![]() I am in favor of and an advocate for a public social service net--I worked hard at and made my livelihood from one for many years. I have designed and facilitated many programs on behalf of our most vulnerable. While still a good thing, I am very weary of a government-run and semi-government (by design which receive substations government funds either by the grant process of by legislation (or law) non-profit system (yes, they are one 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 and EDs/CEOs who are dependent on the poor, well, being poor for their votes and grant money, 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. ![]() Even large corporations—the biggest ones—aren't geared to support a truly anti-poverty approach to, well, end poverty and/or move the poor out of poverty. Year ago now, I had asked one of the most involved funders of poverty programs (GE, Inc.) if they'd consider a new approach to fighting poverty, 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 be 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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![]() There is some irony to the two typical reactions (that is, the two interpretations) to the story, which I call the poor widow vs. duplicitous scribes episode: one holds it up as an example of faithful devotion and sacrificial giving, while the other sees judgment, lament, and tragedy. Everything about this short story, in Mark 12, suggests that the widow is being taken advantage of by a temple leadership that does not have her best interests in mind. Although it might be advantageous for churches and Christian ministries to see the poor widow as an example of sacrificial giving, this interpretation, however, turns the text 180 degrees contrary to its context and is disconnected from the plot Mark has developed through his Gospel narrative. This leads to a failure of interpretation that distracts the Christian community from developing biblically authoritative and analogous application from this text. This episode fits within Mark’s paradigm for Christian discipleship; but, what does it require of the Christian community? How does it inform the Christian call to discipleship? Is the widow the focal point, or is the failure of temple leadership the crux of the story that should form the church’s understanding of discipleship? Mark does draw a narrative correspondence between the widow giving her whole life [my translation for holon ton bion autēs, 12: 44c] and Jesus’ imminent sacrifice, the giving of his own life. Some take this to mean that “we, too, should give our lives and resources sacrificially like the widow and Jesus.” No! This is an inappropriate analogy and is an ill-fitted correspondence to the text and its context. While the link to Jesus is certainly there in the Gospel story, the larger issue is the burden that was improperly, even maliciously, laid on the poor widow by the temple establishment—the poor widow should not have had to give her whole life (v. 44c). This is the point here: as God’s representatives, the scribes and, as well, the whole of temple leadership should have been her advocates, not the cause of her destitution. The link to Jesus is simply that he will step up to be her advocate and will give his life on her behalf.
Jesus’ observation of a poor widow who had given the last of her financial resources for which her whole life depended can just as equally be read as “downright disapproval” [Addison Wright] and not as praise. The contrast between the scribes and the widow is not about piety, but for illustrating and emphasizing the duplicitous conduct of the scribes. It is lamentable to watch this act of the poor widow in the presence of such wealth and religious duplicity. We can fail to notice there is a tragedy happening that day, right there in the temple courts. *From “Widows in Our Courts (Mark 12:38–44): The Public Advocacy Role of Local Congregations as Discipleship,” chapter 1 of Wasted Evangelism. All royalties from sales of Wasted Evangelism is given to support our church planting efforts and ministry in The Hill community of New Haven, CT.
