim

That the Baptist Peace Fellowship organize and sponsor a symposium on the
topic of evangelism; sometime in 1994 or 1995; maybe in conjunction with
other organizations (e.g., New Call to Peacemaking, American Baptist National
Ministries, etc.).

The idea for this project crystallized during planning for the 1992
International Baptist Peace Conference held in Nicaragua. The theme of the
conference was “Thy Kingdom Come/Que Venga Tu Reino.” The principle purpose
was to focus attention on the 1992 quincentenary, the 500th anniversary of
the sailing of Columbus to the Americas.

The more focused our planning became, the clearer it was to me that what we
were dealing with, at bottom, was the issue of evangelism-the issue of the
church’s most basic mandate, and the history of how it was played out in
tragic terms over the past half-millennium.

Those of us who sense that justice and peace concerns are tied up with
Christian identity often exhibit a phobia with regard to the word
“evangelism.” When it is used, shivers run up and down the spine.

The word seems like an anachronism-an ancient, revered word with a prominent
but empty profile. The word has become virtually synonymous with religious
marketing. (Years ago, my young daughter asked if the man on TV was a
preacher. No, I said, he’s just wanting people to buy his cars. Out of the
mouth of babes. . . !) Even worse, it evokes images of religious hucksterism
and charlatanism.

I am convinced, however, that evangelism is the best single word in English
to denote the calling of the church. If this be true, however, the term is
badly in need of resurrection. We actually do not know how to speak with
accuracy and clarity about this central biblical notion. If we are to
sidestep the temptation to religious marketing on the one hand, and
abandonment of the term on the other, we must actually engage in a process
equivalent to learning a new language altogether.

In fact, the imperative of evangelism is so crucial to mainstream
evangelical-types that constituencies like ours will never receive a serious
hearing in those ranks until we learn to employ the rhetoric of
evangelism with integrity. Until we are able to enter that communal
discourse, we will not be able to adequately critique the imperialistic
impulse which has so often driven the Christian enterprise.

My proposal, therefore, is that we call together some of our most creative,
innovative, and articulate theologians (whether credentialed as such or not)
to speak to this concern. The hope is that out of this mix we may come to
speak of our evangelical calling in profoundly new ways.

A few random and supplementary thoughts:

*”Evangelism” is not, of course, a biblical word. But “evangel” (bearer of
good tidings) is.

*The major premise of current evangelists is that souls are to be saved from
a world headed from obliteration. The consistent premise of Scripture,
however, is that the world is to be redeemed.

*The major dividing line in the Christian community is not over doctrine or
cultural expression. Rather, it is betwee those who, on the one side, those
who emphasize evangelism and “spiritual” matters; on the other, those who
emphasize “social action” and social justice.

*Most of our better theologians seem to be able to do no better than to
stress the need for “balance” between the two. The notion, however, keeps the
two as separate and distinct categories and thereby renders the Bible

*This “separate but equal” logic will no more do justice to Scripture and the
believer’s vocation than it did as policy in administering public schools
prior to 1954.

*Some reappropriation of the term “evangelism” could help the church heal
many of its schizophrenic habits: the confusion of “private spirituality”
with “personal spirituality”; the inability to think in corporate or
collective terms; the segregation of worship from the confrontation with

*The Bible does not recognize our common segregation of “spiritual” from
“material” realities. Biblically speaking, spiritual realities describe
certain kinds of physical, material realities.

*The doctrine of the incarnation indicates that God’s Spirit traffics in
human affairs. God is, in fact, more taken with the agony of the earth than
the ecstasy of heaven.

*The word “spiritual” itself has become domesticated in our day. Take, for
instance, the “Family Circus” cartoon on Mother’s Day: The young boy, talking
to his sister, says, “I think I’m going to give Mom a spiritual bouquet and
save my money for a catcher’s mitt.” Evangelism, therefore, is traditionally
done in a “material” vacuum.

*We are saved, not from the world, but for the world.

*Those absorbed to the need for social justice have great difficulty in
admitting the reality of conversion, of spiritual transformation. The result,
if one is serious, leads inevitably toward a confrontation with the raw
reality of evil in the world, to the temptation of justifying violence
(regrettably, of course), and to the extremes of either arrogance or despair.

*In my mind, the biblical text which provides the most suggestive hint of a
new way of thinking is when Jesus commissioned 70 missionaries, instructing
them to “heal the sick and say to them, ‘The kingdom of God has come near to
you'” (Luke 10:11). The healing of creation and the revealing of the kingdom,
the reign of God, are intimated linked. Any mention of the revealing of God’s
promised reign of peace which lacks reference to the healing of creation is
theological gibberish.

*At the same time, any efforts toward the healing of creation which lack
linkage with hope, with a profound sense of assurance that creation itself is
destined for such healing, is doomed to failure. (As Martin King noted: “The
moral arm of the universe is long, but it bends toward justice.”) This hope,
this assurance, is in fact the good news of the Gospel. The nations are
called to choose, to decide if this hope, this assurance, is more secure, is
more certain, than the assurance offered in carnal weapons. Those whose
“violence covers them as a garment” phrase the central question: “How can God
know?” (Jeremiah 73: 6, 11) Or again, this hymn of worship for ancient
Israel: “Some boast of chariots, and some of horses
[military strength], but we boast of the name of the Lord our God” (Psalms

*When John the Baptist came preaching repentance, some folks asked just what
that means, specifically. His response had a shockingly materialist
reference: If you’ve got two coats, give one away; do the same with any
excess food (Luke 3).

*Mary’s “hymn of praise” affirmed God’s glory in terms of God’s ability to
feed the hungry and bring down the mighty (Luke 1). Jesus’ inaugural sermon
focused on good news to the poor, the captives, the blind, the oppressed. And
he closed with a reference to Israel’s vision of Jubilee, of the economic
reordering of human life (Luke 4).

*Jesus’ most explicit “Christological” self-statement in no way resembles any
of the church’s revered creeds. Rather, it came when John’s disciples came
asking if he were the Messiah. His response included no hint of philosophical
categories. He simply said: Go tell John what you have seen and heard-the
blind now see, the lame walk, lepers are cleansed, the deaf hear, etc. (Luke

*We make an enormous mistake when we consider “helping the poor” as the aim
of Christian duty. Rather, it spiritual discipline-intentionally locating
ourselves in those places where the Word of God can be heard with most
clarity. We mingle with the broken, the despised, the shunned, the useless,
because it is in their presence where we will most likely hear and comprehend
God’s voice.

