Is Public Office a Missional Vocation?

I am deeply moved by the numerous and diverse efforts of Jesus followers at my church to impact our community and the Kingdom. Overseas missions, neighborhood outreach, education, human trafficking, connections to help the homeless, advocating for fostering and adoption . . . it is an awesome example of stewardship - and a retaking of ownership of "social" activity within our world.

I wrote about this effort in several papers while studying at Fuller, and as I did there, I would like to take this discussion one step further, into a broader stewardship role for the church. 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” (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” (1988:214).

The outcome of this ownership will lead to being able to speak into the development of policy . . . 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).

If this be the case, what is keeping us from contributing to the setting of policy in our city? Is not civic service as much a step into missional living as other forms of outreach and involvement? Is the desire to serve a public office not as sacred a vocation? If so, we should commission and support with our time, treasure, and talents those taking that step as well as the missionary.

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.

A Brief Review of Dallas Willard's "Renovation of the Heart: Putting on the Character of Christ"

[Note: this report was my submittal in the course, ML582: Character, Community and Leadership at Fuller Theological Seminary in 2009 and is edited to reflect his passing]

Willard, Dallas, 2002. Renovation of the Heart: Putting on the Character of Christ. Colorado Springs, CO: NavPress.

            Dallas Willard (1935-2013) was a professor and former Director of the School of Philosophy at the University of Southern California in Los Angeles where he taught since 1965. Willard lived out his personal philosophy within his teaching, writing and in his strategy for his life: “I know what good work is. I’m going to do it, and I expect God to help me. I will give my life to it. Of course, I will be a prisoner of Christ; that’s what I am.”[i] This philosophy is very much evidenced in his writing and in his commitment to allowing the Spirit to reign and provide direction in his life. Although not setting out to teach in a secular university, he was led to do so subsequent to his graduate work. Willard stated that he never self-promoted himself – not seeking a position or a raise – but considers himself a “literalist in terms of the Bible,”[ii] as it relates to advancement coming from God.

            The thesis of this book is that in the process of realizing the character of Christ, one may “remove or master” each impediment to gaining that character (:10-11); and that process should be orderly – not haphazard or mysterious – to those wanting to overcome human (sinful) nature.

            Willard presents five chapters of introductory, foundation-building elements which examines mankind’s frailty in the human existence, and provides support for the development of spiritual formation; including why people often fall short of the ideal of Christ-like character.

An “Interlude” chapter reflects on the reality of seeking this transformation.  It is Willard’s perspective that our own effort falls short; we are in need of God’s grace.  He states that those who are “the greatest saints are not those who need less grace, but those who consume the most grace;” God’s grace sustains them (:93-94).

Willard then lays out through six chapters a process of transformation of: (1) Mind/ Thought; (2) Mind/Feeling; (3) Will; (4) Body; (5) Social Dimension; and (6) Soul.  These areas of one’s self are outlined earlier in chapter two as distinct areas in which we must allow the Spirit to work through for our transformation (:38). 

In the two concluding chapters Willard examines how this process of transformation interfaces with the world and within the local church.  In the world, a contrast of light and darkness presents a picture of the outcome of personal sanctification, and its effect upon us and the world we are in (:224).  Willard then presents God’s plan for spiritual formation within the congregation of the people of God with a focus on being rather than doing. 

This book makes me recall Richard J. Foster’s Celebration of Discipline.  While I read Foster’s book in 1978 during a period of discipleship, I find Willard’s book is timely to this era of my life.  Through this book I am able to more fully recognize my shortcomings and how I may have diverted from disciplines in my life, which were a critical and primary element of my new life in Christ.  I am not surprised that Foster provides an endorsement for this book.[iii]

Willard puts flesh on the teaching of sanctification in a way I need to reconsider within my life and leadership ministry, and grasp that the transforming work of the Spirit “. . . brings every element in (my) being, working from inside out, into harmony with the will of God . . .”[iv]  C.S. Lewis’ The Great Divorce also comes to mind, as the landscape on the way to the Kingdom feels unbearably unreachable until one repents through an act of the will.