![]() The basic dictionary definition of social action is “individual or group behavior that involves interaction with other individuals or groups, especially organized action toward social reform.”[1] Within the discipline of sociology the concept is associated with the work of Max Weber, who understood social action in terms of the relationships people have between social structures and the individuals whose actions create them.[2] Acadia University professor Peter Horvath defines social action as “participation in social issues to influence their outcome for the benefit of people and the community” and concludes that “[s]ocial action can, under favorable circumstances, produce actual empowerment, impact, or social change.”[3] Horvath underscores the importance of seeking and implementing necessary change on behalf of others who do not have access to power for needed change. This can be seen within the social service and welfare arena in which the term “social action” is often used simply to mean efforts to improve social conditions or to address the needs of a particular group within a social setting or societal structure. Social action can be understood as attempts to improve human welfare and to develop commitment to each other, advocating for and/or making changes in social structures (whether at the individual, community, or legislative levels) for the betterment of all. Social action, therefore, is principally the means by which one group offers alterative means to an end for another group, taking action or advocating for action to address social issues and community life. Within the context of poverty, social action is not merely charity, alms-giving, or the transfer of wealth. It is actions taken to address relationships between the poor and the non-poor and, as well, the relationship between the poor, the social structures that can cause or promote poverty, and individuals or groups whose actions create those social structures. Social action is, therefore, associated with actions taken by individuals or groups on behalf of others, in particular advocating on behalf of marginalized or powerless individuals or groups whose access to the systems of power are limited or nonexistent.[4] What, then, is evangelistic social action? Throughout the studies in Wasted Evangelism, I frequently reference Mark’s programmatic[5] use of OT contexts regarding the economically vulnerable and the land, particularly contexts that reference Exodus land-laws (e.g., Exod 21–23; Mal 3:1–5; Jer 5:2; 7:9; Amos 4:1–2; etc.), which, for Mark, informs his understanding of the gospel (Mark 1:1–3; note Exod 23:20; Mal 3:1). The Exodus land-laws are operating behind his programmatic theme, informing the reader/listener of the gospel’s content (i.e., what the gospel is and what it means). Land-laws were given to ensure that the economically vulnerable (i.e., the land-less) were full participants in the benefits of living in the land.[6] This supports the importance of considering the poor in relationship to the Christian community’s social context. In light of Mark’s association of the kingdom with the gospel (1:14–15) and the gospel’s programmatic association with the Exodus land-laws, I propose that biblical social action is a means to ensure that the blessings and benefits of living in society reach to the poor.[7] Stephen Mott, former Professor of Christian Social Ethics at Gordon-Conwell Theological Seminary, points out that the Bible speaks of what is called “social action” in terms of carrying out justice and caring for the needs of the weak. In her book, Social Justice Handbook, Mae Cannon affirms a similar understanding of the biblical concept of social justice: The resources that God provides were made available to his people from the very beginning. Justice is expressed when God’s resources are made available to all humans, which is what God intended. Biblical justice is the scriptural mandate to manifest the kingdom of God on earth by making God’s blessings available to all.[8] As my Wasted Evangelism, that is, the six deep, exegetical studies (i.e., the chapters), affirm, social action is a relevant and legitimate evangelistic activity when it promotes actions and outcomes that demonstrate the inaugural presence of God’s rule and reign over creation. Thus, social action, the advocacy and activities on behalf of the economically vulnerable, should be an intentional component of a church’s task of evangelism. A slightly adapted set of paragraphs from my book, Wasted Evangelism: Social Action and the Church's Task of Evangelism. All royalties received from sales of Wasted Evangelism go to support our church plant in The Hill community of New Haven, CT. Further Wasted Blog on Barriers to discussing biblical, evangelistic social action >> Barriers [1] Social action. Dictionary.com. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/social action (accessed: May 27, 2013).
[2] Weber, Economy and Society, 1:78; also see Weber’s Theory of Social and Economic Organization for an in-depth understanding of his social theory, which includes his view of social action. [3] Horvath, “ Organization of Social Action,” 221–31; also see Townley et al.,“Performance Measures,” 1045–72. [4] What is being advocated for throughout [my] six studies is biblical social action that addresses the needs of economically vulnerable individuals and families and activities that seek to reduce the causes of poverty. Although [Wasted Evangelism] does not intend to endorse any particular method or specific type of activity for evangelistic social action, I feel compelled to stress the importance of community development models over paternalistic methods of charity or wealth distribution. I am grateful to Doran Wright, pastor of Grace City Church Bridgeport (CT), for recommending to me A Heart for the Community: New