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?

Melting Your Clouds

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

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

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

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

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

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

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

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

Heart-Response vs. Heart-Change

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

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

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

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

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

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

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

Read more: Bread for Life (John 6)

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.

Noble Development vs. Toxic Charity

Food coops that donate to needy individuals who are not personally involved in the process can deter from the long-term goal of self-sustaining development. To be more effectively developmental charitable coops should invite underprivileged families to come and be involved in the process from scratch . . . Thereby cultivating their pride as well as their sustenance. They could then sell or trade the excess in a farmers market to buy other needed food items -- or donate to a shelter that provides for emergency shelter and meals. To do so for people beyond their emergency need unfortunately turns the noble effort into "Toxic Charity".

http://fcsministries.org/books/toxic-charity/

"Churches and charities have fallen into the bad habit of creating programs to help the poor when in reality the only people they are helping are themselves, creating a toxic charity that needs to be reexamined and fixed. In this groundbreaking book, Lupton shows how good-intentioned people are actually hurting the very people they’re trying to help. The poor end up feeling judged, looked down upon, only worthy of charity and handouts that end up making them more dependent instead of learning skills to help themselves. Churches and charitable organizations, though good-intentioned, have missed the mark when it comes to serving the poor, creating a toxic form of charity. Lupton says that a better system would be to treat the poor as business partners, empowering them to start businesses, build houses, plan communities, etc. He offers specific organizations as examples of this healthier model of charity and gives practical ideas for how to get involved in service projects that truly help. Together, we can serve our world in a way that actually effects life-altering change."

Reclaiming Missional Service with a View of Rescue Missions - Final

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

Reclaiming Missional Service with a View of Rescue Missions - Final & Works Cited
~ © by Rev. Jim Lewis

Incarnational Effort

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 the community through assimilating culture and context takes time and effort, which is necessary in order to build a missional bridge of any permanence. 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 (2009).

In keeping with our Core Purposes, a new effort of Long Beach Rescue Mission will include communicating more fully the needs around us, the missional responsibilities of our local congregations, and the available programs in which they may participate. A corresponding effort will be made with other service providers, assisting in the reduction of duplication of services and identification of the appropriate methodologies of program outreach. Christians must begin to see that the return on their investments will be realized eternally as well in the present, as they see the changed lives of men, women, and children that are impacted by their stewardship – and the grave loss from not investing in the effort (2002, 295).

Missional Implications

The result of this study will lead me to facilitate our Senior Leadership’s examination of our guiding documents and establish whether or not LBRM is indeed contributing fully as part of the Christian Church in an effort to share the love and grace of Christ through its ministry. As I believe that we are not alone in the community—of the city and of our faith—I feel that this evaluation needs to be two-fold. We draw both church and community to us as a resource for, and preparation to mission . . . and we reach out into the community to serve homeless men, women, and children. This is a picture of incarnational ministry as we provide both justice and salvation – intertwined in a manner that they cannot be separated; one is dependent on the other. As several authors through my work at Fuller have spoken about the interaction of faith and social justice, I continue to struggle with aspects of each—faith and justice—and how they work together and/or balance each other.

There are distinct implications for my ministry, as my staff and I spend much time considering how our services and programs fit in the context of our current culture. The manner in which we communicate and present ourselves as the church to our clients, and to the churches for which we provide resources, is critical to our mission and success. Our ministry to homeless people and those in need are, to us, the community to which God has directed us to serve. How we perform these services in the context of the wider community indicates to that community who and what the Church is. This work has made me consider more deeply the sociological, historical, and political conditions in which the Church—and our ministry—must be the visible expression of God to the world.
 
REFERENCES CITED
Bosch, David J. 2005. Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll: Orbis.

Drane, John. 2008. After McDonaldization: Mission, Ministry, and Christian Discipleship in an Age of Uncertainty. Grand Rapids: Baker.

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

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

Kleist, Patti. 1998. "Saving Grace: A History of Long Beach Rescue Mission". College Paper, Rescue College, Kansas City: AGRM.

Lewis, James K. 2009. "Christian Charity: A Call for a Return to Missional Stewardship." Course Final, Fuller Theological Seminary, Pasadena.

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

Lupton, Robert. 2007. Compassion, Justice and the Christian Life: Rethinking Ministry to the Poor. Ventura: Regal.