*As Walter Brueggemann has said, the duty of the church is not to do kind
things but to see the world differently.

*Robert McAfee Brown has noted that the famous injunction in Micah-“What does
the Lord require, but to do justice, to love kindness, to walk humbly with
God” (6:8)-is not a three statement sentence but a sentence saying the same
thing in three different ways. Our minds have a hard time comprehending this.

*Clearly the rich, the powerful, the arrogant and the mighty are called to
repentance, to new behavior, in very concrete terms (e.g., the “rich young
ruler,” Zacchaeus, etc.). But so are the weak, the poor, the
marginalized-they are called to relinquish their despair, the hopelessness,
their dependency. They are called to take their future into their own hands,
to stand fearlessly in the face of repression, to declare themselves children
of God and worthy of respect, worthy of justice.

*The “good news of the Gospel” to the rich is heard as a word which releases
from the fear which prompts hording; the good news to the poor is the word
which releases from the need to cling to chains as a mechanism for surviving
a cruel world. The good news of the Gospel for all is that we are free to
live recklessly, with abandon, especially in the direction of the neighbor in
need, because the world can not harm us. After the resurrection, even death
itself fails in its attempt to abduct us from the love of God. Death itself
has lost its sting. The day is coming when all tears will be dried
(Revelation 21).

*The good news of the gospel is that the world is headed for redemption
rather than obliteration. From the “rainbow promise” of Genesis to the
repetition in Revelation that a “new earth and a new heaven” are coming
toward us-Scripture is saturated with the recital of God’s promise to renew,
to redeem, to restore, to resurrect.

*The good news of the Gospel is that this process of renewing, redeeming,
restoring, resurrecting, does not rest on our shoulders. Rather, it is a
process which urgently invites our participation. We enter it with assurance,
like that of of Shadrach, Meshach and Abednego: “If it be so, our God whom we
serve is able to deliver us from the burning fiery furnace.. . . But if not,
be it known to you, O king, that we will not serve yourgods. (Daniel 3:

*Recent biblical scholarship (e.g., Walter Wink’s The Powers trilogy) make
the convincing case that the confessional, “religious” language of Scripture
does in fact take the reality of power seriously. Glen Stassen’s new book,
Just Peacemaking, analyzes the Sermon on the Mount as a very realistic (as
opposed to idealistic) strategy for living life in the Spirit.

*My own “systematic” theology begins with the affirmation that loving
(honoring, adoring, worshiping, praising) God is the principle vocation of
the church. Flowing from that are these subsequent affirmations: that in New
Testament terms, loving God means to love God’s Only Begotten, Jesus;
that to love Jesus, according to his own repeated statements, means to follow
him; that loving-following Jesus means to live as he lived, to imitate his
preference for company, namely, for the poor, the weak, the marginal; to
exhibit a preference for the poor will get you into trouble, for the rich
have a stake in poverty. Thus, loving God must inevitably bring believers
into conflict with the ruling powers of this present world.

*”Spiritual” devotion is undeniably linked with “political” engagement.
Caring for the poor, as John Howard Yoder has noted, is thus not primarily
politics, not social action, but doxology.

A concluding word
Helping the “peace and justice wing” of the Christian community recover the
language of evangelism has one additional benefit (especially for those of us
raised on the traditional, “evangelical” side of the spectrum), one which I
have noted repeatedly in my years as an organizer in Baptist life. Many of us
who were reared in the rhetoric of traditional Christian culture retain deep
emotive ties to such language-even though we may consciously abhor it.
Reinvigorating and reorienting such traditional language-terms like
evangelism, in particular-has the capacity to unleash enormous levels of
vitality. I have seen it happen consistently at our summer conference,
particularly in the evening sessions, which are intentionally shaped like old
fashioned Baptist revivals. The revivalist tradition we employ, however, is
more like the preaching of Martin Luther King Jr. than Billy Graham. The
testimonies are personal stories of conversion, but on the topic of “how God
called me to peacemaking.” The rousing music is sung with the perspective of
which James Cone speaks in his book, The Spirituals and the Blues, where he
documents that such music was/is not inherently escapist at all. In fact,
just the opposite-hoping for heaven becomes a form of social transcendence
and subversion, of political resistance. As I’ve had occasion to tell my
daughters: When you talk, in biblical terms, about heaven you’re likely to
raise hell.

-Ken Sehested, February 1993

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 13:34:18 -0500 (EST)
From: Jung Ha Kim
Subject: None

It’s wonderful to know that our proposal was approved as a group status in
AAR. Thanks everyone for working together!

This is Jung Ha Kim, and I’ve been out of country and of town for almost a
month. I’m well into the winter quarter and would like to send everyone
special wishes for prosperous and meaningful new year.

I concur with what Donna and Tim said about the concern that was raised by
the Program Committee. Indeed, it’s a peculiar concern coming from the
committee. While we need to actively recruit, solicit and promote works
and presence of SE/PI Asian Americans within our group, we have to work
and move on from what we do have for now. The committee’s lack of
understanding or sensitivity (perhaps, these are not two different issues
in this context) about multi-layers of complexity built into Asian
American communities in the U.S. seems quite revealing. I’m not sure
whether we want to respond to their concern in writing any time soon,
mainly because the committee already accepted and approved our
application. But we also have a responsibility/right to let the committee
know of our concerns and opinions. As a new group within AAR, and for
political reasons, I want us to be in good terms with the committee.
Would this be too much of a compromise if we voice our
concerns via the annual report after the actual meetings of AAR/SBL in
San Francisco in November? I just want to air my thoughts along with
others. Talk with you soon.


— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 08:34:28 -0800
From: Ken Fong
Subject: Re: important meetings

I for one agree with Tom. There are plenty of meetings already
happening, taking up lots of valuable time. Hopefully, good things are
coming out of these times. Do we need yet another critical meeting
where everyone has to travel and PK has to spend big bucks?