Models for Urban and Suburban Ministry (John Fuder and Noel Castellanos, eds.) as a text that underscores the importance of Christian community development for addressing the needs of poor neighborhoods and communities. Also, see Lupton’s Toxic Charity. For a catalog of various social action and anti-poverty related ministries see Mae Elise Cannon’s Social Justice Handbook. [5] By “programmatic” I mean that a concept, phrase, or an event described in the text contains a main theme of Mark’s Gospel, which offers a referent for meaning, definition, and/or content (an internal hermeneutical orientation) that Mark sets forth, assisting his audience to understand more clearly the parts or plotline of the story in view of the whole story. [6] See Brueggemann’s The Land regarding the biblical responsibilities of God’s people to the land and to the land-less (i.e., the economically vulnerable and the poor). [7] See chapter 2, “Wasted Evangelism.” [8] Cannon, Social Justice Handbook, 22. The goal or objective I have for this WastedEvangelism blog is to present my thoughts and commentary on the issues of poverty, the poor, church, church growth, discipleship, and, of course, evangelism. I believe we need to rethink these topics through better readings of the Bible and more honest reflection (at I try to be honest) on the issues of poverty, the poor and the marginal, oppression, and justice. My top two posts for 2016, which generated the most visits to my Wasted Evangelism site, were:
The runner up, 3rd most visited in 2016, was a set of quotes I gathered and posted from a presentation I did on “Church, the poor and their neighborhood”: My first post of 2017, on January 1, broke all previous WastedEvangelism blog posts to date. A great way to start the new year. The January post, garnishing the all-time highest record of visits is: I will try better and more consistently to post throughout the week during 2017. Thanks for visiting and reading my marginal thoughts. Here's to hoping you will be joining me regulary to rethink Church, the poor, poverty, and evangelism. PS I am a church planter and pastor of Christ Presbyterian Church in The Hill and a flawed practitioner of Wasted Evangelism. I am learning about Wasted Evangelism, myself, through my experience in The Hill and through the good people of CPC in The Hill. The picture at the head of this post is a night-time shot of the neighborhood, just outside our place of worship in The Hill. Check out the three books that most influenced me this past year >>
![]() An article, “To the Poor, Poverty is More Than Material,” posted on the Institute for Faith, Work, and Economics's website lifted an excerpt from a multiauthor volume called For the Least of These: A Biblical Answer to Poverty. The lengthy quote comes from Peter Greer's essay, “A Call to Compassionately Move Beyond Charity.” I was impressed by the reflection on how the poor view themselves and it reminded me of Matthew's “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (5:3). So many take Matthew's reference more broadly to mean those who have a good attitutde and recognize their “poverty” before God. You know, individuals who are humble and not arrogant. These interpretors make a difference between Luke's simple “Blessed are you who are poor" (6:20) and Matthew's “poor in spirit.” However, this is a rationalized, poor rich reading of Scripture that basically strips the poor out of “poor in spirit.” The excerpt from Peter Greer's essay gives us a basis for understanding that living in poverty is more than just a material matter and reminds us that the poor are indeed poor in spirit. In the 1990s, World Bank surveyed over sixty thousand of the financially poor throughout the developing world and how they described poverty. The poor did not focus on their material need; rather, they alluded to social and psychological aspects of poverty. Analyzing the study, Brian Fikkert and Steve Corbett of the Chalmers Center for Economic Development said, “Poor people typically talk in terms of shame, inferiority, powerlessness, humiliation, fear, hopelessness, depression, social isolation, and voicelessness.” The study highlights that, by nature, poverty is innately social and psychological . . . In my book, Wasted Evangelism: Social Action and the Church's Task of Evangelism, my definition of “social action” takes into consideration that those living with the effects of poverty are subject to systems and structures, that is the powers, that make poverty more than just material. Social action, therefore, is principally the means by which one group offers alterative means to an end for another group, taking action or advocating for action to address social issues and community life. Within the context of poverty, social action is not merely charity, alms-giving, or the transfer of wealth. It is actions taken to address relationships between the poor and the non-poor and, as well, the relationship between the poor, the social structures that can cause or promote poverty, and individuals or groups whose actions create those social structures. Social action is, therefore, associated with actions taken by individuals or groups on behalf of others, in particular advocating on behalf of marginalized or powerless individuals or groups whose access to the systems of power are limited or nonexistent. We must understanding that being poor is more than the lack of something material, but is living with the effects of poverty upon the whole person. This will help temper our judgments about the poor and why they are poor—and perhaps move us as Christians to relocate ourselves into the lives of the poor. This way we will experience and recognize what it is to be “poor in spirit.” Then, we might very will gain insight and appreciate why Jesus said, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3).
