STOP YOUR CHARITY!

After considering a Facebook friend's much deserved rant about an overly-expectant charity I feel a post emerging from my sluggish pen (i.e. keyboard) about our charitable giving . . . STOP! JUST STOP! Yes, I said STOP!

For just one month - for January 2017 - stop all giving (except your church tithe; yes, your first 10% should go directly to your place of worship/prayer/place of faith).

Why stop? To fast. Fasting makes you slow down . . . I guess that's a pun. Slow down and think, pray, feel. About your charity - your time, talent, and treasure. What is your purpose in sharing those three most valuable personal commodities? What impact are you making with them? Is it even measurable? Does the charity even measure its impact or success and communicate that to you?

What is your mission in giving (again, not just money). That's right . . . What's your end game? Make you feel okay about yourself? For a pat on the back? Get on the major donor list? Recognition at the annual gala?

Or to make others feel good - or maybe just better? Does your effort enable the suffering of others or actually develop the person and the community? Are you in it for the short or long haul? A quick fix or a relationship? For life or legacy?

What is your mission as a steward of what you've earned or been given? Remember, its not just money, your time (which some consider more valuable), and talents. What will your legacy look like? Yep...when you're dead and gone? What will you leave the world besides your ashes? Will you steward from beyond your grave?

So stop giving for a month and fast...think...feel...pray...meditate on your God-gifted Time, Treasure, and Talent. Then write your Stewardship mission statement for 2017, and whatever exists beyond it and your life's legacy to the world. What, why, when, how, how much, for what end, and how will you know you did well in doing good?

Then, and only then . . . Give . . . As a Steward.

Steward your life, wholeheartedly and with godly joy.

Here's a link to a short post to help with your meditating and to create your mission statement to make a lasting, Kingdom impact through stewardship.

Outline your Stewardship

How one church became hospitable to their homeless neighbors

HIS House (Homeless Intervention Shelter) was founded by members of Placentia Presbyterian Church in 1989.  To the north of the Presbyterian Church stood an old two story farm house that was built about 1910.  It had three bedrooms and one bath and tenants passed back and forth over the years.  As orange groves gave way to housing in Placentia it was used as a sorority house for California State College Fullerton students. Then it came into the ownership of the Knights of Columbus, who built an adjacent hall onto the house.  However, in 1988 the Knights found the maintenance of the building a burden they could not sustain, so they put the property up for sale.

Alerted to the availability of the house, several members of the Session, the elected administrative body of the Placentia church, believed it an opportunity to buy the property and thereby provide an area of possible expansion for the church.  A further consideration was to prevent the land from falling into the hands of owners who might develop it for housing that would have been incompatible with keeping the area close to the church in harmony with its buildings.

Some resistance on the part of Session members to the purchase of the property surfaced. Members expressed doubts that the church, which had just finished a building program that caused it to assume a debt of $900,000, should not put itself into still greater indebtedness. Nevertheless, a majority in the Session supported the purchase of the property and in March 1989, at a cost of $360,000 the transfer was finalized.  The Session authorized the borrowing of a temporary loan from the Presbyterian Synod. It was still undecided how to use the house and upon inspection, it was found to be in need of serious repair. Plumbing was especially in poor condition with a large sunken tub that could not be drained.
For several months the house at 907 North Bradford remained empty while interest payments came due on a regular basis. In fact, financing became such a critical issue that in February 1990 the property was listed for sale.

In the meantime at another meeting of the Session, one of its members, Denise Eastin, active in the Featherly Park ministry, urged that the house be opened for the Drapers, a family living at the park.  The wife was soon to give birth and the baby would have to return to a tent in the park with winter approaching. The Session agreed to Ms. Eastin’s request and allowed the Drapers to move into the house. Volunteers commenced the arduous task of cleaning and making repairs so that the structure would be fit for habitation. Once Christopher Andrew Draper was born, the family continued to stay there until they found a place to live.

Development of HIS House

As it is today, in 1990 there was no lack of needy people seeking shelter. Orange County had only 500 beds (today they have 3500 beds) for homeless individuals. The Bulmaro Herrera family, comprised of fourteen members, was threatened with eviction onto the street in September when Placentia city housing inspectors declared their rental house unsafe and unsanitary. The family was ordered to leave but they had nowhere to go and not enough money to pay for an apartment. Happily, Orange County Housing officials knew that the Presbyterians had offered shelter to others in their Bradford Ave house, and the Herreras were invited to move in.  The Herrera’s became residents and the once empty house filled with the cries and laughter of the eight Herrera children.  During 1990 a total of seventeen adults and twenty five children were sheltered at HIS House, the name given to the facility.

It was now evident that a purpose had been established for HIS House, but for Session members the future still looked bleak. The church found the interest on the loan and utility bills worrisome. The HIS House committee, twelve in number and chaired by Denise Eastin, oversaw the activities at the facility, but it was difficult for them to be on call whenever something was needed at the house. The committee members would handle emergency calls. No one had experience running a shelter, yet the committee felt their ministry had to continue. To quote the late Elaine Van Deventer “Prayer was used to finance the house.”

The real estate was still listed for sale in July 1991 when a stroke of good fortune came in answer to those prayers.  The HIS House committee discovered that the California Emergency Shelter Program offered grants to run a shelter for the homeless provided that there would be a commitment to offer services for a number of years. An application to the state was successful, so the property could be removed from the market, as the grant paid a substantial portion of the church obligation to the Synod.

With the state grant in hand, the committee could now look for additional community support. They learned of an organization called Home Aid. This was a consortium of about 900 building contractors and suppliers who donated their services to assist various non-profit organizations that needed assistance. The director of Home Aid found HIS House was exactly the kind of project that met their goals.

After the renovation the shelter could house 25 individuals, couples and families.  In 1996 another grant was applied for and received to expand again.  This time 15 more beds and two additional restrooms. The capacity is now 40 beds.

In 2002, the City of Placentia purchased a home two doors north of HIS House with Redevelopment funds.  They were looking to invite a low-income family to inhabit the property. However, HIS House found out about the property and offered to pay the yearly taxes and invite graduates of the HIS House program to spend an additional “Second Step” while paying a program fee.

