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A justice thought on 2018 MLK Day: A problem with the word "patient"

1/15/2018

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It is a wholly different thing to tell a person of means, of privilege, who has a measure of economic security and stability to "be patient, God is good" and telling someone who lives with food insecurity, unstable shelter, and a lack of economic opportunity to "be patient, God is good."

​Do you see how this works? 
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​“Frankly, I have yet to engage in a direct action campaign that was ‘well timed’ in the view of those who have not suffered unduly from the disease of segregation. For years now I have heard the word ‘Wait!’ It rings in the ear of every Negro with piercing familiarity. This ‘Wait’ has almost always meant ‘Never.’ We must come to see, with one of our distinguished jurists, that ‘justice too long delayed is justice denied’” (MLK, Jr., Letter).

​“But in general, when ancient Latin writers used the term patientia, they didn’t have heroes in mind; they were thinking of subordinates and victims. Patience seemed an appropriate attitude for people of no account who were on the receiving end of actions or experiences. For these people—powerless, poverty stricken, and often female--patientia was ignominious. Patience was the response of people who didn’t have the freedom to define their own goals or make choices. Notably patience was a response of slaves, for whom it was an inevitability, not a virtue” (Alan Kreider, The Patient Ferment of the Early Church: The Improbable Rise of Christianity in the Roman Empire).
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We must rethink our antipoverty industrial system (and rethink church)

1/16/2017

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I am in favor of and an advocate for a public social service net--I have worked hard at and made my livelihood from one for may years. I have designed and facilitated programs on behalf of our most vulnerable. While still a good thing, I am very weary of a government-run system whose programs still leave the poor in poverty with little or no escape (no upward mobility, if you will) and, in the end, that mostly benefits the politicians who are dependent on the poor, well, being poor for their votes and, as well, the massive bureaucracies--the armies of clerical and professional poverty-fighters whose livelihoods and their own upward mobility are only secure in as much as poverty continues. The least likely beneficiary for such a system is the actual poor. In fact, too many people and groups are dependent on the poor remaining poor. I have a problem with this. It is time to rethink how poverty is addressed.​

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Even large corporations—the biggest ones—aren't geared to support a truly anti-poverty approach to, well, ending poverty and/or moving the poor out of poverty. I asked one of the most involved funders of poverty programs (GE, Inc.) if they'd consider a new approach to fighting poverty, that is one that will actually move individuals and families OUT of INTERGENERATIONAL POVERTY and the response: ​"Sorry, we can't. That's just not one of our buckets."

Yes, indeed, all players need to be at the table (including BIG BUSINESS and the GOVERNMENT), yet I believe the church, or better, churches (implying churches local) are the ones to offer a new (really an older) paradigm for fighting poverty. But, in order to be able to and best positioned to alleviate poverty and actually move people (really communities) out of poverty, the church needs to rethink church, which in the end might be the harder system to undo.

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Thoughts on power, the poor, and what we settle for

12/7/2016

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​“The reason there will be no change is because the people who stand to lose from change have all the power. And the people who stand to gain from change have none of the power” (attributed to Niccolò di Bernardo dei Machiavelli).

“It’s easy to confuse what is with what ought to be, especially when what is has always worked in your favor” (Tyrion Lannister, “Game of Thrones”)

His passion is, as Abraham Heschel has seen, the passion of this God who knows what time it is (Jer 8:7). God knows, and his prophet knows with him, that it is end time. The king does not know, never knows, what time it is because the king wants to banish time and live in an uninterrupted eternal now. God has time for his people and God insists his people take his time seriously” (Walter Brueggemann, Prophetic Imagination, 48).
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“Hebrew history preceded what Christianity repeated: we both preferred kings, wars, and empires instead of suffering servanthood or leveling love” (Richard Rohr). 

*Here are the first set of quotes from a presentation I gave on "Church (local), the poor and their neighborhood," where I sought to ask: "If a local church is “the flesh of a neighborhood” (i.e., the body of Christ local), does this mean a church should be activity concerned about the flourishing of its neighborhood?" This is the first post of a series of quotes (sets of quotes) to provoke our laissez-faire attitutdes and posture toward the issues of poverty and regarding the poor. For all the posted "Church (local) quotes >>
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Poverty is merciless

10/27/2015

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"Poverty is merciless. It hears cries for mercy and laughs in your face. People in poverty have no out."