![]() Yes, I posted the set of most influential books I read in 2016. Yet, there are three books that have significantly moved me to rethink my gospelology (how come that’s not a word). Granted I’ve been heading this way, but in God’s gracious providence, he allowed or choose these three books to enter publication and find their way to me. The books underscored the things God has been teaching me this year. Two words can sum up what has been taught: horizontalization and leveling. The three books are:
These three books, more than anything, taught me about the two words--horizontalization and leveling--and their importance for a better, more proper understanding of the gospel and church. ![]() I am sure I will post something soon on “horizontalization” and “leveling,” but for now, it is enough to say that God has taught me that the uniqueness of the gospel is leveling, that is, there is a leveling among believers unlike anything else upon earth. The table or the partaking of the Lord’s Supper is a leveling event (or should be). Our fellowship, i.e., our church life and worship, is a leveling of our social status’s. Whereas “leveling” is what should occur among believers and through its events of worship, the Table, baptism, and living in the world, “horizontalization” is the effects of the gospel that are displayed to the world; what outsiders, nonChristians, the unchurched, and the powers should see in and through our behavior, our habits, and our systems (i.e., the way we worship, the way we facilitate the Table, the way we do baptisms, and the way we live among people and together as a church). In other words, where such social leveling occurs, the church is displaying the horizontalization of the gospel. This is what I have been taught this year. Now, let’s see if I have learned anything. Check out my sermon on John 13, Jesus’s Community of Footwashers: His Public Presence in Caesar’s Arena of Death, that offers some of the insights on what I have been taught about "leveling" and "horizontalization." There is a link on that page for downloading the sermon and for listening to it as well (if you have the time).
The local church as the “thin place” and “the space between”: “Thin place,” a sacred place or space where unseen mysteries of the other world (i.e., “the heavenlies”) and the material places of the earth touch. A “thin place” is where one can walk in two worlds at the same time, a place of liminality—a place where the two worlds (seen and unseen) are fused or mingled together, yet where distinctions can be discerned. “A thin place” is where the boundary between heaven and earth is especially narrow, a place where a sense of the divine is more readily perceived. The church (a local church) as God’s household-temple is such a “thin place.” The “space between” is the common or transitional space where boundaries are fluid, a mix of human activity, specifically that space between the build environment. The church (a local church) is such a “space between” [from C. M. Anderson, “The Sacred “Thin” Space Between: (Eph 3:16): The Temple- Church as Revelation of God's Reconciling Mystery and Its Potential for Church Growth Outcomes” (paper)].
*This is the third instalment of quotes from my presentation on "Church (local), the poor and their neighborhood," which are focused on applying the Bible, especially in the context of "neighborhood." For all the posted "Church (local) quotes >>
“The Pharisees and their scribes began grumbling at His disciples, saying, ‘Why do you eat and drink with the tax collectors and sinners?’” (Luke 5:30). Was struck this morning in my daily Bible reading concerning the phrase “tax collectors and sinners.” If we, that is the church (the body of Christ) that is now the presence of the ascended Jesus (that is his body in a place), how is it that we (not as individuals, which is a wholly modernist and ‘merican notion of church applied to the nature of the Christian life, i.e., replacing “wēs” with “I”) are not at a place--in a space--where we are accused of “eating and drinking” (there’s the idea of meals again) with “tax collectors and sinners”?
Instead, we are safely tucked into a building designed and with habits to distinguish who's in and who's out, where all leveling is errased, and we have power over guests; a place where we can escape being aligned with the “Son of Man” and being maligned as a gluttonous group and drunkards, friends “with tax collectors and sinners.” And, gathered in a space that is, in many places, not at all welcoming (easily accessible by design and by default) to “tax collectors and the sinners” to come near to find Jesus and to listen to him. Now such association with the likes of these people and populations, that is the equivalent to “tax collectors and sinners,” is relegated to church programs outside of the practice (i.e., worship) of the body, to specialists and volunteers, and carefully guarded and designed events. (Don't get me wrong, I know it is important to have worship time—but the early church met in homes that allowed for a mixture of believing and unbelieving to be present, both around the table and within eye-sight and ear-shot.) I am impressed, however, with the idea, amid the wider reading of the New Testament, that this is a church problem, not a volunteer or scheduling problem. These texts (and way too many like them, e.g., Matthew 9:9–13) are ignored as texts to be applied to the body of Christ (local). How does the body of Christ, not individual Christians severed, apart from the gathered body—on their own time and amid their own convictions and conscience and resources—but, the church be Jesus in this way so that “tax collectors and sinners” are seated at the table in his midst? Perhaps, then, we will, once again be accused of eating and drinking and associated with the marginal and despised, tax collectors and the sinners. Rethinking church. |
AuthorChip 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. Archives
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