---

[i] Dallas Willard, “My Journey To and Beyond Tenure in a Secular University” (Remarks given at the Faculty Forum Luncheon of the C.S. Lewis Foundation Summer Conference, University of San Diego, 21 June 2003), available at http://www.dwillard.org/biography/tenure.asp, Internet.

[ii] Ibid.

[iii] Richard Foster states, “No one has thought more carefully than Dallas Willard about the human personality and how it can be transformed into Christlikeness.” This endorsement is found on the back cover of the hardcover version of Renovation of the Heart.

[iv] A summary which quotes the author is found on the back cover of the hardcover version of Renovation of the Heart.

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

Stewardship as Mission

“As steward leaders we have a mandate to rule over and subdue this creation according to God’s vision for a redeemed world...” Dr. R. Scott Rodin, author of The Steward Leader: Transforming People, Organizations and Communities

What would happen if this type of stewardship actually took place – if the people of God recognized and appropriately acted on this mandate?  Do we truly believe that it is our responsibility to affect all of life – not just the hereafter?  Just how would having stewardship as our mission impact our message and action?  

I think the people of God need to recognize their purpose of being an extension of God’s mission (mission Dei), which the scriptures indicate restores all of creation.  Perhaps a renewed theology of stewardship in the Church can be developed through a practice of reflecting on the needs of the world and our duty to live out Christ to the world as stewards of all that He owns – for which we are responsible.  It is our role to serve the community in which we find ourselves – 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 with a view of our effectively serving this world through our charity:

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.”  Rather than reject wealth, 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.  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 will have a hand in advising public agencies in appropriately 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.

The Church needs to recognize its responsibility to offer the Kingdom life: reconciliation to God, to self, to society, and creation.  In order to provide the “full” gospel the people of God must become stewards, and models, 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.

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

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.

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)

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.

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.

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Part 6

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Part 6

~ © by Rev. Jim Lewis 2012

IMPLICATIONS FOR MINISTRY

Missions continues to be considered by many as outside the local church’s concern—and it is delegated to para-church or missionary organizations. When this is the mindset, the internal role of the church primarily becomes salvation, while the role of dispensing “God’s justice” is often separated from—and outside of—the life of the church. Newbigin states that, “The effect of this is that each is robbed of its character by its separation from the other.” (Newbigin 1995:10) The church’s voice, and its role in ministry, must be designed in such a way that salvation and justice are inseparable as the mission of the church through a life of hospitality as stewards.

Hospitality as a means of ministry and an act of mission to the world is often seen as one of many programs of the church used to attract people. However, we must take care not to carry out our charitable acts in order to change others—this reduces hospitality to a tool, which, as Pohl warns, “we distort it, and the people we “welcome” know quickly that they are being used.” (Pohl 1999:145) Pohl continues her rebuke of this misuse of hospitality, sharing Henri Nouwen’s suggestion that it “is characteristic of our times,” and that our service to others will cause, “. . . suspicion that there is no one who cares and offers love without conditions, and no place where one can be vulverable without being used.” (1) The “self-centered existance” of this type of so-called ministry will cause those being served to deepen their distrust of the church and of the ministry that is being directed to them. (Newbigin 1995:11)

Historically, the ministry model of Rescue Missions (emergency services to the homeless) has been to use acts of kindness—emergency food, shelter, and clothing—to draw people in . . . in order to preach the Gospel to them. The program at most Missions requires everyone to first attend an evangelistic chapel service; the homeless must have a chance to respond to the Gospel before receiving services. Sometimes the homeless do not know if a bed is available until the after these services are provided—often leaving them few options for other accommodations for the night. The service one receives tends to become the reward for attending the chapel service. I see this order of events as violating the trust of our guests.