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

Paul, William E. 1946. The Romance of Rescue. Minneapolis: Osterhus.

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

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.

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

Appendix A
Invisible Neighbors

Plan: Develop relationships with local churches to facilitate their hosting a six-week Sunday School lesson utilizing this curriculum

Purpose: To initiate discussion on the Church’s role in hospitality, and provide resources for them to reach-out into their local area and the urban center

SESSION 1: Who is my neighbor?
“Hey, we’re neighbors!” An unusual encounter with a homeless man that changes everything A culture of “cocoons” and “clans” The impact the loss of social capital now has on our every-day lives The Samaritan saga A fresh, in-depth look at one of Jesus’ often-repeated parables

SESSION 2: Nations of neighbors in need
Concerning statistics Facts and figures regarding our most heart-wrenching social issues “This is my story” Getting acquainted with two very typical invisible neighbors The next ten years What the days ahead might hold if things continue as they are

SESSION 3: The question of responsibility
The government’s burden? The very complicated role of government in caring for the poor The church’s responsibility? Why the church of Jesus Christ is not as involved as it should be Under the Overpass Two transients tell of their experiences with Christians on the streets

SESSION 4: Love your neighbor as yourself
A biblical perspective on the poor What scripture says about the poor and the obligation of believers Jesus and the Year of Jubilee How the Son of God brings back to life a forgotten Jewish custom The Matthew 25 upshot The meaning and ramifications of a popular passage on kindness

SESSION 5: Embracing radical hospitality
The New Testament model What biblical hospitality really means and how one patriarch lived it Community, then houses The right priority for addressing homelessness from a faith perspective Christ, then programs Why the Gospel needs to come before enrollment in social programs

SESSION 6: Missions to the rescue
A perfect place to start What rescue missions have stood for and what they continue to do Your invitation for involvement Ways you can serve a rescue mission and what it will do for you Don’t forget the words A final word on communicating the life changing truth of Jesus

Ashmen, John. 2011. Invisible Neighbors: If You Don't See Them, You Aren't Looking. San Clemente: Cross Section. http://www.agrm.org/agrm/Invisible_Neighbors.asp

Reclaiming Missional Service with a View of Rescue Missions - Part 6

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

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

CONCLUSIONS

What we need now is the people of God recognizing that being a provider of charity is an extension of God’s mission (missio Dei) and not merely a duty we must perform. The Church must be challenged that being fully engaged in service will require a knowledge of its purpose, direction, and task; all that remains will be for everyone to be on the same kingdom script (2008, 107).

New Missional Challenges
What will that role look like going forward as we consider Gospel and service? This tension requires examination of methodologies that allow us to extend the Gospel to those we seek to help. In Compassion, Justice and the Christian Life, Robert Lupton challenges the church and organizations such as Rescue Missions to rethink their efforts in ministering to the poor. Implementation of new strategies will require cultural and philosophical change in the church and the community. Public acceptance of Rescue Missions as critical elements of a community’s continuum of care is no longer a given. The spiritual change that Missions focus on as their core purpose is not in alignment with the culture. The authority of a Mission’s programs may lack foundation, as homeless are inclined to services without a reciprocal response – or any personal responsibility at all. Some communities are now investigating, and investing in, “Housing First” initiatives that provide housing prior to any responsible action of the part of the homeless person.

Without addressing critical life issues, the homeless person just changes his or her location – they remain a homeless person in a house. What Lupton cautions, is that some of these services—and often much of what the church and government does—remove pride and initiative from the individual, resulting in not seeing himself or herself as valuable in the eyes of God.

What Lupton offers is the holistic redevelopment of the individual and the community. What is needed are “reciprocal and interdependent services” that protect personal pride and assist in returning initiative to the individual (2007, 52). What results is the development of the person, and the community in which these services are offered. An overall examination of how the local church can effect change in their urban centers through a focused reintroduction of its own relational and attractional community may be the answer; missional churches need to minister to their urban centers. Rescue Missions, who are already there, may become a critical element of that equation. Lupton challenges the church and community to develop community renewal with a view of justice (2007, 116).

However, only if this effort is seen as an incarnational mission that involves the church’s “real and abiding presence” in the community will this experience bear 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.” Incarnational reentry into urban centers will not only help others in the community, but inspire the church member and stretch them outside their traditional sphere of influence (2002, 27). We should investigate this incarnational model to see if its sufficiency will match the changes in culture and polity we face in the new millennium.

