We Can Live At Peace With Each Other

I am honored to be serving on staff of Pacific Justice Institute who defends religious freedom, parental rights and other civil liberties without charge.

In this post-Christian world we are being pressured (in some cases, forced) to set aside strongly held biblical morals which have guided life and livelihoods for generations – nay, for ages. We are expected, not just acquiesce to, but fully accept whatever new cultural dictum is put forth. Even to the point of losing our own personal liberties and possessions to judgments from an amoral court system.

If truth be known, standing on one's faith in living out a biblical lifestyle does not always equate to intolerance or hate of another's life choices – as many charge us as doing. Most people of faith I know desire to accept others and learn to make reasonable accommodation for other's beliefs – as this 72-year old Washington businesswoman sought to do for her longtime LGBT customer. One must only listen to her appeal to know her heart when faced with the choice of accepting a light judgement:

"Your offer reveals that you don’t really understand me or what this conflict is all about. It’s about freedom, not money. I certainly don’t relish the idea of losing my business, my home, and everything else that your lawsuit threatens to take from my family, but my freedom to honor God in doing what I do best is more important. Washington’s constitution guarantees us “freedom of conscience in all matters of religious sentiment.” I cannot sell that precious freedom. You are asking me to walk in the way of a well-known betrayer, one who sold something of infinite worth for 30 pieces of silver. That is something I will not do.

I pray that you reconsider your position. I kindly served Rob for nearly a decade and would gladly continue to do so. I truly want the best for my friend. I’ve also employed and served many members of the LGBT community, and I will continue to do so regardless of what happens with this case. You chose to attack my faith and pursue this not simply as a matter of law, but to threaten my very means of working, eating, and having a home. If you are serious about clarifying the law, then I urge you to drop your claims against my home, business, and other assets and pursue the legal claims through the appeal process."

Her plea reminds me of the scripture verse in Romans 12:18 which admonishes: "If it is at all possible, as much as it depends on you, live at peace with everyone."

Perhaps if we were slow to assume the worse in each other, and took the time to hear each other out before forming baseless opinions or judgments, we would be able to live out that scriptural directive of living at peace with ourselves and each other.

Read the full article here:

Shame on the Silent Christian Leaders Who Refuse to Stand Against Tyranny

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:

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.

Rights of the Individual vs Community

In light of recent conversations related to various rights being questioned as being in the community's best interest, I will make a brief comment on the veracity of the individual over the community. Dietrich Bonhoeffer brings critical thinking forward for us today. Claiming one's rights is counter to the self-renunciation we find in the Sermon on the Mount (Discipleship) . . . but we are to fight for the rights of others (Ethics), which – rather than renunciation – is a form of transforming initiative. I think that's what America's founders had in mind with the Bill of Rights as they set forth protection from an oppressive government – in order to provide for free personal and corporate (community) responsibility. That individuals would act with respect toward the benefit of community was part of their ethic . . . an ethic which has been tempered in our post-modernism. (I will preemptively add here related to the slavery issue: some Founders were proactive for the inclusion of extending rights to all, while others surmised that it would cease of its own accord given time and economics). The question remains for us: how to balance the rights of the individual and community. Bonhoeffer’s writings may provide some clues. From “Life Together” to “Letters and Papers from Prison” we glimpse the possibilities of community.

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.

Rescued from a Cornfield, Restored into Service

I’d like to tell you a story of an airplane . . . (from 1990)

The DC3 is an exceptional aircraft that just won't die! Modern technology hasn't improved on it in decades. It's one of the safest large twin engine airplanes. It has the ability to continue to climb out of a normal takeoff after rotation even if it loses an engine.

The Chief Tariri is no exception. After serving for years in the jungle of South America, it was brought up to the JAARS Center in Waxhaw, NC (where we were going through training) to be completely refurbished. Careful hands worked it over nose to tail – wingtip to wingtip – extended wings; beefed up cargo capacity; new radios . . . boy it looked sharp! Gleaming aluminum in the North Carolina sun with two blue stripes down the fuselage – just sitting on the ramp it looked proud!

All this work was to ready it for a critically needed new assignment in East Africa – in a cooperative effort with Africa Inland Mission.