~Lisa Sharon Harper, co-author of Forgive Us: Confessions of a Compromised Faith
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Connecting to Poverty Friday: The hidden reason for poverty the world needs to address now

9/4/2015

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Gary Haugen, President and CEO of International Justice Mission, raises an important point:
If a girl was raped in the U.S. while walking home from the library, would our solution be to move the library closer to her dormitory?
Gary points out that for poverty to be eradicated, decreased, or lessened for individuals and communities, everyday violence needs to be addressed first. Good intentions, targeted anti-poverty programs, and crisis services are nice and fill a need, but they will not, ultimately, bring an end to poverty. Building a school in an impoverished global city is a good thing, but it does not good for the young girls who need to walk to school if that walk endangers their lives. As I heard Gary's TED Talk and read his book, The Locust Effect, I could not help but think locally as I serve as a pastor in a very poor community in New Haven, CT, called The Hill. Violence is an everyday threat to good families, adults, teens, and children who are seeking to manage messy, difficult lives in order to have any sense of a good future.
International Justice Mission is an organization that seeks to rescue victims of violence, sexual exploitation, slavery and and protect the poor from violence throughout the developing world.
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Dangerous Sunday morning devotions: James 5:1-6, horrified by the poor rich readers' response to this text

8/30/2015

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Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. You have condemned and put to death the righteous man; he does not resist you (James 5:1-6).
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While attending an early morning men’s prayer and devotional time (as a guest of the one leading the study component), I was horrified by some of the strained thoughts on the passage. The study leader actually tried to stick to the James text; it was the poor rich readers that made comments to lessen the impact of what God was saying through James' words in chapter 5 of his letter. Here are some of my thoughts as the poor rich readers of the Bible commented on James’ words:
  1. Let’s be cautious that we don’t interpret this passage in such a way so we may remain as comfortable as we are.
  2. Strange how we rationalize the severe words God has for those with wealth so we can be comfortable with ourselves and say with our conservative Christian tongues, from an economic, demographic, and geographic distance from those living in poverty, “it’s all a matter of the heart—I saw how happy those dirt-poor people are living in those shanties there.” (Someone actually said this. Horrified, I was.)
  3. Why do we pray that God will teach us something new from his Word? Shouldn’t we be praying that God will teach us something old?
  4. The wealthy tend to move away from the very places that could use their capacity, knowledge, and human capital . . . retreating to the sidewalk-less places of comfort rather than to sidewalks, concrete, and blight.
  5. Interesting that James calls our neglect of the poor “murder.” (Not my words, but a great, scary thought).
  6. My mind went to the global water crisis: 1 out of every 7 people on this planet this morning will not have clean, useable water today—as they will not every day. Two (2) of 7 will not have a meal. Is it okay that this and other issues of poverty happen as we live as comfortable suburban Christians? (See the list of more local effects of poverty that I posted here on Waste Evangelism—one doesn’t need to think globally on this, just next door.) 
  7. We cannot excuse ourselves that most of the world’s poverty is “out there” beyond our reach; we have no excuse.
  8. Wealthy doesn’t mean really rich; in light of the fact that the bottom billion will hardly make a $2 today means we are wealthy.

Some might not think it, but I was being charitable here. My thoughts were a bit more harsh and even more direct than what I penned above. I will grant that it took me eighteen years after becoming a Christian to begin to see how suburban, affluent, and political I had been reading the Bible--all the while thinking I was interpreting rightly. We need to stop taking the poor out of the texts that actually call us to judgment for not doing something for the poor--neutrality, distance, time, politics will not be allowed as excuses on that day God judges all of our hearts. For on "that day" our riches will have rotten and our garments will have become moth-eaten. Our gold and our silver will have rusted; and their rust, on that day, will be a witness against us and will consume our flesh like fire. 
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Our great challenge is to bring Jesus into the 'hood'

8/19/2015

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"We don't want to simply snatch families and kids out of bad neighborhoods and send them all to middle-class suburban land. Our great challenge is to bring Jesus into the 'hood' and have people of churches planted there develop a sense of ownership in their own community. The challenge is to have poor people who come to Christ in that place love the people of that place, and seek to change that place through the power of God."