What HIS House offers its participants:
We offer a safe and homelike atmosphere where residents can have their own guest room, share baths and kitchens with others while looking for employment and participating in our classes. We offer no-cost housing for 4-6 months. Each week residents participate in life skill classes and an additional class of either parenting, budgeting, a mentor meeting and career development.

Each participant meets weekly with a case manager where they prioritize expenses and save money for permanent housing. Each resident receive a new pillow, toiletry basket (from the Placentia Roundtable women’s club) gas and transportation vouchers, individual counseling and two months of subsidized childcare.  Children receive a quilt from the North Cities Quilt Guild and a welcome basket from the Placentia Roundtable. Each month birthdays are celebrated with cake and ice cream (sponsored by the Placentia Roundtable) and gifts for adults and children are given.

HIS House continues to exist with the assistance of government grants, private donations and fundraisers. The generosity of our community and volunteers help make HIS House a successful program.

This year we are initiating a strategic plan process for organizational reorganization as a solo 501(c)(3), as well as a funding plan in order to deepen, strengthen, and expand our services. We would appreciate your prayerful investment.

Learn how to help here:

The Ask: It's About Vulnerablility And Trust

I have spent two decades leading nonprofits that were supported by asking for financial support.  Now that I am consulting for nonprofits, I realize how difficult it is for many of them to ask.  That hesitation translates into them not recognizing the need to invest in getting help—or more often, an inability to afford the help they critically need to become stable and sustainable.

Several years ago I wrote a blog post about fundraising not being about the "ask." (link)  That post included a TED video with Amanda Palmer, a musician who decided to trust her fans for her support.  It became an act of vulnerability and trust . . . putting herself out there, even when confronted by other musicians who mocked her efforts (which actually became very successful).

I realized that nonprofits have a hard time trusting their "fans" and don't communicate their ask in ways that allow supporters to see them as transparent and vulnerable.  It was then that I began to be more transparent and vulnerable to our donors.  I spoke more freely about our work, our difficulties, our successes, the needs we had, and highlighting the return they recieve for their investment.  I believe that is what sustained the organization through the recession—and even saw an increase in income and average gift per donor.

Now that I am consulting, many clients can't afford consulting services.  Perhaps don't realize they need to invest in their organizational development, and may not trust that their outcomes will be fruitful.

This leads me to ask you to help me help them.  I'm becoming vulnerable and asking for help, so that these nonprofits can get the help they need, and serve our communities.  I'm seeking subsidies to provide pro bono services to nonprofits who can't afford consulting, but who can't grow without that help.  Thank you.

Please consider investing in CharisNP:

What kind of impact do you want to make?

A critical question . . . "What kind of impact do you want your life to make in the world?" What is the legacy you want to leave your children, the next generations, the Church, the disadvantaged, the Least, the Last and the Lost?

Ever since our first year of marriage when we read several books about missionaries Jim Elliot, Nate Saint and three other men who gave their lives for the feared and undiscovered "Auca" people, my wife, Leslie and I have sought to make a difference. 

Coming up on our 35th anniversary, we can look back and see our service in churches, camping, as technical support missionaries, teaching in schools, homeless shelters, and even the business and corporate sector. For us there is no dichotomy of sacred and secular. What our hands find as a task is ministry - and makes an impact. Raising our four children into responsible adults will leave its mark as well. 

Investing our lives and resources is part of the impact we make and the legacy we leave. As we steward the time, treasure and talent we are given by God, into what "accounts" are you investing those resources? Following the example of the missionaries who have given their all to the Kingdom, may I make a suggestion? Consider the impact of this ministry and what it can do with your investment of life, finances, and prayer . . . 

http://en.wikipedia.org/wiki/Jim_Elliot and http://en.wikipedia.org/wiki/Nate_Saint

The Common Good of Community

These days, providing for the common good by equalizing the economic level playing field through the “creation or redistribution of wealth”—or giving one’s fair share—is an interesting conversation.  

It intrigues me that many of those who take up such a mantra, themselves live apart from those with whom they wish to build solidarity. However, as “First Things” editor R. R. Reno points out: “Solidarity is not the same as equality. It’s about being with others, being part of something, rather than being the same or having the same amounts of stuff.”^[1] So, if disparity of wealth is not the issue dividing us, what is?

Reno goes on to state that it is actual space that divides us, not just financial distance. We need each other.  Just as the scientific study of isolation on infants indicated that touch and the spoken word are necessary for proper emotional and physical nurturing, people need community. Reno also claims it’s a grievous error to think that this distance can be broached by the rich paying a greater share of taxes – as this chasm is a social gap, not merely economic. 

What the poor and disadvantaged need is not bread alone . . . they need to be in community with us – in solidarity with those seeking to help them. 

Again, solidarity is not merely monetary equality, but togetherness. Detrick Bonhoeffer warned that those who dream of community are likely the destroyer of community. How? They focus only what they want it to be, not on the community itself as it is. Such are those who desire to build a better community from afar – thinking that their charitable contributions, requiring increased taxes, or that their advocacy and activism will bring solidarity . . . without having to bridge the space between themselves and those they “target” with their doing good.   

What personal and professional time, talent, and treasures are creating space rather than lessening it in your sphere of community? We will each need to go beyond our “soup-kitchener” and donor activity, as well as our share of the tax burden, and deal with decreasing the space between ourselves and those we seek to help. If we want to see solidarity of community, we must do it as Jesus did . . . with our feet, our hands, and our actions.

¹ Reno, R. R. "The Public Square: Solidarity." First Things (Institute on Religion and Public LIfe), no. 234 (June/July 2013): 3-4.

Mailbox Missionaries

Overhearing a conversation between my wife and me about bills and our limited funds, our 9 year-old daughter piped up, “Maybe there will be a check in the mail today for $200!”