What about a virtual meeting? What if Louis worked with PK to produce
some sort of webpage with a chatroom for the purpose of these 3 regional
gatherings? Yes, not as good as face-to-face contact, but better than
zero contact/input.

This websight could also serve as a depository of the relevant resources
that Tom was talking about.

Given the demands of leading and guiding an emerging new AAA ministry
and given my current involvement outside of our church, I hesitate to
ink in yet another set of meetings.

Ken Fong

— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Fri, 10 Jan 1997 16:15:54 +0000
Subject: Re: Who’s Who

——- Forwarded Message Follows ——-
From: Working4jc@aol.com
Date: Fri, 10 Jan 1997 15:18:57 -0500 (EST)

Here’s a little bio on me:

Ed Yee

I am currently the English Pastor at the United Christian Church of Hacienda
Heights, an eastern suburb of Los Angeles. Grew up and became a Christian at
True Light Presbyterian in LA. I graduated from Calif. State Univ. at LA in
Accounting and worked for about seven years and then entered seminary at
Trinity Evangelical Divinity School. Finishing with my MDiv in 1987, my first
church was at Chinese Christian Mandarin in Illinois. Then moved on and got
married in SF and took a position at Berkeley Chinese Community in 1989. I
have been in my present position since Nov., 1993. I have been involved off
and on with the Inter-Church Conference (ICC), ministry similar to MCBC (which
I have also been involved with) and ECBC. I have also been involved in the
FACE Family/Adult Conf. which has been held at Mt. Hermon, California. My
hope and vision is for a stronger ministry to the Young Families and older
singles (30 plus) in our area and I hope to do some of that through ICC. I
hold for the FACE directors here a relatively current directory of English
Ministry Pastors and workers in the Southern California area.

* * Isaiah 43:10 *

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 09:05:46 +0000
From: Barry Wong
Subject: Re: important meetings

Ken Fong wrote:

> What about a virtual meeting? What if Louis worked with PK to produce
> some sort of webpage with a chatroom for the purpose of these 3 regional
> gatherings? Yes, not as good as face-to-face contact, but better than
> zero contact/input.
> This websight could also serve as a depository of the relevant resources
> that Tom was talking about.

Interesting idea, and I think it would work as a depository for
resources, as well as some interchange over ideas. But it’s really
comparable to what we’re doing right now in e-mail. It’s not a forum
where relationships will develop easily, at least not in the same way
that they do face to face. Of course, if we were meeting once a year,
perhaps it wouldn’t happen anyway…

I like the idea of a web site and bulletin board or e-mail type
discussion, but as far as “chat areas” go, I don’t think that virtual
meetings are all they’re cracked up to be. IMO, either we should bite
the bullet and go to a regional meeting once a year, or just ditch the
idea of a meeting.

Barry Wong, InterVarsity Christian Fellowship
Berkeley, CA
For the eyes of the LORD run to and fro throughout the whole earth, to
shew himself strong in the behalf of them whose heart is perfect
toward him.

2 Chronicles 16:9

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 02:31:19 -0500 (EST)
From: Tom Lin
Subject: Re: important meetings

It actually seems as if this is the important discussion that needs to
happen, an actual clarification of the needs and desires of Asian
American ministers. Louis has done a great job of initiating this
discussion, suggesting that maybe a regional meeting is what would best
serve our needs. Mooch and others may be suggesting that we simply share
what we know about what resources are already out there and not “reinvent
the wheel.”

So, why don’t we respond to the question, what resources would be
helpful to you? An address directory of some sort? A list of Asian
American conferences going on around the country? PRactical resources
for your ministry?

I am personally open to “another” meeting, but I do resonate with the
feeling that there are already so many meetings going on. InterVarsity
Christian Fellowship has Asian American student and staff conferences
annually at a regional level and national level, as well as a national
coordinating team that communicates via newsletters and e-mail to all 50+
Asian American staff. WE have spent much energy on defining the needs
and objectives of Asian American ministry in InterVarsity and are
currently executing a multi-year vision statement we have drawn up.

If you have questions about this, please e-mail me individually at

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 00:08:33 -0500 (EST)
From: AsianPK@aol.com
Subject: Re: important meetings

I would like to express thanks to “mooch” for his responses and thoughts
concerning my general letter inviting Asian American pastors and Christian
workers to attend regional meetings I am planning to conduct. I think it is
very important that I not imply in any way that this new “ministry project”
ignores the many efforts that are already being made by many individuals,
churches, and organizations to promote greater communication and cooperation
within the evangelical Asian American community. I also recognize the busy
schedules that make it difficult to attend yet another meeting.

The last thing in the world I would want to invest my own time and energy
doing is to reinvent the wheel. My concern in proposing these new regional
meetings is that I do not know of any present ministry resource that provides
a national forum for Asian American ministry. I believe a directory listing
pastors, Christian workers, seminarians, etc.as well as churches and para
church organizations who are involved in Asian American ministry would be a
useful resource. Another useful resource would be a newsletter where Asian
American ministries could share their various resources with Asian Americans
all over the country.

I realize there are various directories and newsletters available within
certain segments of the larger Asian American community, ie. American born
Chinese (ABC’s), Korean American, Japanese American, etc. But I do not know
of any national resource that reflects the diversity of Asian Americans in
our nation.

I realize my attempts to conduct these regional meetings as well as any
ongoing ministry resources that result from them may still not involve full
representation of all the various Asian groups, but all I can say is that
this is my prayer and my goal. I have acknowledged from the very beginning
that in order for this to actually happen it will definitely require God
answering prayer and the participation of as many Asian Americans as possible
that can be invited to attend. Since I am an ABC myself, most of my ministry
contacts over the past 20 years are also ABC’s. But I thank God that He is
providing opportunities to bridge into other Asian groups as well.

I am suggesting these regional meetings be held at least once a year.
Greater frequency would depend on the interest of those who attend. I am
convinced these meetings have the potential of bringing together face to face
the largest and most diverse gathering of evangelicals involved specifically
with Asian American ministry. I believe there are those who would consider
such a one day meeting to be time well spent.