Randy Nabors, in his Merciful: The Opportunity and Challenge of Discipling the Poor Out of Poverty.
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Dangerous Sunday Morning Devotion: Can’t benefit from the milk if your can’t handle lactose

8/16/2015

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"So I have come down to rescue them from the hand of the Egyptians and to bring them up out of that land into a good and spacious land, a land flowing with milk and honey—the home of the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites" (Exodus 3:8; cf. 3:17; 13:5).

"Go up to the land flowing with milk and honey. But I will not go with you, because you are a stiff-necked people and I might destroy you on the way" (Exodus 33:3).
A while ago, I was reading a novel about the investigation of a mysterious plane crash. It was a great read. Enjoyed it immensely. It was entitled Crashers, written by Dana Haynes. “Crashers” is the name given to Go-Teams who are sent in immediately to investigate airline plane crashes, leading experts from specific fields vested in determining the cause of the crash, so it never happens again. In the midst of the storyline, a character, not necessarily religious, ponders a rather curious thought that got me thinking about the church and the poor. She said,
"Land of milk and honey . . . Bloody lot of good it does if you can’t handle lactose and you’ve got diabetes to boot."
The book’s character was referring to the biblical concept of a Land of milk and honey, an Exodus reference about the Land of Promise, the Land of Gift, as “a land flowing with milk and honey” (Exod 3:3, et al.). This land was the promise made to the Israelite slaves, captive and abused under Egyptian rule, namely, that God would deliver them from Egypt and bring them to a new land flowing with milk and honey. Obviously, this was good news. Mostly the references to milk and honey simply mean the land would be fruitful agriculturally (the milk) and productive (the honey). The land would be a benefit to the incoming inhabitants. It would be workable, sustainable, a land that would allow a measure of self-sufficiency for the Israelites, who believed God and followed Him into that land.

But, the second part of the Crasher character’s thought
--Bloody lot of good it does if you can’t handle lactose and you’ve got diabetes to boot—moved me to the numerous Bible references in Exodus and other exodus-related texts concerning the weak, economically vulnerable, and the poor who would be co-occupants of this land flowing with milk and honey (e.g., Exod 22:22, 24-25; 23:3, 6; cf. Lev 19:15; Deut 1:17; 10:18ff ; 16:19; 24:17, 18; Prov 23:10, 11; Jer 7:6, 7; Amos 4:1-2, etc.). It is so true, that if one is lactose intolerant, one cannot enjoy the benefit of milk. Nor, can honey be useful to someone who has diabetes. Bloody lot of good it does them.

It is so true, that if one is lactose intolerant, one cannot enjoy the benefit of milk. Nor, can honey be useful to someone who has diabetes. Bloody lot of good it does them.


Similarly, the poor and other economically vulnerable populations are exactly in this bloody fix: the poor and economically vulnerable are unable—because they lack access to power, to jobs, to resources; social barriers, educational gaps, demographic separation; gender bias and racism; unfair legislative policy, unjust local zoning laws; and, the presence of violence in their community—to enjoy what the land has to offer. The economically vulnerable and the poor cannot utilize the milk and they lack the ability to enjoy the honey (or, cannot be productive for the lack of abilities and barriers).

Now, of course, I do understand that many people are poor of their own doing—let’s get that out of the way. And, I point out, there are many who are wealthy and affluent who are so not of their own doing as well, but are so despite who they are as people or what they can and cannot do. As for sin, I take it those who are poor and non-poor are of the same, both equally sinners. Yes, of course sin can lead to poverty—and it, as well, can lead to wealth. And, please understand it can be someone else’s sins that make others face the conditions of poverty. So let’s stop with that game and offer a Christian response to assist those who are poor to move out of poverty and stop generational poverty. Let’s actually grasp our Christian obligation to address the causes of poverty. Now with this all said, I’d like to move to a second thought I have from the book Crashers.