In 1989, after being accepted as approved missionary candidates with Wycliffe Bible Translators, it was recommended that I get further training in avionics and acquire my FAA General Airframe Mechanic certification in order to better serve in Communications – my technical support missionary position would require installation of radio equipment and antennas on aircraft. Having recently left my position with Eastman Kodak as a Field Engineer – and its relatively secure salary and benefits – our family of 6 was residing in East Tennessee while I attended Moody Aviation.

But while we were only approved candidates, we could not raise financial support through Wycliffe until this course was completed and we were ready to continue our Wycliffe training. So, we had written our friends, explaining to them our quest toward missionary service, and left it to the leading of the Lord through them for our personal support . . . we were now “Mailbox Missionaries.” 

Later that day the mail was opened and there was, indeed, a check for $200; the faith of a little girl and her family was fulfilled and strengthened. Through these vignettes of God working through His people, we were able to trust that our support would be realized and His work would go on as an extension of those who supported and prayed for us.

Such is the plight of para-church ministries and nonprofit charities that do not receive government funding, but rely primarily upon the generosity of donors in order to provide critical relief and services to the remote, disadvantaged, victimized, homeless, poor and needy. This work is only possible through the partnership of others who sense the call to reach out and fulfill the command of God to treat these people as we would the Lord Himself.

Many bemoan the numerous pieces of mail that tend to flood our mailboxes. But I realize that educating the public on services ministries provide and the opportunity for changed lives is often the only way the average person will know of that work. Many times I’ve heard donors make the comment, “I didn’t realize you did all this”; and this from those who have been supporting the organization for years!

Public concern for the percentage of donated funds used for solicitation is warranted. Interested donors can check out charities on websites such as Guidestar.org and review nonprofits’ 990 reports. If a 990 is not available, it is often an indication that the charity is reportedly operating as a church, and therefore not required to file a 990. Donors should carefully consider religious charities transparency in reporting information such as program, administration, and fundraising ratios as good stewardship of their giving.

However, the mechanics of fundraising and accountability should not be allowed to overshadow the ministry accomplished by small charities that exist primarily as “Mailbox Missionaries.” The response envelopes that come in the mail each day are the lifeblood of critical services and can often limit the ability to sustain ministry. When you consider supporting a ministry beyond your normal church tithe, consider if that organization is utilizing every inch of its facilities, every donated penny, and every offered prayer for the service of others and to the glory of God.

And the next time you see that envelop in your mailbox, remember a little girl and a young missionary family whose faith was answered through someone responding to a need. The possibilities that your support provides toward the faith of the organization and those individuals and families that benefit are endless. Your investment is an extension of the church’s responsibility to reach out to a needy world – and often, it is through a response to a piece of mail. 

"We CAN do what we do without you, However..."

As a ministry leader and fundraiser I have to confess that I have disliked the phrase from the first time I heard it . . .“We can't do what we do without you.” The misguided mantra we use in an effort to convince our donors and volunteers how valuable they are to the ministry.

After over a decade of feeling this way, my perspective was finally confirmed by my good friend Doug Shaw in his recently released book, “The Rules of Fundraising.” Doug’s Rule #9 states: You don't have to lie to raise money [or get people to volunteer].¹ This admonition is included with a few of the “little white lies” we advance, along with overstating the impact of our organization.  

Now don’t get me wrong – what ministry partners do and give is no less than critical to a successful and effective ministry. But to make such an overstatement robs the glory from the true origin of all our available resources and abilities to serve people in need . . . that of our heavenly Provider.

God is the true owner and provider of all that we have – and all that the donor and volunteer share with us. Those who share are merely His chosen stewards of what is His. I actually verbalized this a few times when thanking those who served my ministry by saying that while we could still do most our work without their involvement, their participation made it so much more meaningful and less challenging . . . and our success wouldn't be such a blessing if we weren't sharing it with them. I wondered though, if that resonated as much.

If what I feel is right, in what way can we make our gratitude known to those who invest their time, treasure, and talents in the ministry? We can appreciate them and their investment by acknowledging that they empower us to serve in a manner that is enhanced and more effective – and which pleases our Lord. I feel the more important idea to convey is the vital impact our partners bring to the table through their efforts.

Their involvement has a direct bearing on the breadth and depth of the ministry to, and the life-change produced in, those we serve. That impact is the mantra we should voice – and not understate.

¹ Douglas K. Shaw, The Rules of Fundraising, Naperville: DSA, 2013, pg 58, brackets mine.  

Community Renewal as Incarnational Mission

Missonal, Incarnational, and Stewardship are terms that are too easily tossed about these days. In order for the people of God to bring about flourishing in our communities we need real definitions and concrete manifestations, rather than vague illusions of what they mean.   

Urban Homeless Shelter

I believe to be, or take part in something missional is to become part of what we recognize God is already doing in the community (missio Dei). This requires examination of the sociological, historical, and political conditions in which the Church—and our ministry—must become the visible expression of God to the world. When these realities are properly merged we see truly incarnational mission at work – through which we become stewards of God’s grace, justice, and resources of the Kingdom.

An incarnational mission involves our “real and abiding presence” in the community that bears fruit for both the local church and the urban environment. One cannot become part of the organism of community unless he or she becomes intimate with its “cultural rhythms, life, and geography” (2003a, 39); as Ronald Sider shares, “Holistic ministry is incarnational ministry . . . it’s God fleshing out the truth of the Gospel.” It is not only helping others in the community, but inspiring the church member and stretching themselves outside their traditional sphere of influence (2002, 27). Are we bold enough to commit to an incarnational model as sufficient to match the changes in culture and polity we face in this new millennium?

When efforts are not incarnational, little of lasting note gets done – this can lead to negative issues . . . and those seeing themselves in the “crosshairs” of perceived do-gooders begin to see themselves as “targets” rather than in community (2003b, 108). Becoming part of our community through assimilating its culture and recognizing context takes time and effort, which is necessary in order to build a missional bridge of any permanence. 

Fresno Rescue Mission's new Save the Children Home

This integration will take visionary church leaders who are able to assess the needs of the community, as well as considering the strengths within a congregation, and to build individual team leaders who can lay the groundwork for a safe and appropriate missional outreach (2006b, 32). I mention “safe” as there is danger in not considering the full impact of an urban environment when developing programs. This type of missional outreach can allow people to step beyond the “soup-kitchener” experience and into a more personal and contextual missional expression of their faith and lifestyle. 