At both Missions I have served, heeding the warning of Pohl and Nouwen, we reversed the order of events and provide all the physical needs before the chapel service. This change ensures that even if the recipient decides to leave before chapel, we have met their basic needs as a Good Samaritan. We feel that even the extension of hospitality itself (as if to Christ) is sharing the message of the Gospel, and we can allow the Holy Spirit to draw and minister as He sees fit.

I believe the focus of our service must come solely from a desire to live out Jesus in view of those we serve. If this is our model, the gift of charitable hospitality will not be directed simply as “social service,” but an extension of the giver’s own relationship with Christ; and in response to Nouwen’s warning, we will not “use” those we serve.

That model notwithstanding, it is my experience leading two Rescue Missions, that exercising hospitality without some expectation of responsibility on the part of the recipient can quickly become enabling; the ministry will, unfortunately, be reduced to mere “social service.” Often, we see our guests responding to the level of expectation we have for them; not in a manner that we force people to respond to our hospitality, but they recognize our underlining purpose is creating an environment of community in which they can feel safe and receive healing. Pohl provides a critical connection between hospitality provided in Christian communities and the response to it:

Hospitality . . . demonstrates that important healing takes place within community. Reclaiming hospitality is an attempt to bring back the relational dimension to social service, and to highlight concern for empowerment and partnership with those who need assistance.” (Pohl 1999:162)

As the church becomes that community, it will learn that stewardship of its hospitality is not merely a matter of distributing resources but the actual life-practice of the church and its members. We need to learn about being a steward before exercising stewardship; the attitude and lifestyle will become one.

(1) Henri Nouwen, Reaching Out: The Three Movements of the Spiritual Life (New York: Image Books, 1975), 26.

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Part 5

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Part 5

~ © by Rev. Jim Lewis 2012

BIBLICAL FOUNDATION FOR CHARITY

NEW TESTAMENT SUPPORT

The church age brings an increased intensity to be responsive to the need of others, as to Christ himself. Contributions to meet needs of those in the church was the expected norm. Montgomery states, “Collections for the poor saints is part of the gospel work itself (2009:73)

Being thoroughly versed in the Law and the Prophets, and aided by Christ’s example, the church responded more than was required of them; the apostle Paul reported that without being asked they pleaded for the opportunity to sacrificially serve their fellow believers in distress:

Now, friends, I want to report on the surprising and generous ways in which God is working in the churches in Macedonia province. Fierce troubles came down on the people of those churches, pushing them to the very limit. The trial exposed their true colors: They were incredibly happy, though desperately poor. The pressure triggered something totally unexpected: an outpouring of pure and generous gifts. I was there and saw it for myself. They gave offerings of whatever they could—far more than they could afford!—pleading for the privilege of helping out in the relief of poor Christians. (2 Cor 8:1-5 The Message)

In Stewards of the Kingdom, Dr. Scott Rodin comments that this is kingdom ethics in the most radical form: even as they experienced severe trial and extreme poverty, they responded with rich generosity; even pleading to be allowed the privilege of giving. These are marks of the kingdom of God at work through missional stewardship. (Rodin 2000:211)

To those who refuse to see the duty of stewardship giving, an ominous warning comes from Christ as he provides a glimpse of the final judgment and the parameters by which the world is judged:

Then he will turn to the goats, the ones on his left, and say, ‘Get out, worthless goats! You're good for nothing but the fires of hell. And why? Because, I was hungry and you gave me no meal, I was thirsty and you gave me no drink, I was homeless and you gave me no bed, I was shivering and you gave me no clothes, Sick and in prison, and you never visited.’ (Mat 25:41)

Although there for anyone who needs the impetus, the church by no means should rely on this passage as their motivation for giving; but if that is what is needed, so be it. An example of an appropriate missonal stewardship response to an observed need is a much overlooked passage, Luke 19:34; when questioned why his colt was being led away, the only motivation the owner needed were the words, “the Lord has need of it.” As in this text, our grip should be held as lightly as his when our most prized possessions are being requested for His use.