Reclaiming Missional Service with a View of Rescue Missions - Part 5

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

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

Examination of Change

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” (2003b, 108). One of my staff stated it succinctly, “Are we reflecting the love of God when we make someone an object of our charity?”

Making this connection between our hospitality and creating a relational community is critical, as it is my experience leading two Rescue Missions, that exercising non-reciprocal 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 of forcing 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 emotional and spiritual healing (2007, 52). Christine Pohl offers 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” (1999a, 162).

As Long Beach Rescue Mission becomes that community, we will learn that stewardship of our hospitality is not merely a matter of distributing resources but an actual life-practice of the people of God. This stewardship needs to become the model in our local churches as well.

How I Feel About the Occupy Movement with a View of the Homeless

I have been trying to figure out how I feel about the Occupy Movement. It is difficult to find out what they are really about, given the hype and coverage that is out there. Try Google-ing “What does OWS want?” and one will find myriad results:

The results include the satirical and engage in slapstick humor (warning: language)

More seriously, an early report from ABC gives a visual walk-through of an OWS encampment “headquarters.”

A Declaration issued Sept 29th focuses exclusively upon corporations (which they see supported by Wall Street). NYCGA

Of note to me is their charge that corporations are holding students hostage through student loan debt, for which they voluntarily applied (rather than earning and paying for their degree over time as I did), as well as declaring that higher education – sans student loans, and perhaps tuition itself – is a human right.

What brought the somewhat generic mindset of this group home to me, within my sphere of influence, was a voicemail left by a self-proclaimed “leader” of the Occupy Long Beach group camping out in the same space as the chronic homeless in Lincoln Park. He wanted me as a service provider and leader to join them in seeking to make Long Beach more “homeless friendly.” I found this invitation rather arrogant and ill-informed, as all those who he was contacting have been actively addressing homeless issues for some time. His Johnny-come-lately invitation was an affront to all the efforts many have been putting into this issue . . . and to think he believes he can waltz in and experience an instant solidarity with the plight of those with whom he has been camping out for a few days . . . has he been smoking our infamous medipot?

This presents an interesting dichotomy, as some OWS camps are ironically having problems with sharing their food with the "professional homeless" who are "mooching" as reported by the Huffington Post: HUFF and New York Post: NYPOST

While another blog discusses the issues related to living on the street OWSers are learning by the seat-of-their-pants (and expecting it to be provided for them?): REALITY

I informed him that making that lifestyle friendlier will not necessarily help in ending their plight, but serve to enable it – thus harming rather than helping the individual and community. In my return voicemail I explained the efforts of many in the homeless issues and invited him to join with us through the Homeless Coalition, Kingdom Causes, the Rescue Mission and other agencies, in providing realistic paths out of the parks, and off the streets. That making the parks more inviting and comfortable for homeless persons is not the answer – as that only enables people to remain in that state.

My opinion may change as I hear more – and see some responsible effort on their part; but as I have perused the disconnected rhetoric being reported as the causes célèbres of the Occupy movements across the country, I doubt seriously if many of these demonstrators have any foundational – or even formative – ideology or realistic and practical answers to the reality of even just one demographic they may feel a solidarity with . . . the homeless – as they occupy the same ground of our urban centers. Perhaps a few weeks on the streets will help them realize how well they actually have it in this country of unlimited dreams and opportunity.

Reclaiming Missional Service with a View of Rescue Missions - Part 4

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

Reclaiming Missional Service with a View of Rescue Missions ~ Part 4
~ © by Rev. Jim Lewis

A Brief History of Long Beach Rescue Mission

As with many Rescue Missions, the Long Beach Rescue Mission (LBRM) was the result of Christian and civic leaders seeing a need in their community. As founder Wayne Teurele became increasingly involved with churches and officials in the city of Long Beach in the early 1970s, he saw a need to serve a growing homeless population in Long Beach. Teurele formed a group of local Christian businessmen as a Board of Directors, located a suitable building for a shelter, and soon asked the blessing of God and city officials for success. Due to the evident need at the time, city officials were disposed to assist the Mission start-up. In a growing metropolitan city of over 347,000 there existed few services for those on the streets. A free clinic supported 11 beds and the local Salvation Army 70, but they did not house transients. Law enforcement placed inebriated transients overnight in the drunk tank, and in the morning fed them and “encouraged” them to leave town. George Logan of the United Way Community Planning Council said that they “needed a mission . . . it was long overdue.” Chief of Police Mooney said he “would like to see a mission . . . a conservative figure of need was 50 beds a night.” Judy Kennedy of the Department of Public Health, Long Beach Alcoholic Rehabilitation Center stated, “We endorse this plan without reservation.” Many community leaders joined the effort, assisting in the acquisition and modification of the facility (Kleist 1998).