Such change can only come through a concerted effort of our church leaders, ministries and community agencies in creating a bias for action through educating congregants in missional stewardship of all that they control – time, treasure, and talents.

Frost, Michael, and Alan Hirsch. 2003a. The Shaping of Things to Come: Innovation and Mission for the 21st Century Church. Peabody: Hendrickson.

Linthicum, Robert. 2003b. Transforming Power: Biblical Strategies for Making a Difference in Your Community. Downers Grove: IVP.

Roxburgh, Alan J. and Fred Romanuk. 2006b. The Missional Leader: Equipping Your Church to Reach a Changing World. San Francisco: Jossey-Bass.

Sider, Ronald J., Philip N. Olson, and Heidi Rolland Unruh. 2002. Churches That Make a Difference: Reaching Your Community with Good News and Good Works. Grand Rapids: Baker.

Vocations Empowered for the Common Good

This morning’s speaker at Grace Brethren Church Long Beach, Dr. Steven Garber, founder and principal of the Washington Institute on Faith, Vocation and Culture spoke on being stewards of our common grace for the common good.  His comments related to how the grace of God in a life committed to Him can impact the world for the Kingdom.  Our vocations, when empowered by God’s grace, fulfill the Church’s responsibility to impact the Kingdom life here and now, not just in the hereafter—socially, politically, and economically.  This discussion recalled my studies at Fuller on social advocacy and in particular one particularly powerful statement by Dallas Willard which gave credence to thoughts I’d had on charitable programs.

Willard makes a similar point to Garber’s in The Spirit of the Disciplines that “charity and social welfare programs, while good and clearly our duty, cannot even begin to fulfill our responsibility as children of the light to a needy world.”  He then boldly calls upon the people of God to “assume the responsibility, under God and by his power, of owning and directing the world’s wealth and goods” (1988:202).  He points out that by doing so, with Christ, the church would be able to reduce the causes of poverty.

That is a level of stewardship the church has not attempted on such a large scale—and likely will not—without realizing that the sacred calling of God is not just within the church, but in all vocations and careers. He continues the challenge by declaring the church should commission men and women into “farming, industry, law, education, banking, and journalism with the same zeal previously given to evangelism and missionary work” (1988:214).

Once the people of God are involved as stewards in influencing the marketplace for the community’s good, they can have a hand in advising public agencies in serving the truly needy.  This culminates in the people of God showing how the church “enters into full participation in the rule of God where they are” (1988:218).  That is true stewardship of all that God has made and put under our authority, including social service to those in need.  Religious control of social functions, as it has been in the past, can be seen as an authentic Christian response to need.  P. Beyer, in Religion and Globalization states that this validates the Christian message (1994:197).

By becoming stewards of God’s love and compassion through charity, the church becomes a centripetal force in the world.  Serving societal needs as part of the soteriological effort of the church is the greatest stewardship of all God’s resources, and becomes the attracting light the world seeks.  In the words of Bernhard W. Anderson, “The nations are attracted to Zion, the spiritual center, because the teaching that goes forth from that source appeals to the deeper human longings for šālom (peace, welfare).  Mission is at its best when it brings something to a people that respond to their deepest desire and quest” (2006:116).

• Beyer, P. Religion and Globalization. Thousand Oaks: Sage, 1994.
• Okoye, James. Israel and the Nations: A Mission Theology of the Old Testament. Maryknoll: Orbis Books, 2006. 
• Willard, Dallas. The Spirit of the Disciplines: Understanding How God Changes Lives. New York: HarperCollins, 1988.

Leveraging the Passion of our Emerging Leadership in Philanthropy

Just a year ago in an article discussing the changing culture of nonprofits and the failing economy, I examined the decline of the nonprofit sector due to its failure of facing the realities of a changing market and demographic.* Following this marked decline, in just a few years we have seen an increasing flow of new blood in the sector . . . young leaders (I dislike tagging them “millennial”) are bringing a new passion and desire to impact their society.  

To this aging Boomer, having served most of my vocation in nonprofits, this brings a surprising feeling of promise and a desire to see them become empowered in a way my generation failed to realize through our efforts in the ‘60s and ‘70s.

This upwelling of philanthropic youth is more than evident here at the 50th International Conference of Fundraising in San Diego. The San Diego Convention Center is teeming with young people, wherein such a conference a decade ago would have witnessed an older attendee. In a review class for the CFRE – a certification for those with fundraising experience – there were quite a few young people who obviously did not bring experience of the level normally expected to such a class. I propose that not a few of them thought some of the material and processes discussed a bit mechanistic and antiquated. Additionally, the crowd was standing room only and overflowing the room of the First Timers orientation meeting.  This leads me to wonder what is the impetus of these new fundraisers? 

For those of us who have long been involved in nonprofit fund development, we may recognize the surge of funds now flowing from our generation’s estates, and how best to help divert them from the government and invest in charitable efforts. I sense, however, that the new conference attendees are not so much interested in investing these funds, but rather investing themselves in the empowerment of others. They recognize the weakness of government and institutions to meet the growing gap in services and bring a new paradigm to the task.

While wanting to encourage and empower this new generation, we need to sensitively guide them and their enthusiasm into this sector. Just as the ‘90s saw a growth of nonprofits that was impossible to properly fund, we can allow them to be change agents within existing organizations, as well as lead collaborations, acquisitions, and mergers which will increase capacity, reduce duplications, and bring a new face and paradigm to, not just the nonprofit sector, but to the for-profit sector and world-wide commerce as well.

How we assist, educate, encourage and empower this emerging leadership will be the fulcrum on which their impact is leveraged.  

http://ym.christianleadershipalliance.org/?CriticalShift

A Case for a New Leadership Paradigm

We are in a world of change as paradigms are being challenged. Gone are the days of the broad community acceptance of the Christian service provider. Postmodernism is taking its toll . . . leadership is changing, urban demographics are changing, legal regulations are changing, staff and boards are changing, donors are changing, and ministry core services are changing. Change is as certain as the sun rising.