Here in the New Testament we are not just charged with being charitable, but instructed in our stewardship of our possessions as treasures. We are not to “lay them up” here on earth, but in heaven . . . this is indicative of in which kingdom our treasure is being stored. (Mat 6:19-21) This text also hints of rewards, as does Hebrews 11:6; correlated with faithfully following God’s direction in faith, we are to please Him rather than man (or ourselves by the accolades we receive through our giving)—versus “having our reward in full.” (Mat 6:16) Here, as in Matthew 19:28-29, rewards motivate one’s unselfish living. Although scripture definitely speaks openly and favorably of rewards, it does not relate that this is the best reason to serve Christ and others. While the awareness of the rewards of service cannot be minimized, the true rewards we should seek are eternal—which provide resources in the Kingdom of God, here and in the hereafter.

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Part 4

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - Part 4

~ © by Rev. Jim Lewis 2012

BIBLICAL FOUNDATION FOR Charity

Historic example, although extensive, is not sufficient on which to support a challenge for the people of God to rise up and meet the increasing need for services and ministry to the world’s homeless and needy. Thus, we turn to the Scriptures to solidify our cause.

OLD TESTAMENT SUPPORT

The poor have always figured prominently in God’s economy as a measure of His love and grace being proclaimed and distributed through the nation of Israel. It is obvious throughout Israel’s history that they were, as a people, to demonstrate special care for others—inside and outside the nation. These charges are scattered throughout the Old Testament and are detailed in the Law and through the Prophets, especially when addressing failure on the part of the nation. There is ample detail for the stewardship that was to be exercised; Both Leviticus 25 and Deuteronomy 15 include directives for the nation to be stewards of the land and resources, allowing a present and future prosperity for their benefit and that of the poor . . .

. . . you are to sustain him as a stranger or sojourner, that he may live with you . . . there will be no poor among you . . . For the poor will never cease to be in the land; therefore I command you: You shall freely open your hand to your brother, to your needy and poor . . .”

Knowing these divine directives, Job even used his philanthropy as a defense to his accusers:

No, from childhood I have cared for orphans like a father, and all my life I have cared for widows. Whenever I saw the homeless without clothes and the needy with nothing to wear, did they not praise me for providing wool clothing to keep them warm? (Job 31:18-20 NLT)

Helen Montgomery, in The Bible and Missions, examines the social passion that is addressed by the prophets: “[they] thundered for the poor in messages that are today’s tracts for the times.” (Montgomery 2009:20) Many texts speak of the severe discipline of God for certain heinous sin, but the evidence is clear that it included those who failed to extend their hand to those in need:

“As I live,” declares the Lord GOD, “Sodom, your sister and her daughters have not done as you and your daughters have done. “Behold, this was the guilt of your sister Sodom: she and her daughters had arrogance, abundant food and careless ease, but she did not help the poor and needy.” (Ez 16:48-49)

Isaiah also levels a charge against those who fasted in Israel due to their failure in this regard:

“[This is] the fast which I chose . . . divide your bread with the hungry, and bring the homeless poor into the house; when you see the naked, to cover him . . . then you will call, and the Lord will answer . . .” (Is 58:7)

This message of outreach to the poor is also found throughout the book of Amos, the eighth-century prophet, who preached to the ruling elite of Samaria a message of judgment because of their social injustice, charging “the oppression of the poor in Israel as crimes of violence as if at war.” (Okoye 2006:74, 86) Failure to respond to the needy in our midst brings a heavy charge of robbery from God against those who ignore giving through tithes and contributions. (Mal 3:7-12)

Moreover, the same message continues into the church age.

Is salvation our sole focus?

Given Rescue Mission ministry and services are rooted in biblical foundations, what can we change? I believe rather than directing our attention solely on salvation outcomes, the focus of our service must become more relational and come from a desire to live out Jesus in view of those we serve. If we enact a relational model, our gift of hospitality will not be directed simply as social service, but an extension of our own relationship with Christ, and thus we will empower those whom we serve ― not treat them as clients or recipients (2003, 108).