In his speeches to religious groups, Teurele explained his vision in simple terms: “We think of this as an extension of the church where the church cannot function.” On August 7, 1972, LBRM opened its doors for service. In the Mission’s inaugural newsletter, Teurele declared the Mission to be “unlike the usual men’s mission . . . we are a neighborhood mission.” To this end they not only provided food, showers, clothing, counseling, and Bible study to transients, they also held a Good News Club for the neighborhood children, staged Mothers’ Meetings for Bible teaching and support, gave out free clothing twice a month, held holiday dinners, and even began visitation at the local jail – meeting many community concerns.

LBRM followed a similar model for most Missions of that day: that of starting as a soup kitchen, known for providing “Three Hots and a Cot,” or “Soup, Soap and Salvation.” Overnight services are then expanded to include long-term rehabilitation programs that involve Christian discipleship. This model tended to lack connection to public social service programs that focus on “case management” – which connects people to resources and a path to re-entry into society. Many Missions have picked up on this need, and have become part of the overall public social service continuum of care. However, similar to public programs, there is often a general lack of reciprocal and interdependent services.

In the late 1980s, culture and public opinion began to turn against LBRM and there arose a growing intolerance of the “undeserving poor.” This was especially true in the city of Long Beach where millions of dollars were being spent redeveloping the downtown area after the departure of the Navy. City and community leaders grew weary of panhandlers hurting downtown business; some felt that the Mission’s very existence hurt their commercial success. In 1986 the city passed anti-camping laws, cracking down on transients and living in cars. Partnering with the Downtown Business Association, in 1987 Mayor Ernie Kell formed the Mayor’s Task Force on the Homeless, which led an educational effort on dealing with homeless panhandlers, providing cards listing local shelters and services where they could receive help.

Twenty years from the Mission’s inception, a backlash in the homeless community resulted from these crackdowns. In 1992 protesters picketed the Mission, citing “inhumane treatment of the poor.” Sign-carrying members of the Homeless Organizing Committee bemoaned the Missions “arbitrary criteria” such as a nightly curfew and required chapel attendance (1998).

Arriving in Long Beach in 2006, I found a Mission at odds with the community culture. An adjacent city park was being invaded daily by the homeless and drug traffickers; public perception of Mission practices led to its declining reputation. Meeting with local activists provided examples of a negative community relationship. How could this Mission be successful without being part of its community? Although fully engaged in meeting daily needs, the staff was demoralized . . . but a glimmer of hope had begun to turn things around. A quickly organized community outreach event held on Mission property was open to the public – to which local law enforcement and the community were invited. Program staff was directed to amend several critical elements of Mission programs that were having a negative effect on our immediate neighborhood. We would put into place new schedules and policies that would aggressively mitigate negative issues that our presence was having; we would attempt to “own” our neighborhood alongside of our neighbors, rather than exist in conflict with them. Collaborative activities started building stronger relationships and allowed other agencies an inside view of the Mission’s programs.

Without going into detail of these actions, the Mission once again enjoys a positive reputation in the community, but at some risk of acceptance of the more conservative church community. By placing chapel attendance at the end of the schedule rather than at the outset of the evening services, some feel we are sacrificing the Gospel – when in fact it is enhanced. There is perhaps a misplaced fear that we may become similar to a liberal social service agency. Although structured program elements are enforced, the number of participations has more than quadrupled. More than fifty men and women are in our one-year residential rehabilitation program; however, reducing the number of overnight beds is a result. We also added a graduate Bridge program, which assists in the successful reentry of clients into the community. These services are now seen by our public-sector peers as critical to the continuum of care.