In this day and age, faith-based service providers and their staff need to be on the cutting edge to keep up with an ever-changing environment that challenges the sustainability of the mission and vision of an organization. In order to meet these challenges there needs to be a constant – and two critical constants are proper stewardship and increasing core competencies through accreditation.

Stewardship of the organization, program curriculum, staff resources, liabilities, finances, and board governance are paramount – and most importantly, is stewardship of the physical and spiritual health of the leader.
Artios Institute provides collaborative accreditation through coursework designed with stewardship as the focus. Through a peer cohort of fellow leaders, development staff and board members, your knowledge, skills, and capacity for change is strengthened and profound impacts are cultivated. In this two-year course, meeting two and a half days every other month for the first year and three times the second year, we will explore four foundational pillars:

1. An Understanding of Biblical Stewardship, Fund Development & Advancement 
2. The Keys to Balanced Personal & Professional Growth of the Leader 
3. The Core Components of Building Boards & Effective Teams
4. The Role of Strategy in Determining Vision & Direction 

Whether you are a seasoned executive or development leader, or just starting in ministry, this course of study will challenge and strengthen you and your organization – and prepare both for the challenges of today and years to come. This is an investment in stewardship you can’t afford not to explore. Examine the course elements and consider Artios Institute for yourself and your team.

  Review the Four Pillars               Examine the CCNL Credential

Fundraising isn't about the ASK

The ASK is all about relationship and trust.

I have a lot of experience in nonprofit ministry wherein we are dependent upon others for support of our programs, operations, and our salary.  A difficulty of most organizations in this sector is fundraising; asking people for money.  I believe that is due to a lack of a focus on trust and relationships.

Much of nonprofit fundraising training and practice focuses on marketing and communication.  Too much, I think.  What that focus may not clearly understand is that people want to be an integral part of the doing of good – of the ministry which meets needs and changes lives.  What they don’t want is to be seen and used as a “target.”  But all too often nonprofits see and use their clientele and donors as targets: one to do good to, and one to fund it.

Both our recipients and our donors want to have a relationship with us – but on their terms, for their purpose.  I think the secret of successfully providing services and responsible fundraising lies in how we relate to them. For both, respect must be openly given, without expectation of reciprocity.  How do we provide respect?  Through our relationship and building trust . . .

My learning curve began as a technical support missionary with Wycliffe Bible Translators as we learned their partnership development (i.e. fundraising) mantra of “Full Information, No Solicitation.”  When Leslie and I built relationships and communicated the mission and vision of Bible Translation, this brought buy-in and people desired to trust us with their investment. It didn't hurt that we traveled across the country with our four children in a '74 VW Camper and people we stayed with saw us interact as a family, warts and all.

This paradigm was clarified for me so powerfully today through a video from the TED Conference and an unlikely teacher of the ASK, “Amanda Palmer: The art of asking” (click to view)  I think you will understand as you share in Amanda’s experience in building relationship and trust as you watch.

Are you willing to become as vulnerable to, and trusting of your clientele and donors?  It's what the ask is really all about.

Melting Your Clouds

I woke at 3:45am with my mind flying at Mach 3. My Outlook calendar, to-do list, dead-lines and failures were flashing through my brain, overwhelming me; my head feeling full and spinning. I stepped into the hot shower thinking I could steam the thoughts away like dipping into a cup of soothing hot tea. I read the Bible and prayed, asking for calm. A friend had given me Psalm 37 as a reading, but my eyes followed the words into Psalm 38.   Yes, this was me . . . I felt myself in every groan of David. Here’s just a sample:

"Because I have been foolish, my sores stink and rot.  I am bent over, I am crushed; I mourn all day long. I am burning with fever and I am near death. I am worn out and utterly crushed; my heart is troubled, and I groan with pain. O Lord, you know what I long for; you hear all my groans. My heart is pounding, my strength is gone, and my eyes have lost their brightness."

But then I got to the end, and the hope:

"But I trust in you, O Lord; and you, O Lord my God, will answer me . . . Do not abandon me, O Lord; do not stay away, my God! Help me now, O Lord my savior!"

You may wonder what brought that flood into my life. It was a cascading over time of many things of interrelated actions, relationships and personal shortcomings, within which my mind and heart could not realize a rest.  Sharing this with my wife, she suggested a good power walk along the nearby Buff Park. So I bundled up and marched down the sidewalk in the chilly early morning air.

I no time I was warmed up, unzipped my bomber jacket and my mind was clearing a bit. As I rounded the corner away from the Bluff, something had me turn around and cross Ocean Blvd onto the Bluff Park walkway – face into the breeze. And there it was. It stopped me cold.

There, next to the bluff railing, curled up into a disheveled lump, huddled under a blanket, was a shivering mass of human being. I don’t know if the shaking was from the cold or effects of drugs – or both, but my head suddenly cleared and froze right there seeing total helplessness. What was I doing embracing David’s groanings, when I’m looking at the stark reality of Psalm 38?  I prayed right there for that person and admonished myself, for beyond my cloud of worry and confusion are people in far worse condition.

May we reach through our clouds of emotional and mental concerns this day and be thankful for our lives and those with whom God has surrounded us. If you are alone, go to a shelter or church that is serving the poor and disadvantaged . . . your clouds will melt away as you share your life with another needy soul. 

Heart-Response vs. Heart-Change

Bob Lupton reminds us there's a distinct difference between compassionate aid and development in his latest blog that sheds light on Christ's feeding of the multitude:

Heart-responses [to handouts] produce distinctly different behavior patterns than do heart-changes.  Continual heart-responses yield diminishing returns: 

• Feed a person once and it elicits appreciation (oh, thank you so much);

• Feed him twice and it creates anticipation (wonder if he’s going to do it again);

• Feed him three times and it creates expectation (when is he going to do it);

• Feed him four times and it becomes an entitlement (I need it now);

• Feed him five times and it produces dependency (you can’t stop, I’m counting on it).