I realize there is valid concern on the part of some who learn that I am a
staff person with Promise Keepers and that these regional meetings and
possible resources would be funded by PK. I am asking for each of you to
trust me when I assure you that PK has no hidden agendas in supporting this
ministry project. They have granted me a great deal of freedom in how I wish
to go about serving the Asian American community. That is why I have
intentionally downplayed the role of PK in all this planning. These meetings
will not be a “PK thing.” Every ministry that participates will have just as
much opportunity to share their ministry resources as PK will. I believe PK
has a genuine heart desire to serve the Body of Christ. I am asking each of
you whatever your opinions might be of PK, to give us this opportunity to
demonstrate this heart desire.

I hope I do not come across as defensive to the comments of Mooch. My desire
is to help clarify my vision and goals if possible. If any one else has
ideas, questions, or comments, please let me know. In the meantime, if you
could, please pray for this ministry project. It is certainly not the only
or even the best project out there. But it is one effort that God can and
will use for His glory.

Thanks for your consideration of these thoughts. In His service with you,

Louis Lee

— End —

To: Multiple recipients of list cac
Date: Thu, 9 Jan 1997 23:25:56 -0500 (EST)
From: Jklumc@aol.com
Subject: Re: important meetings

Thank you for your comments and amen to what you said.

I am the Senior Pastor of a Chinese church in New York Chinatown. Perhaps it
is wise to solicit comments from parish pastors on PK movement. The
President of the New York Theological Seminary once said: “It requires more
than just hugging to address structural and historical inequalities…”

It is one thing to have a “feel good” meeting once in awhile. It is another
to have to deal with everyday problems associated with parish ministry, in
building up the local church. The burden and reality of ministries often
relegate slogans, ideologies and theologies to secondary in priority and

James K. Law

— End —

To: Multiple recipients of list cac
Date: Fri, 10 Jan 1997 11:17:53 +0800 (EAT)
From: mooch
Subject: Re: important meetings

I just received Louis Lee’s letter regarding regional meetings to
organize Asian American ministries, and I’d like to comment on it–most
of it critical (hopefully constructive).

My main criticism is in language like this:
—from the original–
Although we can rejoice in the diversity God has created in His Body, we must
never allow these differences to separate us. For too long we have allowed
these walls to hinder our collective effectiveness in serving our Lord. It
is time to break down the walls in the powerful Name of Jesus Christ our Lord
and Savior!

I would like to propose regional meetings that would take place at least

Now, I think unity is a wonderful idea; not only is a wonderful idea, but
it’s a command. However, I am disturbed whenever I see a group or
organization or individual say “we’ve been separated too long, let’s be
united,” and then proceeds to suggest something new: another meeting or
organization. I think saying things like this seems to, in a way,
denigrate (or at least ignores) the efforts at unity that many people all
over the place are making and have been making for a long time. I
remember several times when I was in college when I would meet somebody
who was on his own or with a church off-campus who would tell me “It’s
time for this campus to be claimed in the name of Jesus Christ,” then ask
me to join his group, ignoring the fact that there were already many
ministries in existence that did a great job on campus.

Also, there seems to be a danger in creating even more division when the
original purpose is unity. (This reminds me of a joke related to the game
RISK or some other wargame: “We’d love for there to be world peace, the
world being united under one flag… our flag, of course.”)

In the original post, I’d like to agree that we should break down the
walls in the powerful Name of Jesus Christ our Lord and Savior; I’d also
like to suggest that, perhaps, Jesus Christ our Lord and Savior has been
breaking down the walls for some time now, in many different ways that we
cannot see. So perhaps another way to approach this is to look at *what is
already going on that we can perhaps become a part of or work with* rather
than to organize yet another ministry/meeting.

It seems that part of working together requires a certain degree of
interdependence; would Promise-Keepers or other would-be-uniters be
willing to give their funds to organizations already in progress? I would
think this might even be more efficient, since those organizations would
already be up-and-running.

I know that these suggested meetings can do a lot of good. I also
appreciate Louis Lee’s efforts to organize this. I just hope that such
efforts don’t
a) create yet another division (albeit unintended) in the name of unity;
b) burn out people in ministry with yet another meeting/group to attend;
c) ignore the efforts of many people who are already striving for unity.

If I’m out of place, please correct me. If these criticisms are also
unfair, please let me know. I don’t mean to hurt anyone, so if I have,
let me know.

Thank you.
Muchun (Mooch) Yin |
Tunghai University |
Box 373 |
Taichung, Taiwan |
E-mail: mooch@s867.thu.edu.tw |

— End —

To: Multiple recipients of list cac
Date: Thu, 9 Jan 1997 19:31:15 -0500 (EST)
From: AsianPK@aol.com
Subject: Fwd: mission teams

Forwarded message:
From: WF
To: AsianPK@aol.com (Louis Lee)
Date: 97-01-09 15:36:57 EST


Great talking to you! I share your vision to bring Asian ministries
leaders together. I know that it will be a hugh challenge, but with
prayer, persistency and effective plan, I believe that we can do it! God
will work powerfully through the unity of the church, especially amongst
the leaders. I’ll be praying for you work.

I’m also forwarding to you a list of our ministry opportunities for 1997.
I thought you might in interested in seeing what we do and may be able to
forward this to those you deem interested in our work.

The following is our listing for 1997 Mission Teams. Please feel free to
distribute as you see appropriate. Our vision is to mobilize the Asian
American church for world missions. I really believe that God has richly
blessed the AA church, but has yet to see its resources utilized for His

Hope to see you sometime soon. I always enjoy our fellowship together.



a ministry of Partners International
CHINA TEACHING TEAMS July 2 to August 10, 1997
TEAM SIZE/COST: 8-10 Members per Team, $2,500 USD per person
LOCATION: Guangdong Province, China

The focus is on living out our faith as English Teachers to unchurched
students. Teams will focus on either reaching out to new friends from the
community or to teachers in the school system (depending upon the location)
There are incredible opportunities to share our faith on a personal basis
to our students. There is incredible spiritual openness amongst the

Minimum of 2 years as a believer; Completion of 2 years of college or work
experience; Must be active in ministry and have some experience in
teaching. Spiritual maturity, character and the ability to work in a team
environment is very important.