Ill-Advised Charity: It’s About Perspective

In "Toxic Charity" Robert Lupton lists the progression of ill-advised charity (pg 130):

• Give once and you elicit appreciation;
• Give twice and you create anticipation;
• Give three times and you create expectation;
• Give four times and it becomes entitlement;
• Give five times and you establish dependency.

Make sure your giving is reciprocal by nature and purposefully creates inter-dependency. It may not make you feel good in the moment, but will provide others with a life-time of accomplishment. It will be more difficult, but will yield positive and lasting results.

Reclaiming Missional Service with a View of Rescue Missions - Part 2

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

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

Historical Christian Service

Following the pattern of Old Testament directives to Israel with regard to hospitality toward strangers, examples of New Testament charity focused primarily upon hospitality within the church, such as the Apostle Paul directing the believers to “welcome one another” as was modeled by Christ (Romans 15: 7). On the surface, it would seem there is little scriptural evidence of direction to the church toward charitable outreach to the world beyond the Great Commission and making disciples – which may have been the lack of impetus for outreach beyond basic evangelism. However, throughout history, the people of God have involved themselves in numerous forms of charity and hospitality toward others.

In the majority of New Testament texts, hospitality refers to serving other believers in need of assistance. In some texts it is not clear if there is a distinguishing between serving believers and those in the community, although it seems clear that a believer’s responsibility was outward as well (Gal 6: 10; 1 Thes 3: 12). Literature of the fourth century speaks of Christians establishing hospitals for strangers, poor, and widows. In her book Making Room: Recovering Hospitality as a Christian Tradition, Christine Pohl quotes the Emperor Julian (A.D. 362), who provides historical evidence of an external ministry of Christian charity, and who 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.” (1999a, 44).

Change came 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 and specialized as “social service.” What had been considered personal hospitality in the early church 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 them to make a place for the needy in their homes to serve “the maimed, the beggars, and the homeless” (1999a, 45).

Reformation brought a rebirth of charity and hospitality, as it once again began to be seen as a response to a moral or ethical “duty” to share with those less fortunate. Pohl quotes John Calvin commenting upon what he saw as the “demise of ancient hospitality,”

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 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. (1999a, 36)

Similarly, the Second Great Awakening changed how charity was viewed in various movements of that time. Differing works either separated or combined secular and spiritual interests. In Transforming Mission, David Bosch explains the changes denominations saw as some chose to separate secular and spiritual interests. Some focused on souls, and societal change was viewed as result, not purpose (2005, 278). Bosch points out that many Evangelicals were becoming quite involved in aggressive advocacy for societal change as part of faith (e.g. Wilberforce and Carey):

At the same time these evangelicals had no doubt that soteriological emphasis had to take precedence, that they were not proclaiming mere temporal improvement of conditions, but new life in the fullest sense of the word.” . . . “by the end of the nineteenth century the rift between the conservative (or fundamentalists) mission advocates on one hand and liberals (or social gospelers) on the other was becoming even wider” (2005, 281, 297).

The paradigm shifted from evangelism to social concern, which indicates a change in the interest from individual to society. Secular philosophy felt that changing the person was a waste of time if the environment was left unchanged (2005, 323). Along with this shift came a change in environmental concerns within society as it moved away from agrarian (familial) to an urban (corporate) society – as land ownership became coalesced by a few; exploitation of workers; and a growing need for welfare for the growing urban poor. James Okoye explains in Israel and the Nations, “The traditional kinship values that ensured the welfare of the poor were under pressure from the market economy” (2006a, 74).

An industrial economy would change the landscape of charity; charity and social services would move towards centralization and federalization. From this point we see a growing philosophy for a corporate—or central—responsibility for society rather than the local community or the church. General welfare, once supplied via the church, is now seen as the duty of government agencies, funded through taxation, and is for the most part non-reciprocal – seen as merely a hand-out. An exception to this trend was the Rescue Mission movement, which took various forms – reflecting the differing theologies of the time; some focused primarily on individual spiritual renewal, while others integrated societal change.

Why $2.20 when others may be less?

Some may be wondering about our cost per meal of $2.20 . . . As it is Fall Campaign time again, and as Long Beach is in the shadow of five larger Missions (LA and Orange County), you will be getting appeals from most of us to help provide meals and critical services to the homeless and disadvantaged during the holidays. Unfortunately, only Orange County Rescue Mission works with us in limited mail in Long Beach zip codes. We wish LA Missions did the same.