Read more: Bread for Life (John 6)

Turnout is enabling

As a city resident and provider of services to the city's homeless population, I agree with discouraging drop-off services at Lincoln Park. (See LBPost article here) While there are sufficient meals and services located downtown and throughout the city -- every day -- there is an element of unintentional enabling to these drop-off services. This is a tough thing for any provider to state, but I feel we need to have enough courage to say it.

For some it will bring howls of a lack of compassion, or worse. But for those who fully understand the issues involved in homelessness, they know that effective AND compassionate service should be "reciprocal" and move people toward inter-dependency. Services that lack this focus tend to destroy pride and initiative. Our focus should be in developing the person, not merely aiding the temporary need.

The result of prohibiting drop-off services will be to assist those who are truly in need to go to where the services are provided -- where options for leaving the street will also be offered. Those providing the meals and supplies to the parks can then increase the capacity of those providing these services, thereby expanding the ability to fully serve those needing immediate assistance as well as those desiring to get off the street. This initiative, along with an anti-panhandling campaign will go far in changing the perception and landscape of the homeless persons in Long Beach. I welcome open and reasonable discussion on this matter.

Missions Must Mitigate

A recent article in Roanoke, VA covering the issues between local candidates, a homeless shelter, and a neighborhood highlights the issues involved and areas that Rescue Missions must address as part of their community and as a critical components of the continuum of care.

I believe it is the Mission's responsibility to provide services in a responsible manner, which protects the quality of life of the homeless AND their neighborhood.

This quote speaks volumes on what Missions do to shoot themselves in the foot - while not protecting their own and their neighbors' interests.

"Bushnell said the Rescue Mission's past record of charity is admirable, but its history with neighbors gives them adequate reasons to be wary of any proposed expansion. I feel like certain actions of the Rescue Mission in the past haven't shown that willingness to cooperate . . ." 

Aggressive mitigation by the Mission should be the norm, but sadly, it isn't.

By aggressively mitigating issues that we had created in our neighborhood (that ultimately ripples across a city) Long Beach Rescue Mission not only exists next to a city park and a middle school, but have made both staunch supporters of the Mission. Each year, both our core programs and our County Winter Shelter operations have been zero-impact programs and have gained the Mission huge support in the neighborhoods, with city council members, and with city and county agencies. It is a tough line to toe, but it is imperative to the success and legacy of our Rescue Mission. Interestingly enough, our efforts bring the admonition of homeless activists on us . . . so we have the support of the community, but not necessarily from all of those supposedly looking out for the interests of the homeless we serve (but our shelters remain full).

Thank you, Long Beach for embracing our services to homeless men, women and children.

Mission Rescues West Coast Choppers Facility

JESSE JAMES’ WEST COAST CHOPPERS RIDES OUT OF TOWN AS LB RESCUE MISSION “HOGS” FORMER HEADQUARTERS

($2.140 Million Deal Means “Goodbye” To Icon & “Hello” To New Era For Mission)

While Long Beach has said “goodbye” to Jesse James’ West Coast Choppers there is a silver lining to the exit of the iconic custom motorcycle builder. The Long Beach Rescue Mission has purchased the largest of West Coast Choppers’ buildings at 702 West Anaheim Street for $2,140,000 and intends to use the 26,000-square-foot facility for staging and warehousing donated food, clothing and household goods for the Mission’s operations, and house inventory for its planned affiliated thrift shops.

According to Jim Lewis, president and CEO of the Long Beach Rescue Mission, the facility will also accommodate its expanding work therapy program. Lewis said that the purchase comes on the heels of the recent sale of the nonprofit’s Pine Avenue property that sold for $2,450,000. It is expected that the Long Beach Guidance Center, which provides counseling to youth and families, will occupy that space.

Commenting on the escrow process Lewis shared, “The last eight months has been a wild rollercoaster ride for both these contingent transactions, but we saw God’s hand in them coming together within one day of each other as designed.” Lewis added, “We’re delighted to make use of this large, upgraded facility so that we can better fulfill our mission of serving the homeless, and providing holistic rehabilitation, especially as needs have been increasing.”

Since 1972, the Long Beach Rescue Mission has served the city’s homeless population by providing emergency food, clothing, and shelter. The nonprofit is dedicated to helping individuals overcome the homeless cycle in a number of ways including offering spiritual guidance, substance abuse counseling, rehabilitation and job training through its New Life program, and temporary housing at Samaritan House for men and Lydia House for women and children.

*****

we're expecting from the world what we're not doing

While I am shocked that American's spent $1.5 billion this past week on an infinitesimal chance at winning a lottery, I hold more disappointment for the Church. Why? A mere tithe of that amount could have put a huge dent in the issue of homelessness. However, the issue is rooted in a lack of stewardship.

Recent news stories are evidence of the Church’s failure to provide needed steward leadership. Faith leaders decry the recent GOP budget proposal, citing its oppression of the poor. Critics charge that it balances the budget on the back of the poor while not sufficiently taxing the wealthy. Members of the Faithful Budget Campaign demand more aid supported by increased taxation – calling on national leaders to: “act with mercy and justice by serving the common good, robustly funding support for poor and vulnerable people, both at home and abroad, and exercising proper care and keeping of the earth.” The incongruity for this writer is these leaders want the government to do what they are not doing – at least not to the extent that the historical Christian Church has done on its own.

They’ve forgotten that subsequent to Christianity becoming the accepted religion of Constantine’s empire, “government” resources supplanted the Church’s role as provider of public assistance. It was during this period that the response to needs became institutionalized as social service. What had been considered personal hospitality became separated and distant from the church and the home. Charity became so far removed from the church that in the fourth and fifth centuries John Chrysostom challenged that “hospitality remained a personal, individual responsibility as well,” urging Christians to make a place for the needy in their homes to serve “the maimed, the beggars, and the homeless.”

