Dissertation Annotated Bibliography for..... (Due date - Monday 5th February, 2018 DUE IN 10 HOURS FROM NOW)

Effectingtransformationthroughcommunitypartnerships_Acasestudyinbuildingnetworksofhope.pdf

Home >Psychology homework help > Dissertation Annotated Bibliography for..... (Due date - Monday 5th February, 2018 DUE IN 10 HOURS FROM NOW)

REGENT UNIVERSITY

EFFECTING TRANSFORMATION THROUGH COMMUNITY PARTNERSHIPS:

A CASE STUDY IN BUILDING NETWORKS OF HOPE

A DISSERTATION SUBMITTED TO

THE FACULTY OF THE SCHOOL OF DIVINITY

IN PARTIAL FULFILLMENT FOR THE DEGREE OF

DOCTOR OF MINISTRY

JOHN E. DOOLEY

VIRGINIA BEACH, VIRGINIA

NOVEMBER 2015

INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted.

In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed,

a note will indicate the deletion.

This work is protected against unauthorized copying under Title 17, United States Code Microform Edition © ProQuest LLC.

ProQuest LLC. 789 East Eisenhower Parkway

P.O. Box 1346 Ann Arbor, MI 48106 - 1346

ProQuest 10118959

Published by ProQuest LLC (2016). Copyright of the Dissertation is held by the Author.

ProQuest Number: 10118959

No original material may be used without permission of the author

iii

School of Divinity

Regent University

This is to certify that the dissertation prepared by:

John E. Dooley

Titled

EFFECTING TRANSFORMATION THROUGH COMMUNITY

PARTNERSHIPS: A CASE STUDY IN BUILDING

NETWORKS OF HOPE

Has been approved by his/her committee as satisfactory completion of

the dissertation requirement of the degree of Doctor of Ministry

Approved By:

James T. Flynn, D.Min, Committee Chair

School of Divinity

Martin K. O’Rourke, D.Min., Committee Member

Rector, Church of the Messiah, Chesapeake, Virginia

May, 2016

ABSTRACT

Is it possible for the faith community to come together with itself, community

organizations and governmental entities to bring about transformational change? This

dissertation not only says, “Yes,” it demonstrates it. Accomplishing this required the

networking of resources within the faith community, and between the faith community

and secular authorities. As demonstrated by the author’s project, when integrated

correctly these alliances served as the key to success when the faith community, the City

of Chesapeake, the Chesapeake Police Department, civic leagues, and members of the

business community came together.

The author focused his project in areas known as “revitalizing” neighborhoods

according to a study released by the City of Chesapeake, Virginia entitled City of

Chesapeake 2006 Neighborhood Quality of Life Study. The study measured “quality of

life” issues in various neighborhoods, determined by measuring twenty-three factors

organized into four areas: social, crime, physical, and economic variables. The author and

his non-profit organization, Heart of Compassion Partnerships, has been working in two

of these revitalizing areas known as the South Norfolk area of Chesapeake.

The Campostella community in South Norfolk is considered one of the most at

risk areas. At first, the author’s project involved a simple partnership between the

author’s former congregation, Apostles Lutheran Church, and Refuge Church of God in

Christ lead by Bishop Joseph T. Williams. During the period of this two-pastor

partnership, there was a transformation of the physical appearance of the community with

the influx of Community Redevelopment Block Grant funds. As a result, streets once

lined with cinderblock homes became replete with modern single-dwelling homes.

Regardless of this physical change however, the lives remained paved over with drugs,

and gangs, and hopelessness.

In response, the author’s project resulted in community partnerships that began to

change the social and spiritual dynamics of the area. According to the Chief of Police,

there was a reduction in crime. Additionally, over seventeen urban and suburban

churches came together, children were earning honor roll status for the first time, and

$144,600 in volunteer labor was donated to the citizens of Chesapeake.

ACKNOWLEDGMENTS

This dissertation has been a journey through the most challenging terrain the

author has undertaken, and one he came very close to not finishing. It began with a

broken heart when the author was excused from the Ph.D. program in Renewal Studies.

This dismissal came after he had completed all the course work in what had been called

an exemplary manner. This was not only devastating, it was humiliating.

Thus, to enter the Doctor of Ministry program, not only meant more course work,

it felt like taking a degree of reduced value. Dr. Flynn would singlehandedly turn this

thought around. Dr. Flynn spoke so powerfully and insightfully about the Doctor of

Ministry degree, that it both uplifted the author’s spirit and enabled him to believe in

himself again. Unbeknownst to the author however, was how the challenge of changing

from the Ph.D. to the Doctor of Ministry would pale in comparison to what lie ahead.

The author had no sooner completed his course work and was now in the

dissertation phase of the program when he was admitted to the hospital with a life

threatening illness. For the next two months the author would teeter between life and

death. By the end of the hospitalization, the author would have to adjust to a loss of

mobility, a life in constant pain, and most devastating of all, being released from the

congregation he had served for nearly twenty years. With that, the author entered a period

in which he had to deal with a mind numbing wound.

There were two lifelines the author clung to at this point. First, because Dr. Flynn

had won his heart regarding the Doctor of Ministry degree, crossing the finishing line did

vii

not seem futile. Second, and this is the heart of this dedication, was the constant,

unwavering support and love of the author’s family.

The author is alive today because of the family Father God gave to him. Too

much for this venue, suffice it for now to say, his daughter, a family physician, literally

was used of the Lord to save his life. Then, with the Sword of Damocles behind him, his

wife and daughter went to work to give back to the author a purpose for living.

Gently and persistently they encouraged the author to press on toward completion.

Patiently and in the absence of criticism, they expressed understanding as he struggled to

kick start the process again. Endlessly and without complaint they read and reread the

chapters over and again helping him to fine tune and craft the right words. Then at the

end, his son willingly and lovingly read the dissertation one last time. With all their other

responsibilities, my wife, a high school department head in special education; my

daughter, a practicing physician; and my son, married with a young son, uncritically and

unwaveringly helped the author across the finish line. From his friends, to his professor,

to his family, if there is a more blessed man on earth, the author would like to meet him.

To you all, thank you from the depth of my heart.

viii

CONTENTS

ABSTRACT ....................................................................................................................... iv

ACKNOWLEGEMENTS………………………………………………………………...vi

CHAPTER I INTRODUCTION TO THE PROJECT ........................................................1

Overview .............................................................................................................1

Statement of the Problem ....................................................................................3

Rationale for Doing the Case Study ....................................................................8

Limitations and Assumptions ..........................................................................144

Biblical, Theological and Historical ...............................................................155

Literature Pertinent to the Case Study ..............................................................19

Methods of Solving and Analyzing the Problem ..............................................20

Evaluation of the Case Study ............................................................................22

Results and Conclusions ...................................................................................22

Summary ...........................................................................................................23

CHAPTER TWO: SURVEY OF THE LITERATURE.....................................................25

Overview ...........................................................................................................25

Framing the Discussion .....................................................................................26

The Unity Shared within the Liberal and Conservative Perspective .……26

The Strident Voice of the Conservatives ...................................................31

The Ill-Conceived Compassion Outreach of the Liberals..........................37

The Heart of the Issue is Poverty …………………………………...……......40

The Way Forward ………………………………………………………........43

Summary ………………………………………………….………………….46

CHAPTER THREE: BIBLICAL AND HISTORICAL CONTEXT .................................47

Overview ...........................................................................................................47

Father God’s Unconditional Love for the Poor As Found in Scripture ............48

The Foundational Support Found in the Pentateuch ..................................48

Father God's Love and the Believer's Responsibility……………………51

Father God's Love Beyond the Pentateuch………………………………53

The Cost to be Paid for Loving the Poor and Oppressed...………...…….56

Two Divergent Perspectives: One Common Experience…….…………..58

A Brief History of the Lutheran Church's Service to the Poor……………….64

Overview…………………………………………………………………64

Pietistic Roots of the Lutheran Church's Social Ministry Movement...…65

A Christian and A Democrat - The New Deal & The Great Society………...85

Summary……………………………………………………………………104

CHAPTER FOUR: DESCRIPTION OF THE MINISTRY PROJECT………………..106

Overview……………………………………………………………………...106

Essential Principles for Building Networks of Hope………………………....107

The Journey Must Begin with Relationship………………………….....107

The Action Steps………………………………………………………..111

The Binding Principle: Prayer……………………………………….…118

The Birth of Heart of Compassion Partnerships……………………………...121

The Birth Pangs………………………………………………………....121

The First Project is Born: The Urban Outreach Center………………...125

The Second Project is Born: Serve the City Chesapeake………………135

The Partnership Expands: The Compassion Network is Born…………143

Summary……………………………………………………………………..149

CHAPTER FIVE: RESULTS, ANALYSIS, AND FUTURE WORK…………………153

Overview……………………………………………………………………..153

The Cost of Working with the Poor…………………………………………154

It must be understood: Satan hates the Poor……………………………154

Analyzing the Triumphs and Tragedies: Heart of Compassion Partnerships'

Goals………………………………………………………………………...158

Did the Author Achieve What He Set Out To Do?.................................158

What Went Right & What Could Have Been Done Better?....................160

What Were the Joys & Sorrows that Occurred in the Context of the

Journey?………………………………………………………………...164

Elements Essential to the Future Development of Heart of Compassion

Partnerships………………………………………………………………….168

What Hopes Does the Author have for this Ministry Project?................168

What Does the Author Hope to Achieve before his Ministry Ends?.......171

What needs to occur for this Ministry Outreach to Outlive the Author?.172

Conclusory Remarks………………………………………………………...175

WORKS CITED………………………………………………………………………..179

APPENDIX A: God's Heart for the Poor A Scriptural Overview……...………………183

APPENDIX B: The Kingdom Project of Apostles Lutheran Church…………………..190

APPENDIX C: Step by Step Instructions for Establishing a Non-Profit………...…….192

APPENDIX D: Urban Outreach Center Parent Manual…………………………….….194

APPENDIX E: Serve the City Chesapeake Planning Manual………………………….204

APPENDIX Fa: Sermon Outline - Living Like A Follower of Christ…………………224

APPENDIX Fb: Sermon - Living Like a Follower of Christ…………………………..227

APPENDIX G: Sample Memorandum of Understanding……………………………...234

APPENDIX H: Building Networks of Hope: A Planning Guide………………………236

APPENDIX I: Suggested Reading for Further Growth………………………………..239

xii

LIST OF ILLUSTRATIONS

Figure 1. The Binding Principle of Prayer……………………………………………...108

Figure 2. Student Mentoring Process...............................................................................131

Figure 3. Student Leadership Mentoring Process............................................................132

Figure 4. Serve the City Faith Partners…………………………………………………162

xiii

LIST OF TABLES

TABLE 1. Case Study Overview……………………………………………...…………21

TABLE 2. Historic Minnesota Lutheran Milestones…………………………………….83

TABLE 3. Essential Principles…………………………………………………………108

TABLE 4. Urban Outreach Center Partners……………………………………………136

TABLE 5. Community Partners for Serve the City Chesapeake……………………….139

TABLE 6. The Vision, Mission, & Purpose of the Compassion Network……………..150

CHAPTER ONE: INTRODUCTION TO THE PROJECT

Overview

Since the opening days of the Church, the distribution of material goods has been an issue

that caused distress in the Body of Christ. In the Book of Acts it was the Gentiles who felt their

widows were being neglected (Acts 6:1). In the Books of 1 and 2 Corinthians, the Apostle Paul

had to address a number of issues surrounding the disparity of goods and their relative

distribution. These included; first, the need to deliver a severe rebuke to the rich who were eating

and drinking to excess before the Lord’s Supper, while the poor had nothing to eat (1 Corinthians

11:20-22); and second, the need to encourage the Corinthians to participate in a collection for

Jerusalem in its time of need (2 Corinthians 8:1-7).