MACAU OUTREACH TEAM June 18 to August 1, 1997
TEAM SIZE/COST 25-30 Members, $2,350 USD per person
LOCATION: Macau (Macau Evangelical Church)

Working with the Macau Evangelical Churches, we will conduct Evangelistic
English Classes, reaching out to the unchurched. We will also share the
gospel through Music & Drama presentations, Testimonies, and Sport
Outreaches. Our priority is to maximize these opportunities to share the
love of Christ with Macau before it returns to Communist China in 1999!
In a few years, the ability to freely share the gospel will certainly be
hindered by the restrictive religious policies of China.

Minimum of 2 years as a believer; Completion of one year of college or
working experience. Must be active in ministry and have some experience in
teaching. Spiritual maturity, character and the ability to work in a team

OPERATION DAWN, HK OR TAIWAN, 2 Weeks to 3 Month terms
TEAM SIZE/COST: 1-3 Members, $150 USD per person/per week plus R/T
airfare to HK or Taiwan
LOCATION: Hong Kong or Taiwan
LANGUAGE: HK:Cantonese / English Taiwan:Mandarin or

Evangelizing the former drug addicts through friendship and spiritual
lifestyle modeling. Emphasis is on discipling new believers, Bible Study,
counseling and prayer. Opportunities also develop the brothers and sisters
in work skills, in preparation to return to society.

Minimum of 5 years as a believer; Strong Biblical foundations; Must be
active in ministry and have experience in discipling and Bible study and
counseling. Spiritual maturity, character and the ability to live and work
in a rural environment is important.

MEDICAL TRAINERS 2 Weeks, 3 months or longer
TEAM SIZE/COST: 1-3 Members, Cost depends upon term of
LOCATION: Yunnan, China
LANGUAGE: English, fluency in Mandarin preferred

Training Rural Medical Doctors in a Medical Training Program. Emphasis is
on the fundamentals of medicine, clinical skills, and providing medicine,
supplies and equipment to these village doctors. Most of the doctors being
trained have elementary education and are from the Ethnic Minority people

Minimum of 5 years as a believer; Strong Biblical foundations; Must be
active in ministry and have Bible study. Spiritual maturity, character and
the ability to work in a team setting while living in semi-rural
conditions. Flexibility and patience are very important. Must be a
medical doctor with clinical experience.

For further information on opportunities in Community/Public Health, Drug
Rehabilitation Research/Ministry, Computer Training/consulting, and
Business Development, please contact our office.

Those interested in serving on these mission projects in Asia, should
contact us at the following addresses. Applications for our summer projects
are due at the end of February 1997 and should include a $30.00 Application
Fee. After March 1, the application fee for the summer projects will
increase to $50.00.
All Applicants are encouraged to apply early!

PARTNERS INTERNATIONAL, 2302 Zanker Rd, #100, San Jose, CA 95131

Ph: 800-966-5515 / 408-453-3800
Fax: 408-437-9708

Please feel free to redistribute to interested Christians.

— End —

To: Multiple recipients of list cac
Date: Thu, 9 Jan 1997 13:44:08 -0500 (EST)
From: AsianPK@aol.com
Subject: important meetings

Allow me to introduce myself. My wife and I are both ABC’s who grew up n=
Detroit, Michigan. We both graduated from the Univ. of Mich (75) and Dal=
Seminary (79). After pastoring several Chinese churches in northern
California for the past 17 years and starting a small para church
organization called MESA (Ministries for English Speaking Asians) in 1988=
, I
was hired full time by Promise Keepers in 7/96 to help coordinate their
contacts with Asian Americans.

It has been my prayer and burden to see English speaking Asian Americans
increase their level of communication and cooperation with one another.
Please read the following material carefully, respond personally, and pl=
pass it along to others you may think might be interested.

Thank you very much for your partnership in furthering His Kingdom!

Louis Lee

January, 1997

Dear brothers and sisters in Christ,

All of us would agree that there is great spiritual power when Christians
gather in a spirit of unity and common purpose. Ecclesiastes 4:12 says
=93Though one may be overpowered, two can defend themselves. A cord of t=
strands is not quickly broken.=94

Could we begin to dream together, pray together, and plan together to see
evangelical Christians involved with Asian American ministries gather for=
time of sharing? What a blessing it would be to fellowship and pray with
pastors and para-church workers that minister among English speaking Asia=
Americans in our region of the country!

Although we can rejoice in the diversity God has created in His Body, we =
never allow these differences to separate us. For too long we have allow=
these walls to hinder our collective effectiveness in serving our Lord. =
is time to break down the walls in the powerful Name of Jesus Christ our =
and Savior!

I would like to propose regional meetings that would take place at least =
a year. The purpose of these meetings would be to promote greater
communication and cooperation among evangelical Christians involved in As=
American ministry. My plan is to conduct three such meetings in 1997 in =
regions of SF, LA, and NY.

These one day meetings would include time for introductions, sharing
ministry resources such as conferences and seminars, lunch (paid for by
Promise Keepers), a discussion on possible new joint resource projects su=
as a directory and/or newsletter, and most importantly, a time to pray fo=
our personal and ministry needs.

I am praying for at least 50 brothers and sisters (no more than two from =
same church or Christian organization) in each of the three regions menti=
above to sign a letter of personal endorsement (see enclosed). The only
commitment in signing this letter of endorsement would be to pray for,
promote, and participate in their regional meeting. To facilitate the
greatest number of participants, please indicate the dates you absolutely
could not attend. Churches and Christian organizations may desire to mak=
formal endorsements of these meetings at a later time based upon further
review and discussion.

After I receive the first 50 personal endorsements from each region, I wi=
compile their input on the scheduling for these meetings. I will then se=
appropriate meeting places and prepare flyers and letters announcing the
dates and locations of these regional meeings. I am hoping the meeting i=
the LA area will take place sometime in late March, 1997 while the meetin=
in SF and NY be scheduled later in April and May of 1997.

I am willing to assume the primary responsibility to plan and prepare for
these meetings but I would invite anyone to join me as their schedules al=
I appreciate the opportunity to serve in this manner as Promise Keepers
grants me the freedom and resources to do so. Although PK will provide t=
funds for these meetings (PR, lunch, etc), these meetings should not be
construed as a =93PK thing.=94 PK is genuinely committed to serving and
facilitating meetings such as this that will promote greater harmony and
unity in the Body of Christ.