When one serves over 240,000 meals a year, meal costs are an interesting conversation item with our marketing vendors and other Missions. We are told that it is not good to raise the price of meals in our appeals. I can't say how others calculate their meals, but I will always choose to be fully honest and transparent with our donors and public. Our meal cost reflects closely what the real meal value and expense for our average meal.

Just as your costs are rising, so are ours. Yes, we do use donated food in preparing our meals; however, the meal cost basis is what the real value is – as if we had to purchase all the items served. So, whether you send a check, food donations, or both, our meal value is on average $2.20. Still a deal no matter how you slice it!

Thank you for sharing your table with those in need this holiday season and throughout the year.

Jim Lewis, CEO

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

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

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

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

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

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

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

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

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

An Open Challenge to Long Beach

The unbridled passion for the homeless shown by Andy Bales, CEO of Union Rescue Mission is rubbing off on me. I almost had to pull over this morning during my drive to the office as tears welled up when I got the report yet again of the low number who chose to stay in the Winter Shelter. My wipers were set on fast intermittent, so it was not just a drizzle into which a hundred or so people decided to venture. This issue has angered me, frustrated me, disappointed me . . . and now saddens me.

I am convinced that for most people a well-run shelter is the initial tool through which successful assistance can lead to a life off the street – and keep people from becoming a chronic homeless statistic. Much effort goes into acquiring, preparing, staffing, and funding a shelter for the few months of potential inclement weather of our winter season. Wind and chilly temperatures transform mere rain in our usually moderate Southern California climate into hypothermic conditions that can kill elderly, ill, and weakened homeless persons on the street.

My staff and I recently wept over the senseless loss of a chronic homeless man in our neighborhood when he was found stabbed in a nearby alley in plain view of the front doors of our Samaritan House. We work closely with police and city staff to assist our citizens toward a life off the street; so it is difficult when people ignore the help that is offered . . . and sometimes pay a steep price. Of course, then the reality hits home – that even our current available beds are insufficient if we were to see an increase in the acceptance of our offer of help – we are now always full. The courts have ruled that cities can’t deal with vagrancy issues unless it has available beds; so what are we to do?

This past year, our successful long-term program took 20 beds from our emergency overnight dorms to accommodate the demand. There’s no replacement of those beds in the near future. The consolation is that the graduates of this program are seeing unprecedented success in becoming changed men and women and returning to society. However, does that offset the negative aspect of losing beds in our city’s continuum of care? To deal with this issue will require public and political will to accept the need and allow appropriate facilities to be acquired and responsibly run. We think we have earned the right to do just that.

The respect we’ve earned in the community by running good winter shelter programs as well as successfully mitigating issues around our current year-round shelters at Pacific and Anaheim is revealing. Last year, WESTPAC Community leaders even went as far as to vote to invite LBRM to locate the Winter Shelter in that district. Much to my surprise, our moving the Winter Shelter to North Long Beach has been met with that same unprecedented unanimous welcome by the neighborhood associations.

But the question remains to be answered . . . will they really come if you build it? As we have seen in the failure of a Winter Shelter to keep people in during the longest and heaviest downpour in Long Beach, they won’t necessarily come if you do build it (as many swear will happen). But what will happen is the newly homeless person or family will have a place to come in from the elements instead of finding themselves on the street, and thereby lessening the chances of another chronic statistic that gets counted every other year to decide how much to fund the services they may not even use until it’s too late . . . and our hospitals or coroner takes over.

My challenge to you and the community is to accept that there is a need, and to accept our responsibility to act in the best interests of the weakest members of our society . . . whether their situation came through bad choices – or through no fault of their own. It is our job to reach out and offer a long-term hand up, not merely a temporary hand out. The Long Beach Rescue Mission and I are here to help when you decide that time enough has passed in which to make a difference by helping the homeless, and changing lives.

“I Gain More Than I Give . . .”

As a Christian, Kevin Clothier wanted to use his gifts to serve others and bring glory to Christ.

He teaches a creative writing course for guests here at the Mission to give them something they can be proud of and to show God’s work unfolding in their lives.

Kevin designed the course to suit various skill levels. It starts with simple journals chronicling their days here at the Mission and significant events of the past. These journal entries are then refined and the final pieces are read aloud during chapel services.