As the Chief waited for final FAA clearance it was participating in "missions at the airport" events, along with other JAARS aircraft.

As this pristine missionary bird sat on a grass strip in Kidron, Ohio, 27 people buckled up for a ride. After taxiing out to the end of the strip, its twin 14 piston radial engines thundered as the Chief rolled down the soft grass runway. Seconds later, the Chief was plowing through acres of corn waiting to be harvested. Except for one of the pilots who got some cuts, miraculously, all aboard escaped without injury.

The experienced crew had done their best to recover from an engine failure, just after rotation – from a soft, grass airstrip. The line of trees at the end of the runway had kept them from a complete recovery, but they were able to just barely clear the trees and land in the neighboring cornfield. There was corn everywhere, and there the Chief lay, with what appeared as crippling damage. Africa, it seemed, was not to be.

Just before this incident, Leslie and I were just finishing our Intercultural Communications Course and looking forward to our membership status and an assignment with Wycliffe Bible Translators. At the culmination of a 14 year dream, almost two years of intensive training was nearing completion. We joyously told our supporters to expect news of our assignment approval in our next newsletter. Like the DC3, we were ready to take-off for Papua New Guinea.

Our newsletter was written, partnership development plans made, and the children were excited. We roared over the trees and right into the cornfield. We were completely blindsided. Two men were telling us we would never make it in Wycliffe without counseling. Somewhere in the files from our initial Quest orientation course were questions no one had since talked to us about, but fueled concern of the membership office. We were grounded.

We recognized that we had been dealing with a spiritual battle for some time. We met with our course director who was as shocked as we were. He laid hands on us and prayed for us and we felt a complete lifting of the darkness that we had been feeling for months. We got back on track. Finishing our job orientation was a real struggle, as others were given assignments, but we were ministered to by the Personnel and Radio Department directors. They could hardly believe we just didn't pack up the kids in our van and go home. But we changed our plans and went on.

We took a month and a half long partnership development trip throughout the northeast and midwest. We then spent two weeks at a spiritual retreat center in the Appalachia Mountains with a counselor. After a lot of being evaluated, introspection, counseling and prayer, our counselor brought us together to discuss his evaluation. "It's my professional opinion that you are God's people trying to do God's work and Satan is doing his utmost to keep you from going on. You two must have quite a ministry ahead of you." He then recommended that we immediately be given our Member-In-Training status along with our assignment.

You see, a whole group of people went out to that cornfield to help bring the crippled DC3 out and into the repair process. The Chief Tariri is again sitting proudly – on a ramp in East Africa. Loving hands came to its rescue to return it to working condition and to ministry.

We too, had loving hands help us out of our "cornfield" and pray for, and encourage us on to our field of ministry.

The Apostle Paul tells us in 2 Corinthians 4:8-9 "We are afflicted in every way, but not crushed; perplexed, but not despairing; persecuted, but not forsaken; struck down, but not destroyed."

Newspaper Sweeps Homeless to the “Gutter”?

It’s been 106 days since January 1 of this year and there have been but three articles in the PT addressing our local homeless population. Not counting a story on my departure from LBRM and a fundraiser for homeless dogs, the only stories these pages have covered are of someone from San Pedro catching a bus to the winter shelter, the homeless count, and the recent arson attack by a homeless man. 

Where was the story of the impending loss of 150 winter shelter beds on March 1st – which was 15 days earlier than normal, and the subsequent forecasts of rain causing concern for opening the rainy day shelter by the homeless coalition?  What of the annual story of the real or perceived pre-Grand Prix homeless sweeps, or the massive cleanup along the river we have seen going on this past month?

Has the redesign of the Press Telegram swept any significant coverage of homeless issues into the ‘gutter’ (white space at the fold) as the pages are too ‘tight’ (crowded with ads)?  Where are the voices of our local activists from the Coalition?  Where is Occupy LB – taking control of council chambers, demanding action?  Has the print consciousness of our city been so overcome by bike lanes, pocket parks, and misprinted street lamp banners to address the ongoing issues of our discarded humanity?  

Who will be the voice of those on the street . . . or are we waiting for the potholes to swallow them into obscurity?

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

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. 

