Reclaiming Missional Service with a View of Rescue Missions ~ Part 1

In an effort to provide an advocacy for our local churches to reclaim a theology and practice for missional service to the homeless and disadvantaged in our communities, I will be posting a series of blogs. These will be somewhat a compilation of several papers and discussions over the last few years. I hope they will generate discussion in your sphere of influence and in our churches.

Reclaiming Missional Service with a View of Rescue Missions
~ © by Rev. Jim Lewis

* in this blog post:
*Introduction
*A Call to Missional Service
Historical Christian Service
Beginnings of Rescue Missions
A Brief History of Long Beach Rescue Mission
Examination of Change
Conclusions
New Missional Challenges
Incarnational Effort
Missional Implications

Introduction
The dramatic shifts we see in this generation—especially in our current economic climate, coupled with the unsuccessful reduction of poverty—demand the Church in the U.S. seek a new paradigm for urban ministry and community development. Current methodologies of Christian service and a plethora of government programs have been unsuccessful at stemming the tide of poverty and homelessness. The past few decades brought large investments of public funds and energies to bear in the effort to solve these issues. We have also seen numerous changes in how churches and ministries have adapted their programs and resources in light of those investments – either collaboratively or independently.

In this discussion I will examine briefly ministry to the poor through private and public social services since the story of the Good Samaritan, and the changes in theology, culture, philosophies, and polity that have affected how churches in the U.S. responded to needs over time. In light of these changes, proposed holistic strategies for “reciprocal” and “interdependent” development will be discussed with a view of the programs and outreach to the homeless through Rescue Missions, and particularly that of Long Beach Rescue Mission (LBRM).

A Call to Missional Service
As Scripture is replete with directives to serve those in need (exceeding 300), we see that ministry to the homeless and disadvantaged is presented as God’s mission for the people of God. It may then be logical to assume that ministry to the homeless can be a quantitative measure of missional stewardship within the Church. How a church deals with the weakest members of their own community is now, more than ever, indicative of their understanding of mission. To facilitate a foundation for this challenge we will discuss scriptural and historical support for the church to reassess its understanding of a missional involvement in the community through charitable service.

As an introduction, a healthy understanding of charity and how God views the poor is in order. In The Other Six Days, R. Paul Stevens discusses the need for a theology of good works: what orthodoxy is to doctrine, and orthopraxy is to works, orthopathy is to having a passion for God’s heart (1999b, 251). As the people of God develop a true theology of serving through understanding God’s heart they will accept the admonishment of the fourth century church father, John Chrysostom, “that ministering to the poor simultaneously heals the hearts of the rich and nourishes Jesus” – agreeing with Matthew 25:40. Who better to educate our hearts on love and compassion than our neighbor?

In the parable of the Good Samaritan in Luke 10:29-37 we find who Christ considers our neighbor: anyone in need to whom we can provide hospitality . . . and thus, we express our love for God through our actions of grace, as we serve—not merely the neighbor—but God. This truth gives the church impetus to be passionate for stepping beyond its comfort zone and into service. In Doing Well and Doing Good, Os Guinness contrasts those who would serve comfortably from within their own communities, and others who step boldly into the uncomfortable. There is a distinct difference between philanthropy and missional charity; to go from being a “soup-kitchener” to crossing the social lines to care for the poor and needy is a costly decision that requires moral initiative (2001, 221). It is this initiative of extending ourselves beyond the church and our culture that I would like to discuss.