The challenges faced by the early church have not changed as we journey ever deeper

into Twenty-first Century America. Still, the division between rich and poor has grown wider.

Still, the suburban churches have grown richer and larger while the urban churches have grown

smaller and poorer. Still, the in-reach to urban areas by the wealthy suburban churches remains

pathetic. In fact, Ray Bakke, in his book A Theology as Big as the City, compared the growing

separation of rich and poor, which he stated no one could honestly say was not happening all

around the world, to the sin of Sodom. He then gave this warning: “That, my friend, is the most

biblical sign that your city is in grave danger of God’s judgment.”1 For this problem to be

1 Ray Bakke, A Theology As Big As The City (Downer’s Grove: Intervarsity Press, 1997), 42.

reversed, a new way of forming partnerships must be found. Walter Brueggemann spoke of this

as “prophetic energizing.” He linked it in fact, to the hope of what may be: “We are energized by

what we might possess NOT what we have.”2 Thus “prophetic energizing” is fueled by

imagination: “The task of prophetic imagination is bringing forth from people that which was

suppressed so deeply they didn’t know it was there.”3,4 Brueggemann summed up the purpose of

“prophetic energizing” in this way: 5

1) The task of prophetic ministry is to evoke an alternative community that knows

it is about different things in different ways.

2) The practice of prophetic ministry (must be present in all we do).

3) Prophetic ministry seeks to penetrate the numbness that dulls our senses and

keeps us participating in the very body of death (that is killing us).

4) Prophetic ministry seeks to penetrate despair so that new futures can be

believed and embraced…

Don Browning made a similar observation; “For individuals to be free to change social structures

that oppress them, they must be liberated from their psychologically internalized structures of

oppression.”6 In other words, people must be enabled to see a different future if there is any

chance of them being able to live it.

Thus the new way this author proposes to bring about “prophetic energizing” is to build

community partnerships into networks of hope. These networks consist of a dynamic partnership

between faith-based groups, governmental, community organizations and business alliances.

2 Walter Brueggemann, The Prophetic Imagination (Minneapolis: Fortress Press, 2001), 14.

3 Ibid, 65. 4 Another great resource that tells in story form the releasing of God-given dreams is Bruce Wilkerson’s

The Dream Giver, Multnomah Publishers, 2003.

5 Brueggemann, 117.

6 Don S. Browning. A Fundamental Practical Theology (Minneapolis: Fortress Press), 247.

Thus, this chapter seeks to answer the following questions: What is the problem this partnership

addresses? Why is this partnership important? What are the limitations of the partnership? What

are the biblical and historical perspectives of the problem, and the literature pertinent to

addressing this problem?

Statement of the Problem

The purpose of this dissertation is to present an analytical case study that answers the

question: What are the foundational elements required to form community partnerships, between

urban and suburban faith communities, community organizations, and governmental entities, into

networks of hope that bring about transformational change? The author of this dissertation has

seen firsthand the urban-suburban dichotomy from a number of perspectives: first, as a

pharmacist in a small Midwestern town in Ohio known as “the Appalachia” of Ohio, second, as a

pastor who served a congregation in a small struggling agricultural village in Ohio, third, as a

Navy Chaplain where for the first time he experienced a truly urban center in California, and

finally for the last twenty years, as a pastor in suburban Chesapeake, Virginia. During these

separate seasons of service, the author has seen people forced to make decisions on whether to

buy prescriptions or food, while at the same time, watching as one bad decision after another is

made by individuals and governments cementing people into a cycle of poverty.

In each step of the journey, the author attempted to act as an advocate on behalf of the

poor, even becoming involved in politics in a run for the State Legislature in Ohio. The driving

force behind this however, was a liberal perspective that informed the reason for the author’s

involvement, but that was not based in an understanding of the Holy Spirit. Since then, while the

author’s heart for the poor has not changed, the author has changed radically in his relationship

with the Lord, becoming Spirit-filled.

For the past nineteen years, the author served as senior pastor of Apostles Lutheran

Church. In that role, he saw the power of the Holy Spirit at work to transform a congregation

devastated by tragedy and desperately focused inward. Over the last seventeen years, the author

watched Apostles go from a yearly outreach budget of $1,000 to one of over $40,000. What is

more, the author started two non-profit organizations in the Hampton Roads area: PROMOTE

Family Learning Centers, Inc. and Heart of Compassion Partnerships, Inc. PROMOTE was

designed to render services that strengthen the family. Heart of Compassion Partnerships was

designed to network resources in order to bring about neighborhood transformation. The

principle target neighborhood of Heart of Compassion Partnerships has been the Campostella

area of Chesapeake, Virginia because of its designation by the City of Chesapeake.

On June 6, 2006, the City of Chesapeake released their City of Chesapeake 2006

Neighborhood Quality of Life Study.7 The study’s objective was to measure “quality of life”8

issues in the various neighborhoods of the City of Chesapeake, Virginia. “The factors used in the

analysis were primarily derived from local government agencies and organizations. These factors

ranged from social measures of community to environmental quality criteria.”9 The designation

of a neighborhood with a “desirable quality of life” was based on whether or not there existed

“… a mix of older and younger residences…served by strong public schools, and residences that

7 Metropolitan Studies Group, "City of Chesapeake 2006 Neighborhood Quality of Life" (Charlotte, NC:

Chesapeake Neighborhood Services Department, 2006).

8 Ibid, 3.

9 Ibid, 15.

are involved in their community.”10 This was determined by measuring twenty-three variables

organized into four areas: “social, crime, physical, and economic…”11 The assessments were

applied to the city’s “Neighborhood Statistical Areas (NSAs).” Each of the four variables was

measured in each NSA and was then designated into one of three groupings: “Developing,

Sustaining, or Revitalizing.”12

The author, utilizing his non-profit, faith-based organization13, worked in NSA 60, 61,

and 46 known as the Campostella and Portlock areas respectively. Campostella is considered one

of the most at risk areas by the City of Chesapeake due to the number of Title 1 Schools

requiring free meals and other services to its students. The author has worked in this area for

about seven years. At first, the effect of the initial ministry effort in Campostella was marginal,

nonetheless, the author made several observations:

1) The people were skeptical about outside groups. Too many of them had

come to do a short-term project and then use it for their own personal

media promotion.

2) The building of relationships of trust was essential before starting a

major ministry effort.

3) It was essential to come humbly, recognizing that there had been those

who had labored long and hard in that vineyard long before the

suburban church arrived: i.e. the suburban church was not the “great

white hope.”

Since the start of the ministry outreach efforts, the author witnessed firsthand that the

need is critical. In fact, every day of delay sees any number of young people enter a path of pain

and personal destruction. For the author, it was nothing short of agonizing to watch this unfold.

10 Ibid, 17.

11 Ibid, 15.

12 Ibid, 17.

13 Heart Of Compassion Partnerships. Urban Outreach Centers. Online:

http://heartofcompassionpartnerships.com [18 March 2012].

For example, in the early years of life, the faces of the children in these areas are just as bright

and beautiful as the face of any child in the suburbs. By the time they reach their teens however,

a terrible transition begins to take place, and one can literally start to see the light in their eyes

begin to dim by the reality of their circumstances; a reality that points to drugs and gangs as the

only way to a life of material means.

Observing the transition from childhood to young adulthood was enough to break the

author’s heart, but when it became obvious that the only consistent partner these people had was

the government, it was devastating. As one pastor and friend of the author noted, the resultant

lesson that pervades the urban population is one of “take as much as you can and give as little in

return as possible.” Observing this caused the author to spend a significant amount of time and

resources to find another way of ministry delivery that involved the indigenous population. The

author’s passion is to mobilize and bring to bear the Body of Christ in deeds of love that make

real the words of Jesus in Matthew 25:33-40. It was therefore essential for the author to find

another means of ministry delivery to the urban poor.

In his book, Announcing the Kingdom, Arthur Glasser referred to Jeremiah 29:4-7 as

critical to our understanding of urban ministry. In this passage, Jeremiah calls the people of

Israel, now in exile, to pray for the welfare of the city, and then tells them that as the city

prospers, so too will they. “They were to be socially responsible people among the

Babylonians….No longer were Jews to form encapsulated societies living in withdrawal from

other peoples…”14 This remains the challenge for the Church today as well. Conservative

Christians live in isolation and withdrawal, with their emphasis on home schooling and the

14 Arthur F. Glasser, Announcing the Kingdom (Grand Rapids: Baker Academics, 2003), 167.

development of the “Christian version” of entertainment spots and vacation destinations. The

result has been a fierce independence that even isolates one brand of Christian from another.

In order to identify and implement a new ministry delivery system therefore, the author

had to rethink the nature and composition of partnerships. The larger churches were unwilling to

form partnerships unless they were the predominant leader. The smaller churches were willing

but lacked woefully in resources, volunteers, and sometimes, leadership. So the author began to

look at ways of forming private-public partnerships that maintained an unapologetic, full-

throated Christian witness. With nothing to start with but a vision and the backing of the author’s

congregation, the outreach to Campostella began in earnest.

At the heart of this outreach effort was the need to become a “missional church.” Mark

Driscoll defined the missional church in the following ways: 15

 Missions is every Christian being a missionary to their local culture.

 Churches are the people who love Jesus and serve his mission.

 Community means the church is a counterculture with a new way of life through

Jesus.

 Pastors are missiologists who train Christians to be effective missionaries.

 Faith is lived publicly together as the church and includes all of life.

Thus the outreach began by forming partnerships within the culture. The first partnership

was with the real estate company that owned the subsidized housing units in the area. This

company received a grant from HUD (Housing and Urban Development) to convert a group of

apartments into a community center. Consequently, they were now required by HUD to provide

programming, which necessitated the need to have someone run the programming. Together,

stakeholders forged a partnership that included a local church (at the author’s insistence), the

15 Mark Driscoll, Confessions of a Reformissional Rev: Hard Lessons from an Emerging Church (Grand

Rapids: Zondervan, 2006), 19-20.

police, the Office of Neighborhood Development for the City of Chesapeake, the work-study

office of a local university and, through the author’s participation on the Governor’s Council on

Faith-based Initiative, the Commissioner of Virginia’s Department of Human Services.

The concept of public-private partnerships to build networks of hope is presented in this

case study as a model delivery system for effective and transformative ministry. The study

addresses the time frame that began when the Urban Outreach Center was established in the

Campostella area under the direction of Heart of Compassion Partnerships. The study analyzes

strategies used in the networking process, and includes a start-up manual that provides a template

for a memorandum of understanding, the essentials for operating a Spirit-filled ministry in a

secular environment, the importance of mentoring in breaking the cycle of poverty, and

strategies for reaching the parents/caretakers while serving the children.