KLP: Newtown’s Child, Bethlehem’s Child (Guest Post)

Good friend, and sometimes mentor, Dr. R. Scott Rodin of Kingdom Life Publishing addresses so eloquently the question of the tragic loss of innocent life in Newtown, CT. I share it here with the hope and promise that Christ brings:  http://wp.kingdomlifepublishing.com/newtowns-child-bethlehems-child/

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)

Lewis Finds Call at Mission (Sept 19, 2007 article)

Lewis finds call at Mission (from 5 years ago)
Press-Telegram  |  September 19, 2007 | Greg Mellen

LONG BEACH - When the Long Beach Rescue Mission celebrates its anniversary at a banquet Thursday, it will look back over 35 years of providing help to the city's homeless and destitute.

But there will be another anniversary of note. Jim Lewis will be wrapping up a jam-packed first year at the Long Beach Mission as president and CEO. Lewis admits that when he first agreed to come to Long Beach, after a successful run at the Coachella Valley Rescue Mission, he had his doubts and only agreed to work as a consultant. But Lewis says, "Once I was here, it was a done deal."

It took little time, Lewis says, for him to change his mind. "It was a very spiritual moment for me to understand I was needed here," Lewis says. "Working with the homeless is very difficult. You better know you're being called to it. I needed to know. It was a very personal and spiritual moment. It's not a job, it's a ministry."

Certainly Lewis doesn't have to look far to see the need. Through the heavy grating on his office window at 1335 Pacific Ave. and past the empty lot across the street, Lewis has a prime view of the notorious 14th Street Park and the group of homeless who congregate at its eastern end.

Once Lewis decided to take the plunge, it was head first. Consider: In just a year Lewis has spent $500,000 improving the facilities, including [termite] tenting the main building. Two days before the anniversary dinner, Lewis was meeting with contractors to discuss an impressive facade improvement plan for the main shelter and its satellite buildings. To make way for added programs, the Rescue Mission bought a new building for administrative offices. The staff has more than doubled, from 12 to 25 members.

The mission has added case management with most of its 160 shelter beds, meaning the homeless are guided to social services and helped through steps that can help them leave homelessness. This means they may stay longer, but hopefully will have a better chance of escaping the cycle of homelessness. "We try to create an exit strategy," Lewis said.

The shelter now serves more than 400 meals a day, up from about 250 a year ago. Oh, yeah, and he also agreed to run the winter emergency homeless shelter when no one else in town wanted anything to do with it. And he was able to make it through the winter without complaints from law enforcement or the community.

More important than those accomplishments, Lewis says has been connecting with the community. Or, rather, reconnecting. "He is a flash of lightning," says Maria Giesey, who heads up the rainy day winter shelter for the homeless. "He's gotten to know everyone in town."

Lewis says it's not just enough to provide services; the Rescue Mission has to respect the people in the greater community. To that end, Lewis banned the homeless from loitering around the building and expected them to be respectful of the residents. "I told (the homeless) if they want help, I need help from them," Lewis said. To allay local fears, Lewis also requires the homeless to arrive by van from the city's Multiservice Center for lunches and sign up for services.

He does not allow the homeless who congregate at 14th Street Park and refuse help to come to the mission. "We cannot survive next to a park or a middle school and not mitigate those issues," Lewis says. "If we don't mitigate those issues we are not a responsible neighbor." And yet, despite the restrictions, business continues to grow at the Rescue Mission.

"When he came things were in disarray," Giesey says. "People would say 'I'd rather freeze than go in there.' They didn't want to have to be saved for a cup of coffee." While religion remains central to the Rescue Mission, Lewis said his "guests" are not required to pray or attend chapel services. "We have to make this an attractive place to attend," Lewis says. (clarification: while chapel is voluntary, few choose not to attend. 90% of those surveyed annually prefer our faith-focused services)

In the coming months and years, among Lewis' visions is the ability to provide health clinic services, create transitional and affordable housing and better provide for the growing population of homeless women with children. To Lewis it's all about growth and evolution. "(Thirty-five years ago) we were known as soup kitchens," Lewis says. "The spectrum of services are different from 35 years ago and they'll be different 30 years from now. We need to change to best meet the needs of the homeless."

Greg Mellen Copyright Press-Telegram

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.

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.