For the sake of those who would like to have some sort of name or label f=
these meetings, perhaps something generic like =93FAAM=94 might suffice f=
or now.
FAAM could stand for Fellowship of Asian American Ministries. I do not =
if such a term is already in use anywhere in the country. PK will not in=
on having its name all over these meetings!

Please pray for this ministry project and consider signing and returning =
enclosed letter of endorsement as soon as possible. Please feel free to =
copies of this letter as well as the personal endorsement form to share w=
others who may be interested.

Thanks for your prayerful consideration of this ministry project.

In His service with you,

Louis Lee

___________________National Strategic Ministries Manager to Asian
16089 Penn Ave. San Lorenzo, CA 94580 (510)278-1000 (phone & fax) [email=

Letter Of Personal Endorsement

I personally endorse this ministry project which seeks to facilitate grea=
communication and cooperation among evangelical pastors and para-church
workers who minister to English speaking Asian Americans. I will pray f=
promote, and participate in the regional meeting which will encourage
fellowship and mutual prayer support for Asian American ministries in my
general region of the country. (This personal endorsement does not
necessarily reflect the formal endorsement of the church or para-church
ministry that I am associated with.)

I give my permission for my personal endorsement to be used on promotiona=
materials for this ministry project.

________________________________ ____________________________________
signature please print name

please print formal title

please print name of church or organization

mailing address (including zip code)

_(_________)____________________ __(________)_______________________=
work phone number home phone number (optional)

Please check the dates you could not attend the meeting (10am – 3pm) in y=

Los Angeles region San Francisco region New York region
3/18 _____ 4/17 _____ 5/13 _____
3/20 _____ 4/19 _____ 5/15 _____
3/22 _____ 4/22 _____ 5/17 _____
3/25 _____ 4/24 _____ 5/20 _____


___________________National Strategic Ministries Manager to Asian
16089 Penn Ave. San Lorenzo, CA 94580 (510)278-1000 (phone & fax) [email=

— End —

To: Multiple recipients of list cac
Date: Wed, 8 Jan 1997 02:55:48 -0500 (EST)
From: TSTseng@aol.com
Subject: Re: Asian American Consultation at AAR

This is Tim Tseng using Compuserve on a trial basis. Please do not respond
to my compuserve account – send email messages to Tstseng@aol.com.

I just returned from NYC, having chaired a panel on Asian American
Protestantism jointly sponsored by the American Historical Assn and the
American Society of Church History. Thus, the delay in this response.

In a message dated 1/2/97 2:49:19 PM, kitsune@piper.hamline.edu (unlisted)


And thanks to Rita for all her work to initiate and enable the consultation
to develop these past three years!


I think we have a third program slot (one jointly sponsored by the Native
Traditions in America Group) as well. I’ll repost the call for papers.


It will be in the mail tomorrow.


This is a very intriguing concern. When we first started the consultation, I
remember that the program committee expressed concern over the number of grad
students on our steering committee (implying that more “established” faculty
were needed). Now that we have “established” faculty (most of whom – at this
historical juncture – are E. Asians), the “erasure” of SE Asians becomes a
problem. I’d like to know more about the context from which this question
arose because it presumes much which could be explained by a better
understanding of the inner dynamics of the PC.

Over the past three years, the steering committee, Jung Ha, and I have
attempted to encourage gender, racial, and ethnic balance at the
consultations. Extremely few proposals addressing SE Asians were received (I
wonder where the SE Asian American religion scholars are). At our last
business meeting, we openly discussed the necessity of encouraging research
in SE Asian American religious communities. Our proposal mentions the need
to move in this more inclusive direction.

It intrigues me how the question of “erasure” is now inverted and directed at
us. I agree with Donna that the question of “erasure” does not seem to be a
PC issue with other “mainstream” (race ‘neutral’) groups. And I also wonder
if the PC treats other racially based groups in the same manner (e.g., do
they query the Hispanic group about inclusion of Cubans, Chicanos/nas, etc.
or African-American group about Haitians, Jamaicans, etc.)? These groups
have certainly demonstrated their ability to embrace/promote scholarship of
all their diverse sub-groups. Why would we be any different?

I guess we continue to navigate through the strange world of mainstream


— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Tue, 7 Jan 1997 10:41:07 +0000
Subject: Losing Face and Finding Grace

The first Asian American-specific Bible Study Guide, “Losing Face,
Finding Grace” (IVP, December 1996) by Tom Lin has just been published.
Having sold over 1,000 copies at the Urbana ’96 conference, this Bible Study
guide has been helpful for second generation Asians in personal study as well
as group study. Each book includes 12 studies on topics from our image of
God, to honoring parents, to idols and gifts of Asian culture. It is ideal
for English ministries of Chinese churches – esp. high schoolers, college
groups, and young adults. To order 9 or less copies at $5.99 each, simply
call InterVarsity Press at (630) 887-2500. To order 10 or more copies at
$4.00 each, call Tom Lin at (617) 562-8224 or e-mail tomlin@virtually.net.

Losing Face and Finding Grace
12 Bible Studies for Asian-Americans
by Tom Lin (with an introduction by David K. Gibbons)

* Help for second- and third-generation Asian-Americans who find
themselves torn between two cultures
* 12 inductive Bible studies target the issues Asian-Americans face:
identity, self-esteem, family, perfectionism and more

Raised as one of only a handful of Asians in my Chicago suburb, I did
not want to be part of the Asian culture. It did not seem relevant.
Besides, I thought, “Other than skin color, we’re all the same, right?”

Face and grace. These are the themes that weave through Tom Lin’s
journey (recounted above) and the lives of many Asian-American
Christians. Hwo do we escape the trap of trying to earn our salvation?
How do we handle the expectations of our parents in light of God’s
calling in our lives? What do we do with the shame that threatens to
overtake our self-image?

The inductive Bible studies in this guide explore these questions and
much more. You’ll find help and hope in Scripture- and you may even find

Tom Lin is a Taiwanese-American and an InterVarsity Christian Fellowship
staff member at Boston University and at Harvard.