Rationale for Doing the Case Study

During the mid to late Twentieth Century, the delivery of goods and services to the

needy, by and large moved from being an outreach effort of small communities taking care of

their own, to a governmental system of delivery. Governmental involvement in the delivery

system came as a result of widespread hunger and joblessness in the Great Depression. Although

it would be hard to argue that this action was not necessary, it began to create a sense of

entitlement, dependence, and release. In the urban settings where poverty remained a constant

way of life, there grew a sense of entitlement to government assistance and dependence on this

aid. In the suburban area, there came a release of responsibility as people began to see the care of

the poor as belonging to the government which was bought and paid for through their taxes.

Thus began the rise of the self-focused suburban congregation. Hundreds of churches

began to rise in the resource-rich neighborhoods of the predominately white middle and upper-

middle class areas of our nation. In fact, lured by the wealth and the relative lack of problems

within the suburban population as compared to the urban poor, there were even some

congregations that relocated from urban areas to the suburbs. This attitude was even adopted

among church planters and thus became a prevalent means of establishing new churches. Bakke

codified this in his research. “Protestants generally have cut themselves off from ‘parish’

thinking – an ongoing commitment to their place of ministry – so that when a church’s location

became ‘inconvenient’ it simply relocated to a new place, often near a freeway.”16 Don

Browning in A Fundamental Practical Theology said, “In the middle-class white churches that I

knew, there was little concern with concrete issues of welfare, housing, employment, and

financial counseling.”17

Whether denominationally tied or independent, church planters looked to the

demographics of a region to identify the fast growing areas where it can be relativity assured that

a quick-start mission would have success. Some even marketed the choice of a name to see what

would best sell. In this regard, the author has been unable to identify a single mission start by

denominations traditionally associated with middle/upper-middle class American Christians in

areas marked urban and poor in the Hampton Roads area of Virginia. Walter Brueggemann

observed that this reality caused the suburban church to become so bound by materialism it no

longer even sees the need for God’s Kingdom principles, much less responds to the need around

16 Ray Bakke, A Theology As Big As The City (Downer’s Grove: Intervarsity Press, 1997), 42.

17 Don S. Browning. A Fundamental Practical Theology (Minneapolis: Fortress Press), 254.

them. “For those who regulate and benefit from the order of the day, a truly free God is not

necessary, desirable, or perhaps even possible. Compare this to the social setting of most

churches in America.”18

Driving this rush to the suburbs was the insatiable appetite created by the church growth

movement in the concept of the “attractional” church. The purpose of the attractional church is to

draw people in by a whole array of goods and services. Mark Driscoll puts it this way, “The

primary task of the ‘attractional’ church is to bring people from the culture into the church to

partake of programming that targets their felt needs.”19 There is much debate in the literature

about this phenomenon, with some that point to the vast numbers of people in the church that

would not otherwise be there, while others point to a damaging theology that has been

established by this approach. By in large however, the analysis has not been positive. Reggie

McNeal in Missional Renaissance, Changing the Scorecard for the Church, observed that the

church had inadvertently reduced the activities of God from King of the Universe to an activities

director in a church.20 Alex Roxburgh and Scott Boren agreed that the Gospel has even been

compromised by this approach. “Conversation about the missional church should be informed by

the Latin phrase: missio dei (Mission of God)...(but) the Gospel has been compromised in that it

18 Walter Brueggemann, The Prophetic Imagination (Minneapolis: Fortress Press, 2001), 23. 19 Mark Driscoll, Confessions of a Reformissional Rev: Hard Lessons from an Emerging Church (Grand

Rapids: Zondervan, 2006), 25.

20 McNeal discusses this concept and the damage done on pages 42 to 45 of his book. He states that the worst part of this has been the idea of the “church culture” to which people must be converted and then convinced to

withdrawal into from the world.

has become all about us and how God is supposed to meet our needs and we have created the

attractional church to show God does just that.”21

Regardless of the missional vs. attractional debate, the result of this suburban outlook by

the Body of Christ has been an abandoning of the urban poor to the government. Worse yet, it

has created a cycle of poverty from which it is very difficult to break free. As Brueggemann

observed, “…you destroy hope when the present is also the future.”22

In response to this demeaning cycle, many in the conservative branch of Christianity have

become very vocal about how government intervention is a waste of their tax dollars and have

called for an end to government welfare programs. Yet their in-reach to the urban area has been

woefully inadequate, and in no way could it replace what the government is doing. In fact, in-

reach by the Body of Christ has fallen into a rather dysfunctional pattern. Conservatives want to

preach the Gospel but are not known for their involvement in the material lives of the poor.

Liberals want to provide material aid but are little interested in the spiritual development of the

poor where true transformation is to be found. It is a sad commentary on the Church that this

situation was identified twenty-one years ago by Lesslie Newbigin: 23

“On the one hand, there are those who place exclusive emphasis on the winning of

individuals to conversion…(with) numerical growth (as)…the central goal of mission –

for these, action for justice and peace in the world is a secondary matter. On the other

hand, there are those who condemn this as irrelevant or wrong. The gospel is about God's

Kingdom (on earth).”

21 Alan J. Roxburgh and M. Scott Boren, Introducing the Missional Church, What it is, Why it Maters,

How to Become One (Grand Rapids: Baker Books, 2009), 69.

22 Walter Brueggemann, The Prophetic Imagination (Minneapolis: Fortress Press, 2001), 61.

23 Lesslie Newbigin, The Gospel in a Pluralist Society (Grand Rapids: William B. Eerdmans Publishing

Company, 1989), 135.

Newbigin struck a very careful balance in discussing this issue, but he gave these warnings as his

conclusion: 24

1) “A Christian community which makes its own self-enlargement its primary task may

be acting against God's will.”25

2) “The conflict between these two ways of understanding mission is profoundly

weakening the Church's witness.”26

3) “To set word and deed, preaching and action, against each other is absurd. Action or

justice and peace in the world is not something which is secondary, (or) marginal to the

central task of evangelism. It belongs to the heart of the matter.”

This classic dichotomy between liberal and conservative churches begs the question:

“Why are “Spirit-filled” Christians less responsive than traditional mainline groups?” Larry

Christenson in his book, The Charismatic Renewal Among Lutherans, challenged the new

Lutheran Charismatics by observing, “When we have prayer meetings and Bible studies, the

charismatics are right there. But when there’s work to be done around the church, it’s the old-line

Lutherans I can count on.”27 Thus, the challenge of this project was to identify the foundational

elements that enable suburban church members to move beyond the comfort zone of serving

their fellow members, to the places of real need in their communities. Equally important was the

means to inspire and empower urban church members to move from a position of entitlement to

one of servant-leaders in their communities.

Also undergirding the problem is the seeming inability of the Body of Christ to work

together. Laying aside the Apostle Paul’s words that in Christ there is to be no Jew or Gentile,

24 Ibid, 137.

25 Ibid.

26 Ibid, 136.

27 Larry Christenson, The Charismatic Renewal Among Lutherans (Minneapolis: International Lutheran

Renewal Center, 1985), 124.

circumcised and uncircumcised, barbarian, Scythian, slave, or free (Colossians 3:11), we remain

divided over prayer, Baptism, the Lord’s Supper, worship, and almost anything else one would

want to name. Overcoming sectarian attitudes is imperative for the Body of Christ if our witness

is to be persuasive and our communities transformed. The author makes the case that delivery of

ministry to the urban poor is the most effective way to overcome these attitudes, with the result

that the Body of Christ is brought together to bring about true spiritual transformation in our

neighborhoods.

The author further believes the concept of public-private partnerships addressed in this

case study demonstrates a model delivery system for effective and transformative ministry.

Historically, it even aligns with the original concept behind the word “church.” As Roxburgh and

Boren observed, “The Greek word used for church in the Bible – ecclesia – wasn’t a religious

word, but rather a political word meaning, ‘public assembly.’ They chose this word because they

saw themselves as a ‘public sign’, i.e. a local church is to be an embodiment of what God is

calling all creation to be through the Spirit.”28 Thus for the author, the model necessarily

includes essentials in operating a Spirit-filled ministry in a secular environment that also seeks to

break the cycle of poverty. As Ray Bakke observed, “God’s Kingdom agenda seeks the personal

salvation of all persons and the social transformation of all places.”29 Thus the building of

networks of hope needs to be accomplished by bringing together people of goodwill in both the

secular and sacred world, and by marrying an outreach of sustenance with an in-reach of spiritual

empowerment.

28 Alan J. Roxburgh and M. Scott Boren, Introducing the Missional Church, What it is, Why it Maters,

How to Become One (Grand Rapids: Baker Books, 2009), 71.

29 Ray Bakke, A Theology As Big As The City (Downers Grove: Intervarsity Press, 1997), 66.

Limitations and Assumptions

The intent of this case study is to present a model that the author believes is both

transferable and brings together urban and suburban congregations in meaningful partnerships

meant to endure over long periods of time. Thus the case study will present a broad range of

activities that were engaged in as part of the outreach efforts in the Campostella area of

Chesapeake, Virginia only. To demonstrate its transferability however, it will have to be

replicated in other areas. While the author intends to do that, this dissertation does not address

this possibility.

In addition, while the author does not in any way limit the power of the Holy Spirit to

bring about sudden and instantaneous change, it is long term, on-going change that the author

seeks when using the term “transformation.” The time period covered by this case study does not

allow for outcomes over a sufficient time to demonstrate long term change. Instead, the author

was limited to identifying the initial signs of transformation.

Additionally, this case study analysis takes place in a certain kind of American culture.

Thus, it may not transfer well to other cultures, or to large metropolitan areas of our nation. This

would need to be demonstrated through cross-cultural studies.

Finally, future doctoral projects besides those mentioned thus far, include quantitative

studies that develop testing instruments to measure behavioral changes and choices made by

clients in this or future studies. An example might be the measurement of the number of long

term productive partnerships that remain vital after twenty years or more or the transformational

impact on individuals or neighborhoods.

Biblical, Theological and Historical

Arguably, the most significant moment in the interaction of Jesus with His disciples came

on the night He was betrayed. Up to that moment, the disciples were for the most part, unwitting

observers of servant leadership in the Kingdom that had been brought into their world. Over and

over, they indicated by their response and actions that they did not understand what was

happening in their midst. So on this night, Jesus did not speak in parables or lessons. Instead He

demonstrated in word and deed how essential it was for them to become servant leaders.

It is the Apostle John who captured this teaching and laid it out for us clearly and

succinctly in the words of Jesus, words that are truly given with the care of final instructions. In

other words, Jesus is saying this is what I have been teaching you, and this is the legacy of

service I wish to leave to you. Two strong teachings emerged, but not until He gave them a

demonstration that stunned them all. Thus after supper, Jesus removed His outer garments,

girded Himself with a towel and began to wash the disciple’s feet. This moment was so shocking

that at first, Peter steadfastly refused. No way was someone of such prominence going to do the

work of slaves. But Jesus replied unless they entered into this moment, they had no part in Him.