Even Emperor Julian (a.d. 362) provides historical evidence of Christian charity as the sole responsibility of the Church, and directed those of his own religion to “imitate Christian concern for strangers,”

“For it is disgraceful that, when no Jew ever has to beg, and the impious Galileans [Christians] support not only their own poor but ours as well, all men see that our people lack aid from us. Teach those of the Hellenic faith to contribute to public service of this sort.”

Later, John Calvin admonished the Church, for the “demise of ancient hospitality,” toward those in need:

“This office of humanity has . . . nearly ceased to be properly observed among men; for the ancient hospitality celebrated in histories, in unknown to us, and [public] inns now supply the place of accommodations for strangers.”

He warned that the increasing dependence on inns rather than on personal hospitality was an expression of human depravity.

I don’t see the Church giving nor serving as it should; many merely call for more government action. While current church-based giving has reportedly dropped by $1.2 billion last year, it’s still a reality that if Christians tithed, the resulting funding available to God’s work would be nearly 2/3rds of recent stimulus spending. But it’s not just the lack of funds at issue; it’s what ministry leaders are misspending. Currently the families of Trinity Broadcasting Network and Chrystal Cathedral are fighting over millions of assets and control of their empires. The public is treated to weekly reports of misuse of charitable donations and the breakdown of relationships in various ministries. It’s no wonder Congressional leaders on both sides of the aisle are considering capping charitable deductions – to both secular and religious organizations.

If that isn’t enough, nonprofit postage rates are at risk, as well as the definition of what constitutes a “religious” organization. Non-sectarian religious nonprofits may face raising funds without such exemptions and tax-deductible benefits; likely crushing many under fiscal collapse and dissolution.

The Church needs to do what it is supposed to do . . . without the assistance of taxpayers. I find no directive to love one’s neighbor after first raising taxes. On the contrary, we are to give unto Caesar what is Caesar’s and unto God what is God’s. To expect of the world what is our responsibility is falling short of steward leadership. To fail at stewardship is to fail in our faith.

AGRM DC Forum on Policy and Advocacy

Spending a couple days in the seat of our republic for most people is an exercise in observing history, memorials, and art – not necessarily an observation of our political process . . . unless one goes there to influence that process in order to get something (if only a gallery pass). In joining 38 fellow leaders in our Association of Gospel Rescue Missions, I spent two days doing the latter . . . not to get funding, but to ask for continued ability to serve our community.

You see, many of the regulations that come from DC hamper fundraising and provision of services through onerous regulation and tax law. The issues we took to the offices of our Congressional representatives involved: a cap on charitable deductions; a potential loss of nonprofit postal rate discount; fixing vehicle donation rules; and the erosion of the definition of “religious organization” by narrowing it to an ecclesiastical church. My observations of our issues and meetings with representatives are mixed.

In sharing with staffers (who actually wield the power in DC), their response varied according to party and office. My meetings with two Senate staffers were met with a measure of aloofness and push-back against our issues. Even though we weren’t asking for funding, they made plain to us that our requests were clearly seen as expenditures; any reduction in tax revenue due to charitable deductions was a loss to them. As if the money was already theirs to begin with . . . and there was little admittance of savings to government services due to the services we provide. It was obvious that they saw what we do as within their preview. When one asked for the CBO “score” of our legislative issues it was evident that the gain or loss to tax revenue would be the deciding factor rather than principle. One actually began to argue with our position on religious exemption with their partisan argument of the need for government to ensure equal access, rather than address the long-standing moral exemption provided to religious organizations.

On the other hand, congressional staffers took more time and asked questions – sometimes surprised at our statistics of services provided and impact of regulations on our operations. A lot of notes were taken, and there seemed to be genuine interest in what we do and the struggle we have in this economy. Their raised level of interest was perhaps because the representatives are closer to us and our issues – if not outright concern for their constituents (and that we would take the time to visit them). When I shared that because of withdrawing principle from an investment in response to our emergency funding request, one donor paid more than 30% tax on their charitable gift, the absurdity of that issue hit home.

As mentioned earlier, it was evident who controls the inflow of information to our elected leaders. But it was brought home when I heard of one representative who, upon leaving the office for a 15 minute floor vote, asked the staffer, “This one is a YES, right?” I think we need to trust these staffers as much as those we actually elected to get our message to them.

Do I think it worth the efforts of the thousands of people who make the trek to DC each day to bring issues and requests to staffers – and hopefully to our elected representatives? I think so . . . it was obvious that some of what we shared was news to them and brought a fresh understanding of how regulations and legislation affect those of us who provide critical services to the most at risk in our communities. WE are the safety net – not government services. Although a letter can do some of that – sitting across from us, hearing our stories, and seeing our concern will, I believe, accomplish so much more . . . if only continued freedom to raise funds and serve others in the Name of Christ.

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Final

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Final

~ © by Rev. Jim Lewis 2012

SUMMARY

Many of the forms of charitable exercises, while they may have been fueled by authentic Christian concern, were performed outside of the life of the church. These efforts, when taken up by a caring public, lost any sense as being ministry of the church, and became known merely as doing one’s “christian duty,” and that of the community as a whole, and ultimately, the government’s. Separating this hospitality from the duty of the people of God leaves it lacking heart. Newbigin puts it directly,

Christian programs for justice and compassion are severed from their proper roots in the liturgical and sacramental life of the congregation, and so lose their character as signs of the presence of Christ and risk becoming mere crusades fueled by a moralism that can become self-righteous. In addition, the life of the worshipping congregation, severed from its proper expression in compassionate service to the secular community around it, risks becoming a self-centered existence serving only the needs and desires of its members. (Newbigin 1995:11)

In these later years, some churches began to see “services” to the homeless and needy as an integral part of the Christian mission of the church. Many christians now see the duty in proclaiming the gospel and acting with justice as part and parcel of that gospel.