David K. Gibbons’s background is bicultural: his mother is Korean and
his father is a white American. He pastors New Song Community Church in
Irvine, California.

released January 1997
InterVarsity Press
80 pages, paper, 0-8308-1684-4, retail $5.99

* * Isaiah 43:10 *

— End —

To: Multiple recipients of list cac
Date: Tue, 7 Jan 1997 03:48:11 -0500
From: TSTseng@aol.com
Subject: Fwd: Out from the wilderness!

Hi everyone!

Just came back from NYC (American Historical Assn/American Society of Church
History Meetings). Here’s a post of Helen Lee’s article for your
information. Please note her new address and feel free to chat! I look
forward to hearing all your thoughts.

Tim Tseng
Forwarded message:
From: bhlee@ziplink.net (Helen H Lee)
To: tstseng@aol.com
Date: 97-01-03 01:46:32 EST

(Please note: my e-mail has changed! Please put my new address on the list!)

Dear Tim,

How are you? I can’t believe that months have whizzed by since I last
wrote/spoke to you. It’s been a very busy time, what with moving from
Chicago to Boston and trying to get adjusted to a new lifestyle, new job,
etc. I just thought it was finally time that the invisible ex-journalist
poked her head out of the woodwork to say a few things and hopefully
clarify a few misconceptions. I’m sure I have instructions to send this to
the list somewhere in my e-mail files, but at this point, I only have your
e-mail in my head, so I’ll let you pass it along to the list if it seems


It’s been very interesting to sit back and read the various responses to
not only the “Silent Exodus” article of August, but also to the “Up and
Comers” feature in November, of which I was the main editor. Now that I am
no longer employed by Christianity Today due to a relocation (my husband is
going to graduate school in the Boston area; I’m now working for a start-up
Internet publishing company), I feel more freedom to explain some of the
decisions that were made and give folks on your list a better glimpse
inside the world of journalism.

For the record, I would have to say that I myself was disappointed in how
the article turned out. As Tim and others of you well know, I spent many,
many hours interviewing a wide variety of people for the article–the rule
I was taught was to have ten times as much material as you actually will
use in the article you write. As a result, I had some great conversations
on some very important topics that were unfortunately beyond the scope of
what I could cover in a 4,000 word news article. The constraints of the CT
news section–usually no more than 11-12 pages in a given issue–result in
news leads that barely scratch the surface of often complicated issues. In
hindsight, the managing editor of CT wished that we had scheduled the
“Silent Exodus” article in the feature section, to allow more space and a
much more comprehensive treatment. Perhaps one day, that will happen.
However, the pressing need in my mind was to inform our readers on a broad
scale about what the issues of the Asian American church were–issues about
which our mainly white, male, 40+-year-old readers were largely unaware.
This was not an article for those of us who know about the Asian American
church scene; it could not have provided any new insights. (Of course, the
irony was that those who did know about the issues were the ones who were
most likely to actually read the article!) This was hopefully the first of
many future articles that CT will do about an important segment of the
evangelical church that has not had much “face” time in the pages of the
magazine. It certainly wasn’t meant to be the final word, not by any means.

Given the restrictions of space and scope, I did my best to provide an
overview of the current situation, only my attempt to do so was about 1,000
words too long, and of course as a stubbon and egotistical writer, I
thought those extra words were necessary to give a bit of extra depth to
the article. That was one of many battles that I lost to my fellow editors;
once I write an article, it is very much out of my hands. The article then
goes through three separate individuals who all have the power to change
and edit the piece without my feedback. When I finally do get to see it
back, the changes I am allowed to make are minimal at best. In this
particular case, when I finally saw the article, I was disappointed that
significant sections were cut, like the section I’d originally written on
Evergreen, for example. It was never my intention to raise any one
particular church as a prototype; in fact, my aim was to demonstrate the
myriad ways in which many people were addressing the “exodus” issue.
However, my editors thought the piece would be stronger with a focal point,
and chose to use New Song Community Church as the unifying narrative
thread. I disagree with those who would see that decision as an unofficial
endorsement of New Song over any other model of Asian American
ministry–the decision was based more on literary ideals than anything
else. Regardless, if there were those of you who were, for whatever reason,
disappointed that the article did not address or fully explain certain
issues or topics, I can only say that I would agree fully with that
criticism and hope that in the future, many of you will take it upon
yourselves to submit articles and essays of your own that more fully
portray the many issues concerning the Asian American church.

Some have criticized that the article takes too hard a line on the first
generation. Again, that was certainly not my intention, although you can
accuse me of being biased due to the fact that I am a second-generation
Korean American. In sincerity, my intention was to show a degree of
responsibility for the “exodus” on all sides of the generation gap. It is
against CT culture to assign blame to anyone if there many sides to a
story, so if anything, my editors were eager NOT to assign blame to any
particular party.

I could go on and on talking about the article and the ways in which I was
disappointed with the process and end result, but on the positive side, I
do believe that the article gave our readers a glimpse into a part of the
church they knew nothing about. I also hope that it inspired some of you,
for whatever reason, to jump in and do some writing of your own for
magazines like CT. There is a definite lack of Asian American journalists
in the evangelical world, and I would love to see more articles coming from
other people on this list and beyond.

Now for the Up and Comers feature. Why weren’t there more Asian Americans
on that list? The answer is based partially on ignorance on our part as a
staff and partially on a general lack of recognition in the evangelical
world concerning the work of Asian-Americans. David Gibbons and Peter Cha
were nominated by people we polled for nominations; we asked around to
find other Asian Americans and were disappointed that people like Ken Fong
and Jeanette Yep, among others, did not meet our age criteria. (To their
credit, they certainly look under 40!) We placed calls to many Asian
American church leaders for suggestions, but came up empty. I do believe
that a certain element of modesty on the part of Asian Americans played a
part as well, if you will forgive the generalization. Rather than trumpet
our own horn, we work hard and hope that others will notice and raise us
up. Perhaps we should be doing a better job of lifting each other up–not
for our own glory, but in sincere affirmation of each other’s God-given
giftedness. And as a result, the evangelical church as a whole will be
better informed. I encourage you to keep aware of exciting ways that God is
using your fellow laborers in the Asian American church–and then tell
other people! If it’s potentially newsworthy, tell Christianity Today! They
certainly need more news from the Asian American church, and they need
people like you all to give them those leads.