Following this life-shaping moment, Jesus began to teach. He started by telling them how

they must carry out their mission, He told them the effect it would have on the mission, and then

He told them the mission. First He told them how they were to carry out the mission: 30

Do you understand what I have done to you? You call me Teacher and Lord, and you

are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also

ought to wash one another’s feet. For I have given you an example, that you also should

do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his

master, nor is a messenger greater than the one who sent him. If you know these things,

blessed are you if you do them.

30 The Holy Bible: English Standard Version. (Wheaton: Standard Bible Society, 2001), Jn 13:12–17. Note:

all Scripture references are from the English Standard Version unless otherwise noted.

In a single masterful stroke, Jesus encapsulated the heart of God. As with all His teachings,

however, Jesus drew this teaching from the Hebrew Scriptures.

All through the Old Testament, God’s heart for the poor, the widow, the orphan, and the

sojourner in their midst is evident. In fact, if the poor are neglected, there are curses and

punishments that are prescribed, and if they are cared for, there are blessings.31 This lesson

would not be lost on the new Church as the office of Deacon was established by the Apostles in

Acts 6:1-6. Thus it was critical to our Lord in His final moments with the disciples, that He

anchor in their hearts the absolute necessity that they be servant leaders. In His next phase of

teaching, Jesus told them why this was so important.

Jesus said, “A new commandment I give to you, that you love one another: just as I have

loved you, you also are to love one another. By this all people will know that you are my

disciples, if you have love for one another.” (Jn 13:34-35). Jesus knew that servant leadership

was so different from how the world operated, that it would be the one distinguishing mark the

world could not ignore. In fact, when Jesus had to teach this lesson to the disciples for the third

time, because they had slipped into an argument about which one was the greatest, He said to

them:

You know that the rulers of the Gentiles lord it over them, and their great ones exercise

authority over them. It shall not be so among you. But whoever would be great among

you must be your servant, and whoever would be first among you must be your slave,

even as the Son of Man came not to be served but to serve, and to give his life as a

ransom for many. (Matt 20:25-28).

Does this mean then, that the principle mission of the Church is to do good works? The answer

is, “No.” After driving home the methodology and its purpose Jesus told them the mission.

31 See Appendix A: God’s Heart for the Poor

Jesus simply said, “I am the way, and the truth, and the life. No one comes to the Father

except through me.” (Jn 14:6). Thus, the mission of the disciples was to show the world the way

to Heaven, and the only way to Heaven is through the Son. But first, they had to get the world’s

attention. They, like us, lived in a pluralistic culture that embraced the worship of many gods.

Thus, without getting the world’s attention that they were different, they would not get a hearing

on this “New Way” they were to introduce.

This is what is so disturbing to the author and why he feels this project is not only on

solid biblical ground, but is desperately needed. The current standing of outreach by the faith

community is nothing short of disturbing. In conservative faith-based publications (e.g.:

Charisma Magazine), there is an all-out attack on the government and anything having to do with

the government, including the care of the poor. In liberal publications (e.g.: Sojourners

Magazine), the zeal for community organizing is so fervent among mainline groups that if

getting a community to come together to demand government help means dropping the name

Jesus, then so be it. In other words, “interfaith” is in, “Christian” is out.32 To embrace this

thinking; however, is to embrace only two-thirds of the teaching of Jesus.

The faith community is not called to merely engage in good works for the sake of good

works. What is accomplished if someone is well fed and fashionably clothed if ultimately they

go to hell? Transformation must be a function of BOTH body and soul. In fact, the biblical-

historical record demands it.

So how did the Church get so disengaged from the mission and so focused on the

methodology? For the American Church, the answer seems to point to the era of the Great

32 As an example, see page 15 of Sojourners magazine the April 2010 issue.

Depression. Prior to this time, the work of charity was done neighbor to neighbor and local

church to community. In fact, in Freedom from Fear, David Kennedy points out that prior to this

moment it was unheard of for the government to meet the social needs of our nation.33

Overwhelmed with the need presented by an unemployment figure of 25%, relief agencies and

local churches found it impossible to meet the need and began to look for help from wherever it

might come. The Franklin Delano Roosevelt Administration responded with the New Deal.

The architect of the New Deal was a devout Christian named, Francis Perkins. She was

the first woman to hold a presidential cabinet position. Kristin Downey wrote about Perkins in,

The Woman Behind the New Deal-The life of Francis Perkins, FDR’s Secretary of Labor and his

moral conscious. With the best of intentions and a heart for the poor, Perkins helped construct

the infrastructure that laid the ground work for government intervention. Before one heaps

criticism on Ms. Perkins however, it must be remembered there was a different cultural overlay

in that day in which the integration of one’s faith into their work would not have been questioned

as it is today. As times changed however, the cry of separation of church and state became

louder and louder and government intervention took a decidedly secular turn.

Thus, it is crucial for the Church to reemerge as the principle provider of outreach to the

neediest of our society. If we seek true and lasting transformation, the Church of Jesus Christ is

the only one equipped to lead the way. As such, the author believes ministry outreach such as the

one presented in this dissertation is the future of the church.

33 See Kennedy’s discussion in chapters two and three.

Literature Pertinent to the Case Study

The literature encompasses a wide array of subjects both sacred and secular. The history

of service delivery to the poor and the transfer of responsibility from individuals and churches to

the government will need to be documented. This will require literature covering the Great

Depression, the New Deal and the Great Society. Additionally, literature covering how the

church has responded to the needs of the poor will need to be reviewed.

Finally, the author would need to make an argument about how experience of the Spirit

brings about change in people, with the net result of outreach to the poor. Most of the evidence

in this regard is experiential, but in “academic terms” this must be quantified. Thus, it might be

necessary to review some sociological research on religious experience and how this experience

impacts people toward outreach.

One primary resource was Karla Poewe’s essay “Rethinking the Relationship of

Anthropology to Science and Religion.”34 Several of the authors in this volume are indebted to

Poewe for their research into religious experience, relying upon her concept of metonym rather

than metaphor. Another of Poewe’s works might be her article, “On the Metonymic Structure of

Religious Experience: The Example of Charismatic Christianity.”35

A theme repeating itself in the literature was the necessity for the church to engage

culture. This author found Roxburgh and Boren’s observation particularly helpful: “All the

church does and is should live out God’s life in the midst of the world; missional people should

34 Karla Poewe, “Rethinking the Relationship of Anthropology to Science and Religion,” in Charismatic

Christianity as Global Culture, 234-54.

35 Karla Poewe, “On the Metonymic Structure of Religious Experience: The Example of Charismatic Christianity,” in Cultural Dynamics 2:4 (1989): 361-80.

practice God’s life before a watching world.”36 The implication is clear, the Body of Christ must

learn to come together and work together because it is in our unity that we witness to the world

of the power of Christ. As Bakke states, “If the Bible teaches that cities are important beyond the

fact that they are collections of individuals, then our ministry in cities must be both public and

private, personal and corporate.”37

Methods of Solving and Analyzing the Problem

Heart of Compassion Partnerships, the author’s 501c3 non-profit group currently

operating in the Hampton Roads area of Virginia, has served as the vehicle for outreach into the

Campostella area of Chesapeake. The mission statement for HOCP follows:

Heart of Compassion Partnerships (HOCP) is a faith based organization seeking to

transform lives one neighborhood at a time through the power of social convergence. By

working through private-public partnerships, HOCP identifies the needs in underserved

areas, and then brings to bear the resources and gifts of its partner organizations to

address those needs. The end result is neighborhood transformation.

Currently, HOCP carries out its mission by engaging in two ministry efforts. The first is

called The Urban Outreach Centers in which the mentoring and training of children occurs. The

operations of the center are based on a tutoring/mentoring model in which participants in the

program eventually become mentors for the younger students. The second is called Serve the

City which brings together the faith community to do free home repairs and community

improvement projects.

36 Alan J. Roxburgh and M. Scott Boren, Introducing the Missional Church, What it is, Why it Maters,

How to Become One (Grand Rapids: Baker Books, 2009), 54.

37 Ray Bakke, A Theology As Big As The City (Downers Grove: Intervarsity Press, 1997), 64.

It is the author’s intent through case study analysis, to identify and evaluate the

effectiveness of these programs in order to bring together the Body of Christ in meaningful

service that changes lives. Key questions explored and analyzed are in Table 1. The final phase

of evaluation will be discussed in the next section.

Table 1: Case Study Overview

Recruitment

Phase

1. What was the initial response of pastors who were invited to be involved?

2. Was there a difference in the response of large churches verses small churches?

3. How did residences of Campostella respond to the opportunity given by the ministries

offered?

4. What were the setbacks and how were they overcome?

5. What community organizations were identified as important partners and was the

recruiting process different than the faith

community?

6. What was necessary for government and community groups to have a comfort level

in working with the faith community?

7. Was the name of Christ honored in the recruitment phase?

Implementation

Phase

1. What programs were identified as key to life change for the residences of Campostella?

2. What level of participation was seen by the churches compared to the initial

commitment made?

3. Were there evaluation instruments used to measure progress in life change of the

program participants?

4. What setbacks occurred and how have they been overcome?

5. Emphasis has been placed on children throughout the implementation phase. Why?

6. How were the faith participants kept free to share the Gospel in light of community and

government involvement?

7. Was the name of Christ honored in the implementation phase?

Evaluation of the Case Study

Although quantitative research is not part of a case study project, it was nonetheless

important for Heart of Compassion Partnerships to obtain these measurements in regard to the

educational activities of our Urban Outreach Centers. Thus, as part of the evaluation of the work

done in Campostella, the author presents the outcomes of pre- and post-testing completed as part

of the 2012-2013 school year. In addition, surveys were taken of the teachers whose pupils were

part of the afterschool program of the Urban Outreach Center, and this too is presented.

The qualitative analysis presented includes perceptions of the pastors whose

congregations participated in the various ministries of Heart of Compassion Partnerships. The

author presents analysis from such questions as whether or not participants’ views of the poor

have changed and whether or not there has been increased involvement in the life of the

congregation by those who were volunteers, including the Chief of Police of the Chesapeake

Police Department regarding the impact on crime. Testimonies are included from those who

were the beneficiaries of the outreach ministries.

Results and Conclusions

The completion of this case study resulted in a fully operational picture of a community

partnership organized into a network of hope for the purpose of transformational change. As a

result of this study, faith groups desiring to impact their community are now utilizing the manual

included as Appendix E to serve our city.

Additionally, the author, who serves as the founder and leader of Heart of Compassion

Partnerships, desires this ministry to continue long after his involvement ends. The model

resulting from this project provides succeeding generations the blueprint to enable building

networks of hope without hindrance.

Finally, the author continues shaping the building process for networks of hope that has

enabled it to be adapted for other believer’s particular context of ministry. It is also the author’s

passion to promote the building of networks of hope to his denominational fellowship as well as

missionaries with whom he has developed a relationship. One such example is the work being

done in Belarus as a result of the author’s guidance.

Summary

There are few mandates clearer in the Bible than our responsibility to care for the poor in

our midst. By the same token, there are few mandates neglected more by the Church than the

care of the poor. There are many excuses given for this, but none of them are biblical. If the Lord

were to return today, how would the Church in America fair in relationship to the mandate of

Matthew 25? Would we be numbered among the sheep or the goats? This author seeks through

networks of hope to link, train, and inspire partnerships so that lives may be transformed.