As an active participant in missio Dei, the church must then fully understand that God wants us to be His “conduit” for ministry. Alcorn points out that God having made all things equal at the start would have precluded the people of God from their duty as His conduit to the poor and needy. (Alcorn 2003:86) We need to see ourselves as the channel for God’s gifts. In C.S. Lewis’ The Lion, the Witch, and the Wardrobe, as Aslan gifted Lucy with a healing cordial, he charged her: “If you or any of your friends is hurt, a few drops of this will restore them.” (Lewis 1978:109) As with Lucy’s gift, Abraham received a promise from God to be blessed, and he was also charged to be a blessing. (Gen 12:1-3)

What we need now is a people of God who recognizes its mission of being a provider of charity as an extension of God’s mission and not merely a duty we must perform. The dutiful giver accepts only the moral leadership of a Jesus (without divinity), whose service leads to a mere “social gospel”—as Rodin states, in doing “the Great Commandment at the expense of the Great Commission”. . . winding up working out their salvation, rather than demonstrating a living and holy Jesus to others. (Rodin 2000:68) A renewed theology of stewardship in the church can be developed through its “praxis” as it translates a reflection on the needs of the world and its duty to live out Christ to the world as stewards of all that He owns—for which it is responsible. Charles Van Engen says this praxis will lead us to comprehend how to move from “reflection” to “participation” as a steward . . . a “theology-on-the-way” to action; (quoting J. Verkuyl) “if study does not lead to participation . . . missiology has lost her humble calling.” (Engen:140-141) It is the role of the church to serve the community in which it finds itself—engaged and unselfishly serving the needs of others as though serving Christ—as Matthew 25:40 states, “to the extent that you did it to one of the least of my brothers, you did it to me.”

I would like to take this discussion one step further, into a broader stewardship role for the church. Even if we were to increase charitable giving exponentially, Dallas Willard makes an excellent point in The Spirit of the Disciplines that “charity and social welfare programs, while good and clearly our duty, cannot even begin to fulfill our responsibility as children of the light to a needy world.” He then calls upon the people of God to “assume the responsibility, under God and by his power, of owning and directing the world’s wealth and goods.” (Willard 1988:202) He points out that by doing so, with Christ the church would be able to reduce the causes of poverty. That is a level of stewardship the church has not attempted on such a large scale—and likely will not without realizing that the sacred calling of God is not just within the church, but in all vocations and careers. The church should commission men and women into “farming, industry, law, education, banking, and journalism with the same zeal previously given to evangelism and missionary work.” (Willard 1988:214)

Once the people of God are involved as stewards in influencing the marketplace for the community’s good, they can have a hand in advising public agencies in serving the truly needy. This culminates in the people of God showing how the church “enters into full participation in the rule of God where they are.” (Willard 1988:218) That is true stewardship of all that God has made and put under our authority, including social service to those in need. Religious control of social functions, as it has been in the past, can be seen as an authentic Christian response to need. P. Beyer, in Religion and Globalization states that this validates the Christian message. (Beyer 1994:197) By becoming stewards of God’s love and compassion through charity, the church becomes a centripetal force in the world. Serving societal needs as part of the soteriological effort of the church is the greatest stewardship of all God’s resources, and becomes the attracting light the world seeks. In the words of Bernhard W. Anderson, “The nations are attracted to Zion, the spiritual center, because the teaching that goes forth from that source appeals to the deeper human longings for šālom (peace, welfare). Mission is at its best when it brings something to a people that respond to their deepest desire and quest.” (Okoye 2006:116)

As our mission statement at the Long Beach Rescue Mission outlines, we seek to improve the quality of life of the city’s homeless and needy through providing reconciliation: to God, to self, and to society. Without providing all three, our work is not complete. In order to provide the “full” gospel to those who walk through our doors—and the doors of innumerable ministries at home and worldwide—the people of God must become stewards of the grace of God in their own lives—our time, treasure, and talent—in order to fully practice stewardship toward others. This requires a new perspective on possessions, ownership and personal stewardship. The people of God need to freely give of their resources with an open hand, because “the Lord needs it.” This is reason enough: when we give to the least, the last, and the lost . . . we give to our Lord and Savior.

References Cited

Alcorn, Randy. Money, Possessions and Eternity. Carol Stream: Tyndale, 2003.

Beyer, P. Religion and Globalization. Thousand Oaks: Sage, 1994.

Bosch, David J. Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll: Orbis, 2005.

Bosch, David. "Syllabus and Reader." for MT520 Biblical Foundations of Mission. Pasadena: Fuller Theological Seminary, Winter 2004.

Guinness, Os. Doing Well and Doing Good: Money, Giving and Caring in a Free Society. Colorado Springs: NavPress, 2001.

Lewis, C.S. The Lion, the Witch, and the Wardrobe. New York: Scholastic, 1978.

Moll, Rob. "Scrooge Lives! Why we're not putting more in the offering plate. And what we can do about it." Christianity Today. October 24, 2008. http://www.christianitytoday.com/ct/2008/december/10.24.html (accessed August 22, 2009).

Montgomery, Helen Barrett. The Bible and Missions. Waco, TX: Baylor Press, 2009.

Newbigin, Lesslie. The Open Secret: An Introduction to the Theology of Mission. Grand Rapids: Eerdmans, 1995.

Nouwen, Henri. Reaching out: The Three Movements of the Spiritual Life. New York: Image Books, 1975.

Okoye, James. Israel and the Nations: A Mission Theology of the Old Testament. Maryknoll: Orbis Books, 2006.

Pohl, Christine D. Making Room: Recovering Hospitality as a Christian Tradition. Grand Rapids: Eerdmans, 1999.

Rodin, R. Scott. Stewards of the Kingdom: A Theology of Life in All its Fullness. Downers Grove: InterVarsity Press, 2000.

Stevens, R. Paul. The Other Six Days: Vocation, Work, and Ministry in Biblical Perspective. Grand Rapids: Eerdmans, 1999.

Van Engen, Charles E., and Shawn B. Reford. "Syllabus and Reader." for MT520 Biblical Foundations of Mission. Pasadena: Fuller Theological Seminary, Winter 2004.

Willard, Dallas. The Spirit of the Disciplines: Understanding How God Changes Lives. New York: HarperCollins, 1988.

Wilmer, Wesley. God and Your Stuff: The Vital Link Between Your Possesions and Your Soul. Colorado Springs: NavPress, 2002.