Now you know what happens when I’m in front of a keyboard, unfettered: as
my friends know, I can type a novel’s worth of content in one e-mail. If
any of you have further questions, comments, criticisms, concerns, etc.,
I’d be happy to hear from any of you. And if you’d like to start submitting
articles or ideas to magazines such as CT but don’t know how to do so, let
me know. I’d be happy to help.

I have appreciated your insights and comment over the months I’ve been on
this list, and wish God’s blessings to you in your various ministries. I
also hope to converse with more of you in cyberspace! (BHLee@ziplink.net)

–Helen Lee

— End —

To: Multiple recipients of list cac
Date: Mon, 6 Jan 1997 21:39:29 -0800 (PST)
From: Donna Maeda
Subject: Re: Asian American Consultation at AAR

Hello to all

Rita–thanks for forwarding this information.

A few thoughts on the issue raised by the Program Committee:

> The AAR program committee raised one concern, which I will quote from
> their letter:
> “The Program Committee did express concern, however, about the name and/or
> focus of the group. Specifically, some members questioned whether this is,
> indeed, a group dealing with all Asian American religions or one dealing
> exclusively with East Asian Americans? The Program Committee asks you to
> reflect on the apparent “erasure” of South Asians and Southeast Asians
> from your steering committee and program intentions and to report the gist
> of your reflections to the Program Committee next year.”
> Any responses to their concerns?

I find it very interesting that the Program Committee talks about
“erasure” when it comes to this particular Group. I think that we’re all
aware of the limitations, absences, and invisibilities of certain groups
in the AAR generally that are reflected in the Asian Am. Group. If the
Ethics Group (for example) fails to include a Black man, a Black woman, a
Latino, Latina, Asian Am. woman, AA man, Am. Indian lesbian, Afro
Caribbean gay man, etc., I doubt that the Program Committee would mention
“erasure.” While we are forming an identity-based group, we can surely
argue that the use of identity is to counter already-given, historical
erasures. Further, the use of identity here can be directed toward
complicating our categories and understanding the reasons for ongoing
gaps and absences. It would be far worse to name ourselves “East Asian
American”–thereby formalizing a boundary of identity rather than working
toward the removal of constant erasures. (The Program Committee would
hopefully consider it problematic if the Ethics group named itself the
White Ethics Group since it has historically been constituted by
non-persons of color. Because it’s not the White Ethics group, people of
color have been able to make some inroads to changing that historical

As a Group, we certainly have a long way to go in addressing an extremely
complex constituency and area of study. Yet this is not simply the
“fault” of the current group. Nor is it simply the result of “our”
exclusionary practices. It’s rather the consequence of many different
factors, including the make-up of the AAR, religious studies and theology
as disciplines, the political and historical context of the U.S. in
creating the category “Asian American” (or Asian/Pacific Islander), and
the problem of working in disciplines that are 30 years behind in facing
these complicated issues. I hope that we can convey to the Program
Committee that the issues they raise are indeed important–but that rather
than closing off possibilities for change by structuring in further
exclusions or expecting impossible “inclusions”, we instead begin where we
are in order to move in the direction that we need to go.

–Donna Maeda
Assistant Professor, Religious Studies
Occidental College
213-259-2856 tel.
213-341-4919 fax

— End —

To: Multiple recipients of list cac
Date: Thu, 2 Jan 1997 14:44:21 -0600 (CST)
From: unlisted
Subject: Asian American Consultation at AAR

Thanks to Tim Tseng and Jung Ha Kim for all their hard work these past few
years with the Consultation and special thanks to Tim for getting our
proposal done for application to group status.

Good news! Our application for group status was approved. That means we
have two program slots at each AAR, so get busy thinking of paper and
panel ideas.

Tim–can you send me a copy of everything you sent to the program
committee. Rudy should also get a copy. (I don’t need a copy of the
vitas, but the consultation report, proposal, and call for papers would be

The Group has a five year term, with co-chairs appointed for three years.
All Steering committee members were also approved, so congratulations

The AAR program committee raised one concern, which I will quote from
their letter:

“The Program Committee did express concern, however, about the name and/or
focus of the group. Specifically, some members questioned whether this is,
indeed, a group dealing with all Asian American religions or one dealing
exclusively with East Asian Americans? The Program Committee asks you to
reflect on the apparent “erasure” of South Asians and Southeast Asians
from your steering committee and program intentions and to report the gist
of your reflections to the Program Committee next year.”

Any responses to their concerns?

Looking forward to working with everyone.

Rita Nakashima Brock
612-222-3110 fax

— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Thu, 2 Jan 1997 13:13:27 +0000
Subject: Urbana ’96

Hello everyone! Happy New Year, and hope your holidays were a blessing and
refreshing! I was very refreshed at Urbana ’96, attending for the first time.
I enjoyed meeting some of you there, Ken and Jeanette particularly, and
several others.

At Urbana ’96, I attended a number of seminars which addressed related topics
that have been discussed here at CAC. I hope to share some of that with you
in the future.

We’re expecting many more members in CAC soon, because I invited a number of
people with email access to join on while at Urbana. You may feel free to do
the same!

A major new resource recently released by InterVarsity Press (IVP) called
“Losing Face and Finding Grace”. It is a Bible Study workbook with 12 Bible
lessons that address Asian American personal issues. It is written by Tom
Lin (IV staffworker), with an intro from David Gibbons. Look for it or
special order it in your local Christian bookstore! [more details to come]


* * John 2:17 *

— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Thu, 2 Jan 1997 12:56:40 +0000
Subject: Re: A question

On 26 Dec 96 at 16:12, mooch wrote:

> What is “culture”?

This is a great question, and it itself is a detailed study, in which
missionaries are seriously grappling with, particularly in the study of

Culture has often been defined, in a generic sense, as the agreed-upon
accepted collection of values, beliefs, traditions, behaviors, language, and
institutions by a certain group of people in order to function as an orderly

Many of these elements may be spoken or unspoken, articulated or not, and
thus it is a rather complex interaction. Perhaps some would even say to
define it as above is a very rationalistic scientific Western approach to
understanding culture. Also, in our CAC forum here, some have suggested that
immigration history and assimilation patterns are also factors of culture
(particularly for the Chinese American).


— End —


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