The crucial question of this case study is, “What are the foundational elements required

to build community partnerships, between urban and suburban faith communities, community

organizations, and governmental entities that result in networks of hope that bring about

transformational change?” The City of Chesapeake, Virginia identified Campostella as a

targeted area for revitalization through their Quality of Life study. This author became involved

in this area through a partnership with Refuge Church of God in Christ, Lawson Reality, and the

City of Chesapeake. The facilitating group designated to oversee the partnership is the author’s

non-profit corporation, Heart of Compassion Partnerships.

The problem addressed is the lack of involvement in urban areas by suburban churches

leaving the urban population caught in a devastating cycle of poverty that kills hope, destroys

lives, and steals dreams. By building networks of hope, the author sought to reverse this trend by

restoring hope, mentoring success, and building dreams. Building networks of hope is

accomplished through training and education that will address parenting and education skills and

community improvement projects. This requires a coming together of urban and suburban

congregations, city governments, civic leagues, businesses, and universities.

The benefits to families as a result of this network are: the cycle of poverty is broken, a

firm relationship with Christ is established, and a future anchored in hope is enabled. In addition,

the faith community in partnership with the city unites in an on-going partnership of community

improvement for those who cannot afford this help. Additionally, specific goals and objectives

are laid out to guide the ministry of Heart of Compassion Partnerships and a framework is

provided to ensure that the program accomplishes its God given mission.

Heart of Compassion Partnerships, through the building of networks of hope, is the

product and producer of dreams. It is the dream of this author to see interracial bridging in the

ministry of urban and suburban congregations. In fact, this has been one of the major focuses of

his dream over the last decade. It is also the mission of Networks of Hope to help give birth and

new life to the dreams and futures of its participants and to awaken a new relationship with

Christ that will give them a future not only on earth but for eternity.

CHAPTER TWO: SURVEY OF THE LITERATURE

Overview

The literature surrounding the delivery of compassion based services is vast and growing

as more and more churches engage in this activity for legitimate and illegitimate purposes.38 As

the author read a wide array of literature and viewed a number of documentaries on the subject,

there emerged two ideological camps: one conservative, one liberal. As one might imagine from

the political morass in which our nation finds itself, the direction and terminology of these two

camps is quite divergent.

The purpose of this chapter therefore, is to bring to light how the choice of words not

only influences the tone of the conversation, but the delivery of services as well. Both camps

have strengths and weaknesses, and these will be pointed out. Additionally, the author found

himself at home in each of the camps, yet at other times he found himself repulsed by their

views.

Thus, this author drew the conclusion that a coming together of the two streams of

thought was the best direction to go. This direction, which combines the literary views, also

supports the author’s thesis, but may well prove to be unsatisfying to this intransigent culture that

seems to want everything labeled in black and white terms. To take one view over the other

however, is to ignore Scripture, history, and a decade of personal experience in the delivery of

38 This is taken up on pp 42-43 of this dissertation.

compassion ministry by the author. Every effort is made to present the literary views in a

balanced and fair manner. Even so, the author’s high view of Scripture is clearly the guiding

force that is not compromised. Thus the conclusions drawn from this chapter support the thesis

that the formation of community partnerships, between urban and suburban faith communities,

community organizations, and governmental entities, into networks of hope represent the wave

of the future to bring about transformational change in the lives of individuals and families.

Framing the Discussion

The Unity Shared within the Liberal and Conservative Perspective

The common perspective held within the two divergent perspectives of focus, liberal and

conservative, centers around the desire to fulfill a calling to the poor in time of need. There is no

disagreement on whether action should be taken by faith-based groups, rather, the disagreement

that frames the discussion is on when, how much, and under what conditions services should be

provided. The first point of contention to explore is the reasoning under which services are

provided.

Chapter one of this dissertation quotes Ray Bakke in A Theology as Big as The City when

he suggests that any city where the growing gap between rich and poor is getting greater, is a

sure sign that that city is in danger of God’s judgment. To understand what created the condition

that warranted such a stark statement, this author believes one must understand Walter

Brueggemann’s, The Prophetic Imagination.

Brueggemann begins with the premise that there is no freedom of God without the

politics of justice and compassion and no politics of justice and compassion without the

freedom of God. To this end, Timothy Keller, in his book, Generous Justice: How God’s

Grace Makes Us Just, argues the same point. He wrote that many would call generosity

to the poor mercy or charity, this however, is not supported in Scripture. He noted, “In

the Scripture, gifts to the poor are called ‘acts of righteousness,’ as in Matthew 6:1-2. Not

giving generously, then, is not stinginess, but unrighteousness.”39 Historically, few have

embodied the politics of justice and compassion more than Martin Luther King Jr.

Many outside King’s circle of influence, particularly white Americans, tried to get

African Americans to be satisfied with freedom in Christ, but it is very hard to experience

contentment when one has a foot on their neck. On the other hand, many within the Black

power movement, also outside King’s influence, attempted to have justice without Christ.

This prescription did little except to release fear and violence. This is highlighted in

Donald S. Browning’s book “A Fundamental Practical Theology” involving a case study

on the ministry of Rev. Arthur Brazier. At the time of Browning’s research, Rev. Brazier

was Senior Pastor at the Apostolic Church of God in Woodlawn, near Chicago. In a

sermon in which he addressed racism he said, “White Americans…are not like the South

Africans. Martin Luther King Jr. knew that, underneath it all, most white Americans do

have the right values. These values can be appealed to …”40

Perhaps the most poignant of the appeals was Dr. King’s, “I Have a Dream”

speech, delivered in Washington D.C on August 28, 1963. In that speech, he articulated a

dream of transformation not just for African Americans, but for all people. Timothy

Keller seems to support this idea when he said, as he was pointing to the life’s work of

Martin Luther King Jr., “There are not gradations in the image of God…We will know

39 Timothy Keller. Generous Justice: How God’s Grace Makes Us Just (New York: Dutton, 2010),

15.

40 Donald S. Browning, A Fundamental Practical Theology (Minneapolis Fortress Press, 1991), 251.

one day that God made us to live together as brothers and to respect the dignity and worth

of every man. This is why we must fight segregation with all of our nonviolent might.”41

In other words, King was not satisfied with the present as it was. This is what Walter

Brueggemann meant by “prophetic energizing,” when he wrote, “We are energized by

what we might possess, not by what we have.”42 Put another way, if the future looks the

same as the present, there will be no transformative power in our lives to drive us to that

future. That is, “you destroy hope when the present is also the future.”43

Two important outcomes of prophetic energizing are;1) “…to penetrate the

numbness that dulls our senses and keeps us participating in the very body of death that is

killing us,”44 and 2) “…to penetrate despair so that new futures can be believed and

embraced.”45 This is also the role of compassion ministries.

Acts of kindness that do little more than perpetuate the current condition of the

individual, accomplish no more than keeping that individual in a cycle of poverty. In

other words, anyone can keep the physical steps clean leading into one’s house, but only

Jesus can keep the threshold leading into our souls cleansed. Thus to be effective,

compassion ministries must see themselves as agents of transformation. That is,

“…bringing forth from people that which was suppressed so deeply they didn’t know it

41 Keller, 86-87.

42 Walter Brueggemann. The Prophetic Imagination (Minneapolis Fortress Press,

2001), 14.

43 Ibid, 61.

44 Ibid, 117.

45 Ibid.

was there.”46 Both the liberal and conservative views agree with this premise. As Helen

Barnes, a member of Rev. Brazier’s church47 who started the Christian Action Lay

Ministry stated in her interview with Don Browning, “Many important religious beliefs

and values are communicated by the way we care for one another.”48

The second area of agreement involved the need to do outreach itself. When the

economy collapsed at the end of the Bush Administration, it revealed the state of “poor

America” in terms not seen since the Great Depression. One of the more telling

documents in this regard, especially in terms of this dissertation, is the report, “Poverty in

Virginia.”49

What makes this report especially revealing is the fact that most of its work was

done prior to the economic collapse of 2008. To account for this, the report cited the

following from the Brookings Institute, “The poverty rate will increase rapidly through

2011 or 2012 and will not return to its 2007 level for more than 10 years.”50 This

ominous prediction is bearing itself out. By the time the 2011 United States Census

Report on poverty was released, the poverty level in Virginia had increased to 11.5%,51

46 Ibid, 65.

47 See Footnote 47.

48 Donald S. Browning, 253. 49 The report’s purpose was to present to the Governor recommendations for addressing poverty in

Virginia and was completed by Virginia’s Poverty Task Force in 2009. The author obtained a copy of the

report by virtue of his participation on the Governor’s Advisory Panel on the Faith-Based Initiative. The

author has served on this panel from 2002 to the present.

50 Emily Manea and Isabel Sawhill, “Stimulating the Effect of the Great Recession on poverty.” Sept 2009,

cited in Poverty in Virginia, Recommendations for the Commonwealth of Virginia’s Poverty Task Force 2009.

51 Alemayehu Bishaw, Poverty: 2010 and 2011 Issued September 2012, American Community

Survey Briefs US Census Bureau. http://www.census.gov/prod/2012pubs/acsbr11-01.pdf.

up from 9.9% in 2007.52 53 Faced with the reality of these figures, there is no

disagreement on either side of the theological perspective on the need to act.

Of equal importance to the author’s thesis were the factors identified in the “Poverty in

Virginia” report for why families and individuals find themselves in poverty. “[T]he strongest

predictors of poverty are marriage and work. Virginia families headed by women have a 60%

chance of being in poverty, compared to 4% of married families with children. Female headed

households having at least one person working, lowers the probability (of being poor) from 60%

to 18%”54 55 A major concern by both liberal and conservative groups is the breakdown of the

family and its implications. In fact, to emphasize the importance of this factor, the “Poverty in

Virginia” report quoted this statistic, “Census data shows that if all Americans finished high

school, worked full time at whatever job they then qualify for with their education, and married

at the same rate as Americans married in 1970, the poverty rate would be cut by around 70%.” 56

52 Alemayehu Bishaw, Poverty: 2007 and 2008 Issued September 2012, American Community

Survey Briefs US Census Bureau. http://www.census.gov/prod/2009pubs/acsbr08-1.pdf.

53 The “Poverty in Virginia” report noted that even these figures probably underestimated the level

of poverty. Poverty levels are determined by taking the subsistence cost of food for a family and

multiplying it by 3 to cover all other cost. Yet it was noted that the cost of housing during this period, for

the first time since figures had been collected, had outpaced the cost of food.

54 Poverty in Virginia: Recommendations from the Commonwealth of Virginia’s

Poverty Task Force 2009, 9.

55 When this report was presented to the Faith-Based Initiative Advisory Council on which the author sat,

this statistic was so stunning, that an extended discussion ensued to ensure that this was indeed an accurate figure.

56 Ron Haskins “Getting Ahead in America” National Affairs (1) 1; 2009, quoted in Poverty in Virginia:

Recommendations from the Commonwealth of Virginia’s Poverty Task Force 2009, 11.

These figures were echoed by Ron Sider in Just Generosity: A New Vision for Overcoming

Poverty in America, 57

The best single predictor of whether a child will suffer the agony of poverty is whether

Mom and Dad are married. Marital status is a better predictor of who will become poor

than education, race, neighborhood, or family background… Children in one-parent

families are eleven times more likely to experience persistent poverty than children in

two-parent families. Seventy-three percent of all children fall into poverty at some point

in their childhood.