“For me, the most exciting aspect of this process is to watch the men begin to grasp God’s redemptive purposes as their work comes together. Inevitably each writer sees how his own creative expression fits into the grand scheme of God’s plan.”

If you are interested in volunteering at LBRM, contact Denise at (562) 216-7610 or volunteer@lbrm.org for more information.

Local Bank CEO Challenges Long Beach

It was about a year ago when I met with a local bank CEO who had served on our board of directors. I occasionally schedule a meeting with him to get input on 3 or 4 items I’m working on. One was an offer of advertizing space at the Jet Blue terminal at the Long Beach Airport. It sounded like a good deal that would provide a number of impressions to potential donors. He didn’t think it was that good of a proposition for the cost involved; but he did have a suggestion . . .

What we need, he advised, is a commercial spot in which a local dignitary endorses the work we do helping the homeless and changing lives . . . someone who truly trusts our organization. So who would he suggest do this for us, I asked? Without much hesitation he said he would do it. I marveled that in the tough financial markets we find ourselves that this business leader would stretch himself and his company. But he is no stranger to challenge . . . his family has persevered for generations helping not only the business community of Long Beach and the surrounding area, but supporting charitable work as well.

In the midst of financial difficulty and uncertainty for the Long Beach Rescue Mission, Henry Walker, CEO of Farmers & Merchants Bank stepped into the gap, making a significant investment to challenge individuals and businesses to support the work we do.

Thank you, Henry, for following your family tradition of giving back to the least, the last, and the lost.

My Message to Our 2010 December Graduates

This last Wednesday night, 54 men and women boarded a yellow school bus to go to the first night of the Winter Shelter. Chaplain Jeff commented to me as we watched that many of those individuals had likely once boarded a yellow school bus as a youngster to go to school . . . never thinking that one day that same bus would take them to a homeless shelter. No one plans to become homeless.

Neither did a young couple 2000 years ago when they were required to return to their hometown for a census . . . Luke 2: While they were there, the time came for Mary to give birth. She gave birth to a son, her firstborn. She wrapped him in a blanket and laid him in a manger, because there was no room for them in the inn.

There was no room for them in that town of Bethlehem . . . as you may have felt a year ago—that there was no room for you in Long Beach; but you found a place—a bit nicer than a manger for animals—and God met you here. Just as God (literally) met that family in Bethlehem, and continues to meet men, women and children down through the ages.

If you have seen the long-running Charlie Brown’s Christmas on TV, you may recall Charlie, Snoopy and the rest of the gang are practicing their Christmas program. Charlie Brown is charged with finding a tree appropriate for the program. Along with Linus, he searches through row after row of metal trees hoping to find the perfect one. Finally, they locate a tiny tree that’s barely clinging to life. Linus warns Charlie Brown that the others will not like the tree, but he takes it anyway—and it sheds needles all along the way back to the stage. When Charlie hangs a single ornament on it, the tree’s needles fall off and it bends to the ground as dead.

As you can imagine, Lucy, Snoopy and Charlie’s other friends give him all kinds of grief. And they ask Charlie why he chose such a pitiful tree.

Do you recall Charlie’s answer? He said, “The tree needed me.”

At a time when you needed help, you were that tree in the tree lot—and no one wanted you; but you needed us . . . and you came here for help . . . ultimately choosing to come into the New Life Program. And and somewhere along the way to this day the roles became reversed.

As God’s gift to each of us who have been reconciled to him finds out, we needed you as much as you needed us. His Word in Corinthians says that it is the weakest members that are worthy of more honor—that we are to embrace those in need as we would Christ Himself. That's God’s economy.

Now you are at a transition—not the finish line. You will have new responsibilities. As well as moving on in your life, you are now reconcilers. The One who reconciles us, makes us reconcilers of others . . . and you now become reconcilers.

Reconciliation may be with yourself first, and then to family relationships, or to someone down the road . . . but you are now given the same task of becoming reconcilers of God’s grace to others—the community—the world. That same grace that you have freely been given will be passed on through you to others. That is being the light of the world . . .

I will leave you with two scripture verses:
1 John 1:7: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanses us from all sin.
Ephesians 5:8: For you were once in darkness, but now you are light in the Lord: walk as children of light.

We will continue to be here for you—as family, and as a kingdom community—to help you keep walking in that light . . . and help you pass that on to others as a testimony of God’s grace.

God Bless you.