Christian Crashers teams that address issues of poverty

The exodus line from Crashers got me going--Land of milk and honey . . . Bloody lot of good it does if you can’t handle lactose and you’ve diabetes to boot. My stream of consciousness kept flowing. In the real world of plane crashes the book’s story described, I was impressed how the gathered experts would be called in to act and move toward a crash and the airplane debris, examining the crash, determining the cause or causes, and put things in place to ensure that it doesn’t happen again. I like this analogy.

Would it not make sense that such a team—or teams—of Christians (and even inviting non-Christian experts, as well, where needed and appropriate) to descend on areas of poverty and examine the blight and determine the cause or causes, and put things in place to ensure it doesn’t continue (or at least to begin to ameliorate the incidence of poverty)? (Now, wouldn’t that be a worthwhile endeavor to fund!)

It is interesting, in the Bible’s story of Exodus, there is a shift between the first promised move toward the Land flowing with milk and honey at the beginning (cf. Exodus 3:8) and the latter part of the story in Exodus 33. In the latter chapters of the book of Exodus, we discover that even the Israelites themselves were idolatrous—not just the Egyptians. This idolatry was a threat to their future and prosperity. Yet, they would still be able to enter into the Land flowing with milk and honey (it was a promise); but God would not go with them because they had become a stiff-necked people (a reference to idolatry). The Israelites would inherit the land as promised, maybe even benefit from it, but God would not go with them.

So, it is in some way the same for the people of God in today’s world to inherit the blessing of God, but actually be without God’s presence. Very similarly, non-poor Christians can enjoy the blessings of God’s creation, yet be without God (because their affluence and lifestyle is idolatrous). They can look and sound like God’s people, but not truly, since they live idolatrous lives. And without repeating myself from a host of other posts, it is clear from the Biblical data and the gospel itself that Christians are to be associated with the poor and should be concerned about the affects of poverty. Although true of most economic cultures, yet especially true in a culture that promotes upward mobility, Christians ought to be concerned for those who cannot benefit from the blessings of the Land (i.e., the economic social and demographic location) and be active (as a Go-Team) that addresses the causes of poverty. Local churches harnessing Go-Teams to deal with the issues of nearby poverty is a remedy (and repentance) of our idolatries.

But who and where are these experts? Now that’s a good question. I am thinking of the human capital many nonpoor congregations have where there would be experts from the social service world, business, education, psychology, urban development and redevelopment, economists, bankers, medical experts . . . natural, Christian Go-Teams. Crashers. Christian crash teams that could go into a community affected by poverty, investigate the causes, and develop and implement actions that would ameliorate the causes of poverty and provide the means for the poor to benefit from the blessings of the land.
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Connect to poverty Fridays: facts suggest unequal access

8/14/2015

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Children who live in poverty are
  • 1.5 to 3 times more likely to die in childhood
  • 2.7 times more likely to have stunted growth
  • 3 to 4 times more likely to have iron deficiency before school begins
  • 1.5 to 2 times more likely to be partly or completely deaf
  • 1.2 to 1.8 times more likely to be partly or completely blind
  • about 2 times more likely to have serious physical or mental disabilities
  • 2 to 3 times more likely to die from accidental injuries
  • 1.6 times more likely to catch pneumonia
One might, at first glance, think these statistical conclusions are somewhere overseas, on some foreign soil. However, these statistics actually come from the State of Connecticut (Facts about Homelessness in Connecticut, Child Poverty Council State Plan). When people talk to me of equal opportunity—that is everyone in American has the same opportunity to be up-ward mobile, to experience the American dream, to fulfill the benefits of our constitutional rights to the pursuit of happiness, I wonder what playing field are they playing on?

“Everyone should just pull up their bootstraps and get to work, then they won’t be dependent on government or charity.”
How many times do I hear this or something akin to it in words and attitude? Problem is, some people don’t even have boots; and some don’t even live long enough to put on these mysteriously, magically appearing boots. (As if everyone is born with these boots.) But enough of the clichés. Fact is we all certainly not on the same playing field; some experience major setbacks, obstacles, and barriers that prevent them from playing the game well, even on the field they have. (Sorry for another cliché and metaphor, but you get the point.) Children—at least the children that make up these demographic profiles—do not have the same level of access to the advantages of our own constitutional rights and economy.