These are stunning statistics, but they point to a real opportunity for Christians on both ends of

the theological spectrum to have a transformative impact.

Therefore, to summarize this section:

1) Both conservative and liberal believers agree on the call to care for the poor in our

midst.

2) Both conservative and liberal believers agree on the growing need to care for the

poor in our midst.

3) Both conservative and liberal believes agree on the need for compassionate ministry

to be transformative.

With agreement on the need for compassion ministry to be an agent of transformation and

on the fact that the need for compassion ministry is great, one would think that common ground

could be found for the two theological camps to come together. Unfortunately, this common

ground lies fallow. In its place are the strident voices of politics that have so damaged our ability

to govern ourselves as a nation, while at the same time bringing division between brothers and

sisters of the faith. The next section presents an overview of these voices.

The Strident Voice of the Conservatives

Several voices emerged from the conservative perspective, but none as prolific or

influential as Marvin Olasky. Thus his writings dominate the discussion, with the other voices

occupying a supportive role. As stated previously, conservatives do not deny nor feel led to flee

57 Ronald J. Sider, Just Generosity: A New Vision for Overcoming Poverty in America (Baker Books,

Grand Rapids, 1999), 121.

from the plight of the poor. They do however spend much energy on deciding who among the

poor should be helped. In fact, there is no term in the writings of the conservatives that appears

more than “worthy poor” or its derivations such as “deserving poor.” Added to this are the terms

“lazy” and the “pauperized.”58

Olasky begins his history, The Tragedy of American Compassion, by putting God on his

side: “The only question might be, how would we want God to deal with us? As a cold official

who provides material without love? As a warm sugar daddy who gives without discipline?

Cultures build systems of charity in the image of the god they worship, whether distant deist,

bumbling bon vivant, or ‘whatever goes’ gopher."59 He clarified this statement by pointing out

that different cultures viewed God in different ways, but that the views of the colonialist where

more in line with truth. “When ideas of God changed, so did systems of charity, but early on, it

was considered right to place sinners in the hands of a challenging economy.”60 What is more,

“Punishment for refusal to work and continued alcoholism could include whipping. But

enforcing work among the able-bodied was not seen as oppressive.”61

The “enforcing of work” was a dominate theme among the conservatives. In an article

written by Clive Beed and Cara Beed, “Assisting the Poor to Work: A Biblical Interpretation,”

they stated the following, “The basic problem is to restore the ‘productive capability’ of the

poor…enabling people to be self-sufficient. We believe that God’s and Jesus’ teachings suggest

58Pauperized was a term used by Olasky to describe the efforts to help the poor that he felt lead to a

condition that proliferated a class of lazy, overly dependent people.

59 Marvin Olasky, The Tragedy of American Compassion (Wheaton, Ill, Crossways Books,

2008), 8.

60 Ibid.

61 Ibid, 11.

that the poor are to be encouraged into forms of work organization exhibiting particular

characteristics and structures that are of optimal benefit to humankind.”62 But, as Timothy Keller

observed, this attitude often leads to blaming the poor for their condition, “Conservative theorists

put the blame on the breakdown of the family, for the loss of character qualities such as self-

control and discipline, and other habits and practices of the poor themselves…”63

In fact, in reading the material, it seemed important for the conservatives to make a clear

and distinct line between those who are worthy of help and those who must demonstrate a

turnaround in attitude before receiving help. For example, the following questions were offered

as guidance for those who are approached for help in church offices in When Helping Hurts:

How to Alleviate Poverty Without Hurting the Poor…and Yourself:

First, is there really a crisis at hand?...Second, to what degree was the individual

personally responsible for the crisis?... [I]t is…important to consider the person’s own

culpability in the situation. …allowing people to feel some of the pain resulting from

any irresponsible behavior on their part can be the tough love needed… [W]hat if this

person’s fundamental problem is not having the self-discipline to keep a stable job?...In

this case…it would be better not to do anything at all than to give [a] handout…[A

better]—and far more costly—solution would be for your church to develop a

relationship with this person.64

But how does one “build a relationship” in the case that Corbett and Fikkert suggest? The

individual is in crisis. They are looking for relief in their situation. Their utility service is about

to be cut off and they are told, “You will have to sit in the dark for a while because of the bad

choices you have made, but eventually we will get you straightened out.” The fundamental

problem with the conservative’s argument is that it releases the one from whom charity should

62Clive Beed, and Cara Beed. Assisting the Poor to Work: A Biblical Interpretation, in Christian

Scholar’s Review, Vol XL #1, Fall 2010, 15.

63Keller, 33.

64 Steve Corbett and Brian Fikkert. When Helping Hurts: How To Alleviate Poverty Without

Hurting The Poor and Yourself (Chicago: Moody Publishers, 2009), 106 & 55.

flow from doing what they know they should do. As Timothy Keller put it, “You could make a

good argument that our problem in society today is not that people don’t know they should share

with others and help the poor. Most people do know and believe this. The real problem is that,

while knowing it, they are insufficiently motivated to actually do it.”65 In other words, while

expressing concern about the importance of guarding against the excuses of the poor that prevent

them from making right choices, the wealthy among us are not willing to guard against our own

excuses from doing what is right. As problematic as this is, even more so is the strident language

used by conservatives.

As one reads the work of the conservative authors, one can almost forget that we are

talking about fellow adults: human beings made in the image on God. For example, Marvin

Olasky made this observation regarding the “poorhouses” of the past century, “Their existence

meant that no one would starve, but their poor reputation also meant that no one would be

attracted into pauperism…Poorhouses were never the major societal form of charity—the worthy

poor continued to receive help through private means."66 In talking about the economic crash in

the late 1830’s, he observed that “all Americans” were in agreement for the need of a quick

response to the situation, but in stating it this way, the implication is that “all Americans”

concluded that, “…some in wanting to do so much so fast, failed to establish personal

relationships with recipients, and did not sufficiently discriminate between the needy and the

lazy. They pointed out that contributors were entrusting them with funds ‘solely’ to give

generous help to the worthy poor and nothing to the lazy.”67

65 Keller, 79.

66 Olasky, 45. For a definition of pauperism, see footnote 61.

67 Ibid, 26-27.

It is not that the conservative writer’s underlying points are not sound. They are sound.

For example, in discussing the goal of material poverty relief, Corbett and Fikkert said, “First

material poverty alleviation involves…empowering people to earn sufficient material things

through their own labor, for in doing so we move people closer to being what God created them

to be…”68 They made clear that the goal should not be to create middle-to-upper-middle-class

Americans, “Rather, the goal is to restore people to a full expression of humanness, to being

what God created us all to be, people who glorify God by living in right relation with God, with

self, with others, and with the rest of creation.”69

Both Corbett and Fikkert and Olasky rightfully pointed to the fact that compassion

outreach moved away from relationship with the poor to checks written for the poor. The effect

of this was to lose sight of what outreach was doing to the poor. In other words, the focus turned

inward to how good the giver felt in the act of giving, rather than how diminished the recipient

felt in the act of receiving. Corbett and Fikkert observed, “For a host of reasons, low-income

African-American males sometimes struggle to find and keep jobs which makes it even more

difficult to apply for jobs. The last thing these fathers needed was a group of middle-to-upper-

class Caucasians providing Christmas presents for their children…”70

Olasky however, went so far as to compare the poor to animals, “They [the poor] find

champions who would prefer to see a Department of Housing and Animal Development passing

out free cages.”71 That is, it’s the fault of the poor who seek out enablers. This strident language

68 Corbett and Fikkert, 78.

69 Ibid.

70 Ibid, 67.

71 Olasky, 229.

may get big applause lines in conservative circles, but they do great damage to a person’s self-

worth, and this is the heart of the problem with this language. In the 1976 Presidential campaign,

then candidate Ronald Ragan described a woman on Chicago’s Southside who had been arrested

for welfare fraud, and although he did not say it, it was from his description that the phrase

“welfare queen” emerged to describe women, predominately Black, who were receiving

assistance, legitimately or not.72

Olasky continued his tyrant by stating that, “Government groups and many charities…

tended to offer ‘Velcro compassion’ –the poor, like children unable to tie their own shoes, were

treated to a continual supply of sneakers with Velcro closers.”73 The damage this kind of

language has done is incalculable. Even conservative writers Corbett and Fikkert agree that this

kind of language has been demeaning and damaging, “Instead of seeing themselves as being

created in the image of God, low-income people often feel they are inferior to others. This can

paralyze the poor from taking initiative and seizing opportunities to improve their situation…”74

Cornel West, an African American scholar, noted that this is at the very core of the

challenge facing Black America,. He said, “The most basic issue now facing black America is

the nihilistic threat to its very existence…It is primarily a question of speaking to the profound

sense of psychological depression, personal worthlessness, and social despair so widespread in

black America.”75 Nothing short of transformation brought about by compassion ministry efforts

72 See Wikipedia’s discussion of “Welfare Queen.”

73 Olasky, 222.

74 Corbett & Fikkert, 64.

75 Commonwealth Fund Commission on a High Performance Health System, Why Not the Best? Results

from the National Scorecard on U.S. Health System Performance, 2008 (New York: Commonwealth Fund, July

2008), 12.

is needed to address this tragic situation and the debate that surrounds it. However, it is not just

the strident language that is at the heart of the problem, it is also the ill-conceived compassion

outreach of the liberals.

The Ill-Conceived Compassion Outreach of the Liberals

How strange it seems to this author that the best critique of the delivery of liberal

compassion ministry, comes from the liberals themselves. For example, the liberal writers, like

the conservatives, readily acknowledge the problem of created dependency. But conservative

Marvin Olasky pointed to the issue through a critique of Josephine Shaw Lowell saying, “Above

all, Mrs. Lowell wanted to stop the spread of the dependency disease (emphasis added).”76 The

liberals also acknowledge this issue, but stated it in a way that not only preserves the dignity of

the people they were referring too, but also put the blame on themselves. For example, Sider,

Olson, and Unruh stated: “We follow Christ, but we are not Christ. [Thus] ‘One of the greatest

dangers we face…is that we create dependencies not on God but on ourselves and our

programs’.”77 This same team of writers also stresses the importance of community development

verses community handouts as a way, “to shape the community to be more consistent with God’s

design for shalom.”78 By doing this, they emphasized it would, “…guard against paternalism and

break cycles of dependency by creating opportunities for people to become self-sufficient.”79 80

76 Olasky, 78.

77 Ronald J Sider, Philip N. Olson, and Heidi Rolland Unuh. Churches that Make a Difference:

Reaching Your Community with Good News and Good Works, (Grand Rapids, Baker Books, 2002), 140-

141. 78 Ibid, 41.

79 Ibid

80 The author could not help but be struck by the care these writers used in the language they chose as

opposed to the conservative writers like Marvin Olasky. For example, see footnotes 77, 79, & 83.