One of my staff stated it succinctly, "Are we reflecting the love of God when we make someone an object of our charity?"

From my 2011 paper: MD524-Advocacy for Social Justice: Reclaiming Missional Service with a View of Rescue Missions

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

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - PART 3

CHRISTIAN CHARITY: A Call for a Return to Missional Stewardship - PART 3

~ © by Rev. Jim Lewis 2012

MISSIONAL STEWARDSHIP THROUGH CHARITY

—Mission and CHARITY in society

Mission was understood to be the “verbal proclamation” of an eternity to come; the related social, political implications were not seen as critical to that message, but secondary. (Bosch 2004:124) In recent decades there has been a growing recognition of mission and charitable efforts as being God’s mission, not ours. Karl Barth (who presented mission as the activity of God) and Karl Hartenstein (who conceptualized missio Dei) broke from Enlightenment theology with this new paradigm of mission. Various mission conferences later presented this terminology and the focus of mission became the work of God rather than the work of man; mission became defined as an activity of God. Both men were desirous to confine mission to God, thus preventing it from “being secularized and horizontalized.” (Okoye 2006:18) Consequently, missions, as an activity of the church, became defined as the “participation” in the sending of God. Okoye further states:

If the church’s mission merely participates in and serves God’s mission, which enfolds all people and all dimensions of existence, then it cannot be limited to church-centered goals like planting churches and saving souls. It must equally be as directed toward the full well-being of humanity and the cosmos as the missio Dei itself. (Okoye 2006:18)

This new understanding led to the development of missional community development.

History is replete with stories of missionaries whose sole purpose was to preach the gospel. In The Open Secret, Lesslie Newbigin discusses missionaries whose goal is “to be pure evangelists uninvolved in all the business of “social service.” However, the common sense of the gospel message defies such limited view. (Newbigin 1995:91) The obvious societal, health, and educational needs of those being reached with the gospel spawned countless service organizations across the globe. In response to these efforts there was much discussion in the church questioning the validity of these activities as being intregal to missions. These activities were defended in missions conferences, such as the Lindsey Commission Report of 1931, which focused on educational minsitry in India. (Newbigin 1995:92)

Colonialism in what was termed “undeveloped” nations fueled much of the perceptions of ministry and public services to nationals under the authority of the ruling government and related missionary efforts. These efforts, usually involving hospitals and schools, were continued in the same fashion long after the reduction of colonialism through so-called “technical assistance” and “development.” (Newbigin 1995:93) This would continue until the growth of “self liberation” through “conscientization” was develped by Brazilian educator Paulo Freire, who believed “all education is either for domination or liberation.” (Newbigin 1995:94) As colonialism declined, so did the foreign economic support for this assistance to nationals. Similarly, while our overseas missions were currently promoting the “three-self” church model, home missions did not address how to make their own poor self-supporting. In both mission environments, this methodology of promoting self-support created an enablement of the status quo and the lack of supportive services. Additionally, the focus on services that lacked an overt spiritual dimension led many evangelicals to withdraw their involvement and financial support. There was an obvious need to address both vertical and horizontal dimensions in missions and in overall Christian charity.

What Lesslie Newbigin had proposed as “distinguishing the missionary dimension of the church from her missionary intention” was later picked up by the 1984 Pontifical Council which expanded the mission of the church to include “. . . commitment to social development and human liberation . . .” (Okoye 2006:20-21) However, it is important to note that the growing swing in missions solely toward a social component of an increasingly materialistic gospel had its opposition. Visser ’t Hooft, speaking to the Uppsala Assembly, decried either extreme:

A Christianity which has lost its vertical dimension has lost its salt and is not only insipid in itself, but useless to the world. But a Christian which would use the vertical preoccupation as a means to escape its responsibility for and in the common life of man is in denial of the incarnation.” (Bosch 2005:408)

Combined with the growing centralistic philosophy in missions and in the church of general welfare and charity, the modern church is left to sort out this dichotomy through developing a holistic Biblical model of mission and charity that has its source in missio Dei.