To put it in biblical terms, there are unjust situations within our communities that prevent children from growing up, getting an even start out in life, that oppress their abilities to access the same advantages of other children. Might this be what Isaiah meant when he rebuked Israel?
“So as to deprive the needy of justice 
        And rob the poor of My people of their rights, 
               So that widows may be their spoil 
                    And that they may plunder the orphans” (Isaiah 10:2).

In light of facts like those listed above, we, too, should hear the prophet’s words, “Now what will you do in the day of punishment?” (Isaiah 10:3a). Perhaps, considering what you will do in these days can be a remedy for our indifference and privileged arrogance and the blight of those living with disadvantage.

If these blogs and teachings benefit you in some way, please consider supporting the ministry of Christ Presbyterian Church in The Hill. Our church plant and ministry in the Hill is dependent on the kind and generous financial support from outside the Hill. The Hill is one of Connecticut's poorest and under-resourced, self-sustaining neighborhoods; we will be dependent on outside support for some time. Please consider supporting us with a one time donation or join us as a financial partner in ministry. 

​You may donate 
online through our website or send a donation to our anchor church marked for CPC in The Hill @ 135 Whitney Ave, New Haven, CT 06510 (checks are to be made out to Christ Presbyterian Church or simply CPC; and in the memo please indicate Hill/CA). For more information or to receive our Hill News Updates, please contact me, Pastor Chip, through this email address: ChipCPCtheHill@gmail.com.
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Our ways of doing church are not neutral

8/13/2015

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Church leaders should, at least, question who benefits and who does not benefit from current church structures and bureaucracies (i.e., church life and function). The building-centered and business-centric models that most contemporary church-systems emulate can result in duplicitous habits, which can be suggestive of a protective posture for its leaders and for the cultural status quo. Our ways of doing church are not neutral.

The temple system into which the gospel is introduced in the New Testament, as well as its leadership, were antithetical to the arrival of the kingdom that had been inaugurated by Jesus’ arrival. Perhaps it is not the construction of temples or the development of religious bureaucracies per se, but the energy and resources used to maintain these systems that promote the status of their own authorities and stakeholders, which can distract (to put it blandly) from a church’s responsibility toward the poor. Rather than laboring to maintain current church systems and structures, contemporary church leaders need to promote the church’s responsibilities to the poor. Otherwise, they may replicate the social and cultural location described throughout the Gospels and the Acts of the Apostles.

The cost of doing church business and maintaining church bureaucracies are not neutral to the church’s role as advocates for the poor. This includes the allocation of human, financial, and social capital available in and through a church or a consortium of churches for use in the public square. Such allocations of financial and human capital could be used for advocating and caring for the economically vulnerable and the poor. The resources and capacity of the local church need to be evaluated, not by our contemporary cultural expressions of church life, but in terms of the kingdom of God, which certainly includes addressing the causes of poverty and advocating for the poor.

Andrew Davey, in his book Urban Christianity and Global Order, insists that a church concerned about “its own sustainability must have strategies other than the growth paradigm” (p. 112). Contemporary church growth models are multimillion-dollar business ventures with huge marketing campaigns and an elite celebrity leadership of its own that promote costly expectations for a local church. There should be consideration whether such growth expectations divert resources and human capital away from a church’s responsibilities regarding the poor. While a church’s sustainability should be directed outward and toward the future, it should also have positive, redemptive consequences for the community, with special consideration for its vulnerable populations.


Adapted from chapter 1 of Wasted Evangelism, "Widows in Our Courts (Mark 12:38–44): The Public Advocacy Role of Local Congregations as Discipleship."
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    Chip M. Anderson, advocate for biblical social action; pastor of an urban church plant in the Hill neighborhood of New Haven, CT; husband, father, author, former Greek & NT professor; and, 19 years involved with social action.

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