The ill-conceived compassionate outreach of the liberals, indeed did both create

dependencies, and create a cold system whose main focus became the delivery of goods instead

of compassion. Again, Sider, Olson, and Unruh, wrote of a program that was known for its

caring, friendly atmosphere, and then compared it to a liberal government program

characterizing it in this way, “…the treatment received from other bureaucratic programs…

[as]…’get in line, show us your I.D., okay, next’.”81 As Jim Wallis noted, the conservatives have

demonized the poor, but “the liberals have bureaucratized…[them].”82

What is more, the liberal writers pointed to the fact that the growing support of

government aid not only went unquestioned, but began to be imitated by faith groups. As a

result, the focus shifted from eradicating poverty to the proliferation of giving. Sider, Olson, and

Unruh warned that this kind of approach not only did not address poverty at its core, it caused

other problems to arise. When it came to the act of alleviating physical deprivation, they said,

“Social ministry may alter people’s circumstances, but unless there is inner change, the root

problems will manifest themselves in other forms.”83 This could not have been truer as alternate

problems manifested themselves, both in the poor communities and in those who served them.

In the communities where compassion ministry originated, a growing indifference to, and

diminishing relationship with, the poor developed. Although utilizing sarcasm to do so, Marvin

Olasky pointed how we hide behind systems to provide for and avoid contact with the poor, “We

like the way a welfare system, corrupt and inefficient though it is, removes the burden of basic

81 Ibid, 24.

82 Wallis, 148.

83 Sider, Olson, and Unruh, 37.

material care from our consciences, and protects us from the mean streets that we traverse only

by day.”84

Sadly, the motive behind “helping the poor” has not always been pure either. Church

growth and church image in conservative and liberal churches alike, have been driving forces

that have taken churches in some unholy directions. As a result, the poor can feel taken

advantage of. In this author’s target community, one of the pastors of a black church shared how

a predominately white church from the suburbs came in and did a project, cameras in tow, so that

they could make commercials showing how benevolent their church was in that area. If church

growth and church image are the driving forces, the poor are dehumanized and the act of serving

is enthroned. To this, Dennis Jacobsen wrote, “How can a church be concerned only with its own

growth …? As Bonhoeffer wrote, ‘the church is the church only when it exists for others.’ Self-

preservation is antithetical to the cross of Jesus Christ.”85

Jim Wallis identified the core issue when he wrote, “overcoming poverty, not simply

servicing it, is the vision to strive for.”86 This statement delineates more than any other, the

difference between the conservative and the liberal writers. In fact, if making sure that only the

“worthy poor” were helped was a dominate theme among the Conservatives, the idea of

overcoming poverty was at the heart of the Liberal writers.

84 Olasky, 232.

85 Dennis A. Jacobsen. Doing Justice: Congregations and Community Organizing, (Minneapolis,

Fortress Press, 2001), 15.

86 Wallis, 111.

The Heart of the Issue is Poverty

The desire to overcome poverty saturated the liberal writings. But, it did something else,

it opened the door to honest assessment of how liberals and conservatives alike handled the topic

of poverty. Jim Wallis in Faith Works: How Faith-Based Organizations are Changing Lives, in

Neighborhoods and America, tells this story: 87

A man is drowning in the Potomac. The Republicans hear about it and rush down

to the river. He’s slowly sinking…about one hundred feet offshore crying for

help. The Republicans throw him fifty feet of rope and tell the man, “The rest is

up to you!” Then the Democrats hear about it. They too rush to the Potomac…

The Democrats throw him two hundred feet of rope and then let go of their end!

Why is this joke so popular everywhere except inside the Beltway?...(because)

The public (outside the Beltway) is reacting to the heartless conservatism and

mindless liberalism that have dominated the political landscape for so many years.

This story, told by a liberal, wonderfully describes the destructive debate that rages around the

delivery of compassion ministry, whether by the faith community or by secular agencies. As a

result of focusing on the debate instead of the issue of poverty, a coherent theology was not lived

out with consistency. For example, Jacobsen pointed out that, “…Christians who are so generous

with food baskets at Thanksgiving or with presents at Christmas often vote into office politicians

whose policies ignore or crush those living in poverty…‘It makes me feel good to be charitable,

but I don’t really want to understand or challenge the systemic causes of poverty’.”88

Furthermore, right and left became at enmity with each other over the methods to be

employed: 89

87 Jim Wallis. Faith Works: How Faith-Based Organizations are Changing Lives, Neighborhoods and

America, (Berkeley, CA: PageMill Press 2009), 141.

88 Jacobsen, 20.

89 Wallis, 142.

It is true enough that the conservative ideals like personal responsibility, hard work,

strong families, and moral values are absolutely essential for social change, as are the

liberal ideals of social and racial justice, human rights, and economic fairness. But the old

solutions posed by conservatives and liberals have created false choices between these

ideals…that have unnecessarily polarized us and become obstacles to real progress.

In other words, right and left became intransigent in their views and refused to see or to

be open to the ideas of each other. As a result, the outcomes were tragic, “The liberal moral

failure was to block welfare reform for so long that it became too late to transform the system

positively.”90 That is, welfare reform would have been so much better had right and left listened

to one another and incorporated each other’s ideas into the bill. As Jim Wallis wisely observed,

“Too often, people just continue to talk to others in their own group about solving social and

community problems, and we wonder why no progress gets made.”91 Where this perception was

concerned, there was amazing agreement on the part of both conservative and liberal writers

regarding the fact that little is being accomplished.

Conservative writer and activist, Richard Stearns92, observed, “In the last thirty years or

so, the word Christian, and even more so the word, evangelical, has become associated with an

ideological battle raging in our country, sometimes called ‘culture wars’.”93 He continued, “If

we are not trying to reach out with the positive message of the gospel…to those who have not

accepted the Christian faith, then we either have a major problem with our message or with our

methodology—or both!”94 Chip Sweney lamented, “All our good efforts are covered by the

90 Ibid, 147.

91 Ibid, 162.

92 Richard Stearns was president of World Vision at the time he wrote his book.

93 Richard Stearns, The Hole in Our Gospel. (Nashville, Thomas Nelson, 2010), 227.

94 Ibid

sense that we are proud, angry, and vindictive in our selective approaches to those needing some

form of redemption, I don’t want to be perceived as a hard person with an accusatory message

who occasionally does good deeds.”95 Sider, Olson, and Unruh noted, “The evangelical church’s

witness has been sadly tarnished by decades of infighting and skepticism about social ministry.

Stereotypes of fallen television preachers, abortion clinic-bombing fundamentalists, and finger

pointing political activists leap all too easily to mind in association with the word Christian.”96

Even more devastating is the way in which both sides of the debate come with surety that

they have the answers. For example, liberal writer, Jim Wallis asked the question, “Why do we

continue to believe the myth that poor people don’t know anything and can’t be trusted?...Are the

best solutions conceived in the corridors of power, or in the neighborhoods? Do the poor really

have no assets or resources, as most people think?”97 Wallis concluded that, “Listening to the

poor opens up whole new possibilities, ideas, and directions in overcoming poverty.”98 Olasky,

approaching the topic from the negative side of this issue, noted the impact of not listening,

“Every time we tell someone he is a victim, every time we say he deserves a special break today,

every time we hand out charity to someone capable of working, we are hurting rather than

helping.”99

The only hope of defeating poverty is transformation, and that transformation must be

pursued one life at a time. In fact, “Those in holistic ministry face twin temptations…if the first

95 Chip Sweney, A New Kind of Big: How Churches Of Any Size Can Partner To Transform Communities.

(Grand Rapids, Baker Books, 2011), 97.

96 Sider, Olson, & Unruh, 43.

97 Wallis, 156.

98 Ibid

99 Olasky, 231.

temptation is to despair of our ability to cope with the demands of ministry, the second

temptation is to think that we are capable of handling all the problems on our own.”100 In a

profound statement of hope and change, Chip Sweney wrote: “If it is true that the gospel brings

restoration along with redemption, then we must lead the way in movements of restoration. We

can do that by connecting, equipping, and deploying our people in their channels.

Transformation will slowly take place if we do. But we must be more than participants in our

culture; we must be conveners of change as well.”101 It was in this area of transformation that the

liberal writers shone brightly.

The Way Forward

Two distinct themes came forth from the liberal writers; the power of prayer and the

work of the Holy Spirit. Ron Sider said, “Prayer is not incidental to evangelism or peacemaking.

Prayer is not peripheral to empowering the poor, protecting the unborn, and restoring the

environment. Prayer is a central part of how we do those things.”102 Steve Sjogren made it clear

that, “The goal in servant evangelism is to shine the spotlight on God’s Kingdom by coming in

the spirit of Jesus.”103 In other words, without the work and power of the Holy Spirit, there is no

transformation. Sider, Olson, and Unruh, said, “If you believe that the Holy Spirit endows people

with the divine power greater than themselves to heal emotional wounds and break destructive

100 Sider, Olson, Unruh, 136.

101 Sweney, 141.

102 Ronald Sider, Living like Jesus: Eleven Essentials for Growing a Genuine Faith. (Grand Rapids, Baker

Books, 1996), 60-61.

103 Steve Sjogren, Conspiracy of Kindness: A Refreshing New Approach to Sharing the Love of Jesus with

Others. (Ann Arbor, MI, Servant Books, 1993), 19.

habits, your social ministry should offer to pray with people to invite God to do this work of

supernatural transformation…”104

There were two essential works of the Holy Spirit in compassion ministry that Sider,

Olson, Unruh pointed to:

1. The Holy Spirit…provides specific guidance in the practice of holistic ministry. For

instances, there is sometimes a fine line between meeting a legitimate need and

enabling a destructive habit.

2. The Holy Spirit…gives ministry practitioners the vision to discern underlying

spiritual realities, While Jesus walked the earth, he rebuked evil spirits and healed

people of demonic possessions…105

They concluded by affirming that the Spirit is still alive and active in combating spiritual forces

of darkness today.

As a Christian reading the breadth of opinions and insights on the topic of compassionate

ministry outreach, this author could not help but be stirred by the compelling need that grips so

many who are in poverty in this, the wealthiest nation in the history of the world. As Ron Sider

said, “For the richest nation on earth, this situation is unnecessary. For Christians, it is

immoral.”106 It became equally compelling that meeting this need provides an incredible

opportunity to share God’s love. As Steve Sjogren affirmed, “It seems people don’t necessarily

remember what they are told of God’s love, but they never forget what they have experienced of

God’s love.”107 As Christians, we must never forget that we are to be at all times, dispensers of

God’s love. The people we are called to serve may or may not be believers; they may be easy to

104 Sider, Olson, & Unruh, 103.

105 Ibid, 135.

106 Sider, Just Generosity, 46.

107 Sjogren, 30.

love or not. As Timothy Keller wrote, “Jesus refuses to let us limit not only how we love, but

who we love…By depicting a Samaritan helping a Jew, Jesus could not have found a more

forceful way to say that anyone at all in need—regardless of race, politics, class, and religion—is

your neighbor.”108

To the conservative side of the discussion, so apparently concerned with identifying the

“worthy poor”,109 this author wants to point to the fact that the only thing that makes any human

being “worthy” is our faith in Jesus as the Christ. To the liberal side of the discussion, so

apparently enamored with “doing good”, the author wants to point out that “doing good for the

sake of good” gains us nothing in the eyes of Father God who measures only by His infinite and

lavish grace. Our only concern as Christians is to care and love for those who are made in God’s

image, and that is everyone. Of this, Keller said, “We must treasure each and every human being

as a way of showing due respect for the majesty of their owner and Creator.”110 In the words of

Sider, Olson, and Unruh, “We are neither good souls trapped in evil bodies, nor soul-less bodies

destined to rot and disappear forever. The spirit, the body, the mind, and the emotions are all part

of what it means to be created in the image of God, together making up the total human

package.”111

108 Keller, 67.

109 See the opening paragraph on page 35 and footnote 72.

110 Keller, 85.

111 Sider, Olson, & Unruh, 49.

Summary

This dissertation seeks to make the case that the wave of the future and the best hope of

the poor, lies within our intentional efforts to build networks of hope. If poverty is to be

effectively attacked and reduced in our lifetimes, it will occur only as we come together,

conservative and liberal; charismatic and liturgical; protestant and Catholic; secular and sacred.

