Racial Bias, Preference, and Inclusion in Church Leadership

In North America, churches are among the most racially homogeneous institutions despite Christianity’s message of unity, love, and inclusion. Even in multicultural cities like Vancouver or Toronto, congregations often remain divided along ethnic and cultural lines. While churches welcome diversity in theory, subtle biases, and personal preferences continue to shape the racial and cultural makeup of leadership and congregations.

One intriguing pattern is how English-speaking churches with a majority Caucasian congregation often attract diverse attendees, including Chinese and other racialized groups, whereas English-speaking Chinese churches remain predominantly Chinese. Similarly, in many churches, congregants unconsciously expect or prefer their pastor to be from a familiar racial or cultural background. This raises important questions: Are these preferences simply cultural comfort, unconscious bias, or something deeper? And how can churches genuinely reflect the diverse body of Christ?

Do People Prefer Pastors of the Same Racial Background?

If you were to ask a Caucasian churchgoer, “Do you prefer a Caucasian pastor?” the answer might not be straightforward. Some might insist that race doesn’t matter—that theology, character, and leadership skills are what count. However, when pressed, many may acknowledge that having a pastor from a similar cultural background makes them feel more understood or connected.

This isn’t exclusive to Caucasian Christians. Many Chinese Christians may feel more comfortable with a Chinese pastor who shares their cultural experiences and values. Similarly, Black congregants may gravitate toward Black churches because they find deeper resonance in Black church leaders’ preaching style and lived experience.

Is this racism? Not necessarily. But it does highlight how racial and cultural identity shapes our spiritual communities, often in ways we don’t recognize.

Racism, Bias, or Preference?

To understand these dynamics, we must distinguish between racism, bias, and preference:

• Racism is an active belief in racial superiority or policies that exclude certain racial groups. If a church refuses to consider pastors of specific racial backgrounds, that is racism.
• Bias is an unconscious inclination or stereotype that shapes behavior. If a church never thinks to hire a non-Caucasian pastor or assumes that Caucasian leaders are more capable, that is racial bias.
• Preference is a choice based on cultural familiarity. A preference for a pastor from a particular background is not necessarily racist, but it can become exclusionary if it leads to segregation in church leadership.

Why Do More Chinese Worship in Caucasian Churches Than Vice Versa?

A common observation is that Chinese Christians often feel comfortable worshipping in predominantly Caucasian English-speaking churches, while few Caucasian Christians attend English-speaking Chinese churches. Why is this?

1. Language and Assimilation: Second-generation Chinese Christians speak English fluently and may feel at home in mainstream churches. Many Caucasian Christians, however, may perceive a Chinese church—despite English services—as an ethnic space that is “not for them.”
2. Perceived Legitimacy: Caucasian-majority churches have historically been seen as “mainstream,” with stronger institutional roots and more influence. Some racialized Christians may feel that being part of a larger, Caucasian-led church offers more excellent stability and recognition.
3. Cultural Comfort: Worship style, preaching approach, and social expectations differ between cultural communities. Many Caucasian Christians are used to a Western approach to church leadership and may feel out of place in an ethnically Chinese congregation.
4. Implicit Bias: Without realizing it, people may gravitate toward communities where they feel they belong. This is not always intentional but reinforces racial divisions in church life.

Why Are There More Caucasian Pastors in Chinese Churches Than the Reverse?

Another interesting phenomenon is that more Caucasian pastors serve in Chinese churches than Chinese pastors who lead Caucasian-majority churches.

1. Missionary Influence: Many Chinese churches in North America were initially started by Western missionaries, leading to continued ties with Caucasian leadership.
2. Resource and Training Access: Caucasian pastors often have more access to seminary education, theological institutions, and ministry networks that help them step into leadership roles in different cultural settings.
3. Church Perception: Some Chinese churches may feel that having a Caucasian pastor adds legitimacy or prestige, especially in multicultural contexts.
4. Leadership Barriers: Chinese pastors may find it harder to break into Caucasian-majority churches due to cultural barriers, theological differences, or implicit biases that favor Caucasian leadership.

The Impact of Not Reflecting Demographic Changes

If a denomination or church does not reflect its community’s demographic changes and composition, its churches will struggle to grow and may even decline. However, beyond church attendance and numbers, the more critical issue is the growth of witness, evangelism, outreach, discipleship, and carrying on the church’s mission. The religious landscape is constantly shifting, and churches that fail to engage with diverse populations risk becoming disconnected from their communities. Inclusive leadership, intentional outreach, and a willingness to embrace diversity are essential for a church’s longevity, mission, and spiritual impact.

What Can Churches Do to Foster Inclusion?

If churches genuinely seek to embody the diversity of God’s kingdom, they must address these issues intentionally. Here are some ways churches can foster inclusivity:

1. Diverse Leadership: Representation matters. Churches should seek pastors and elders from diverse racial backgrounds to reflect the multicultural body of Christ.
2. Multicultural Worship: Integrating different musical styles, languages, and traditions can help create an inclusive space for all congregants.
3. Intentional Inclusion: Churches should actively invite and welcome those who might feel like outsiders rather than passively waiting for diversity to happen.
4. Cross-Cultural Dialogue: Open conversations about race and church dynamics can help break down barriers and challenge biases.
5. Theological Reflection: Churches should revisit biblical teachings on unity, hospitality, and justice to challenge racial and cultural divisions in their congregations.

Conclusion: Toward a Truly Unified Church

While personal preferences and cultural familiarity are natural, churches should be careful that these do not turn into racial divisions or exclusions. Recognizing the difference between bias, preference, and systemic barriers is the first step toward building genuinely inclusive and diverse Christian communities. The gospel calls for unity that transcends race and culture—churches must take that calling seriously.

Would you feel comfortable with a pastor from a different racial or cultural background? If not, why? Exploring these questions with honesty and humility can help Christians grow in their understanding of inclusivity and the heart of God’s kingdom.