As Richard Stearns observed, 112

[O]ur greatest power to change the world is released when we come together in

collective action to organize and focus the resources of the whole body of Christ…if

Church leaders do not have an outward vision to become salt and light…to promote

social and spiritual transformation, pursue justice, and proclaim the whole Gospel, then

the Church will fail to realize its potential as an agent of change.

In the next chapter, the author looks at the biblical and secular history surrounding the delivery

of compassion ministry focusing particularly on the dictates of God when human beings finds

themselves in one of life’s most challenging conditions: poverty.

112 Stearns, 179.

CHAPTER THREE: BIBLICAL AND HISTORICAL CONTEXT

Overview

“If (someone who claims Christ) doesn’t care about the poor, it reveals that at best he

doesn’t understand the grace he has experienced, and at worst he has not really encountered the

saving mercy of God. Grace should make you just.”113 This powerful statement by pastor and

author Timothy Keller lays bare the essence of what should be a believer’s relationship to the

poor where Father God is concerned. In this chapter, the author will demonstrate that Keller’s

statement is completely in line with Scripture as it relates to God’s unquestionable love for the

poor. As a result of this fact, he will also demonstrate that Divine love results in a demonic

backlash that one must be prepared to endure. In addition, he will also demonstrate through

Scripture that for a congregation to call itself a part of the one true church of Christ Jesus, they

cannot ignore the poor in their midst.

In addition, the author will look at a brief history of the church’s involvement with the

poor through the eyes of the Lutheran expression of Christianity. In doing so, he will claim that

Pietism, which has its root in Lutheranism, not only laid the foundation for the Lutheran church’s

involvement in social ministry, but also opened the door for the Lutheran Charismatic

movement. It was in fact, as the author believes, the influence of this movement within the

Lutheran Church that culminated in the national expression of the Lutheran Church’s social

113 Keller, 94.

concern entitled Lutheran Social Services (L.S.S.). So influential was L.S.S., that President

George H.W. Bush, would tag them one of his “Points of Light.”114

Finally, the author will give an overview of the secular movement involving social

ministry in such programs as President Franklin Delano Roosevelt’s New Deal, and President

Lyndon Baines Johnson’s Great Society. The history of the secular movement in the social

service arena is too vast for this dissertation, but it would be a hallow effort indeed not to shine

light on these two programs that have so shaped the political debate in our nation for over

seventy years. The conclusions drawn from this chapter will support the case that Scripture never

intended individual believers nor local congregations to meet the needs of the poor. Instead, it

will support the fact that building networks of hope by bring together elements of both the faith

and secular community, is the best way to bring about transformational change in the lives of

individuals and families.

Father God’s Unconditional Love for the Poor as

Found in Scripture

The Foundational Support in the Pentateuch

The Holy Scriptures are literally replete with God’s love of the poor from Genesis to

Revelation.115 As Timothy Keller stated in Generous Justice: How God’s Grace Makes Us Just,

“While some texts call for justice for members of the well-off classes…the calls to render justice

114 President H.W. Bush used the phrase, “A 1000 Points of Light” in both his nomination speech at the

1988 Republican Convention and in his inaugural address on January 20, 1989. The Points of Light Foundation was

formed in 1990. L.S.S. was a designee.

115 See Appendix 1 for a comprehensive list of Scriptures found in The English Standard Version of God’s

love for, protection of, and charges concerning the poor.

to the poor outnumber such passages by a hundred to one.”116 Richard Stearns observed that,

“…we see throughout the Old and New Testaments the bright thread of God’s concern for the

poor and the marginalized…We learn that Christ’s criterion for determining the authenticity of

someone’s profession to follow Him is whether or not he or she tangibly cared for those in

need.”117

In general, the Scriptures point to a God who, without question, makes provision for the

poor. The reason for this lies with the fact that the Bible is a collection of writings penned by

different human beings, but authored in its entirety by the Holy Spirit. As such, it is critical to

have a basic understanding of its structure. Again, this topic cannot be handled with any depth in

this dissertation, therefore, put simply, the first five books of the Bible, known as the Pentateuch,

or the Law of Moses, is the foundation from which the remainder of the Bible flows. In other

words, one cannot read the words of Jesus or the Epistles without a grounding in the Law from

which the insights of these writings flow.

Thus, it is imperative to start with the Book of the Law to understand the grounding for

God’s love of the poor. For example, in the Book of Leviticus, the farmers are not to glean their

fields from end to end. Instead, they are to leave in the field a remnant so that the poor may come

behind and glean some of the provisional residue. “When you reap the harvest of your land, you

shall not reap your field right up to its edge, neither shall you gather the gleanings after your

harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen

grapes…You shall leave them for the poor and for the sojourner: I am the LORD your God.”

(Lev 19:9-10) This and other passages like it, demonstrate God’s care and concern for the

116 Keller, 7.

117 Stearns, 60.

ongoing, daily needs of the individual. But Father God is not just interested in the bare

subsistence of life, Father God is a lavish, generous God.

Because Father God is a lavish, generous God, we find passages like this from

Deuteronomy, “’At the end of every three years you shall bring out all the tithe of your produce

in the same year and lay it up…And the Levite, because he has no portion or inheritance with

you, and the sojourner, the fatherless, and the widow, who are within your towns, shall come and

eat and be filled, that the LORD your God may bless you…’” (Deut 14:28-29). The author likes

to call these verses, “A feast for the poor!” It is not enough to just meet the need. God wants His

people to celebrate with joy. It’s like God is saying, “You may not have a regular experience of

abundance in your life, but every so often, I want you to experience the joy of the abundant life;

that is, to be able to eat until you are full!”

The other phrase that is very interesting in this passage, which can be easily missed, is the

phrase, “…who are within your towns…” Too often, whether it is because of denominational

pressure, or the desire to be seen as a “world-class” organization, or feeling overwhelmed by the

magnitude of the problem, congregations ignore the poor in their midst. However, if one is called

as a pastor to “Anytown”, America, then that is the place where their major focus is to be. We

are to work where we are planted. We are to care for those within our towns.

Besides this emphasis on the care of the poor, the Book of Deuteronomy also gives us a

glimpse as to what is behind this emphasis in Scripture. In chapter fifteen, it says, “For there will

never cease to be poor in the land. Therefore, I command you, ‘You shall open wide your hand

to your brother, to the needy and to the poor in your land.” (Deut 15:11) The first thing to note, is

the influence of the Book of the Law in the Words of Jesus and the Epistles. In this case, Jesus

would counsel the same thing to the disciples, “For you always have the poor with you.” (Matt

26:11) In other words, we must understand that, in this life at least, the issue of poverty will

never be solved. It can be lessened, but not eradicated. As Corbett and Fikkert wrote, “There is

real mystery concerning how much progress we can expect to see before Jesus comes again…

Fortunately, what we are to do every day does not hinge on resolving this issue, for the task at

hand is quite clear.”118

Father God’s Love and the Believer’s Responsibility

The next thing to note, is God’s expectation regarding our interaction with the poor.

Father God tells us to be like Himself. In other words, we are to be outrageously generous. In

this regard, it is hard to image that it is even possible to call oneself a believer and at the same

time be stingy. Timothy Keller noted, “…just men and women see their money as belonging in

some ways to the entire human community around them, while the unjust or unrighteous see

their money as strictly theirs and no one else’s. After all, they earn it, and that’s the main reason

that view of life is naïve…and it collides head-on with the Bible.”119

There can be no hedging on this issue of provision for the poor. Again, we see the

influence of God’s commands in the Words of Jesus. In the Gospel of Luke, chapter 14, verses

twelve to fourteen, Jesus could not make clearer our obligation to the needy in our midst. He

says when we have a dinner party, that numbered among our guest are to be the crippled, the

lame, the poor, and the blind. The reason He says, is the fact that these people cannot possibly

pay us back. Musing on these verses, John Newton, most noted for his beloved hymn Amazing

Grace after his conversion from a slave trader to a Christian, wrote, “One would almost think

118 Corbett & Fikkert, 77.

119 Keller, 90.

that Luke 14:12-14 was not considered part of God’s word…nor has any part of Jesus’s teaching

been more neglected by his own people…”120

One of the questions the author was presented with most often as a pastor was this: “Why

do so many suffer with hunger and the maladies associated with poverty?” The answer seems

clear if one cares to take the Scriptures at their word. The verses surrounding the issues of

provision are neither suggestions nor self-declarative statements regarding what the speaker

intends to do. Instead they are commands. “I am the LORD Your God,” the Scriptures say after

Father God gives a command regarding our interactions with the poor. “YOU, open your hands

wide…YOU, leave the edges of your field unharvested…YOU, if you have two tunics give one

away.”

Richard Stearns wrote that the Kingdom of Christ was one where the poor and indeed all

those in need were to be given special attention. He said, “It was a world order in which justice

was to become reality, first in the hearts and minds of Jesus’ followers, and then to the wider

society through their influence.”121 Put another way, the reason the poor go without is NOT

because of a lack of material goods in the world, but a lack of generosity at best and

disobedience at worst. As Timothy Keller observed, “Jesus’ advice would have looked like

economic and social suicide. He is saying we should spend far more of our money and wealth on

the poor than we do on our own entertainment, or on vacations, or on eating out and socializing

with important peers.”122 Richard Stearns pointed out that God wants us, “…to embrace a

120 Ibid, 46.

121 Stearns, 17.

122 Keller, 47-48.

kingdom view of our money, possessions, and abilities, recognizing that all we have comes from

Him.”123

The third thing to note in Deuteronomy 15:11 is how it delineates those in need into three

categories. Often times in Scripture when it presents a listing like the one in verse eleven, it also

indicates order of importance. Thus it could be said that when it comes to the allocation of

resources, our first obligation is to our fellow Christians, followed by those who find themselves

in a position of temporary need, and finally to the chronic poor. The Commands given in the

Pentateuch are not limited to the Words of Jesus pointed out thus far, they are found throughout

the pages of Scripture.

Father God’s Love Beyond the Pentateuch

One of the more profound statements outside the Pentateuch is one found in the Book of

Isaiah. “Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of

the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with

the hungry and bring the homeless poor into your house; when you see the naked, to cover him,

and not to hide yourself from your own flesh?” (Isa 58:6-7). Fasting was not something that was

a suggested activity in the Hebrew Scriptures, it was an absolute requirement for relationship

with Father God. Thus when Isaiah changed the foundational understanding of fasting as an

activity, it was an earthquake moment.

Speaking through the Holy Spirit, Isaiah said that fasting was not an activity involving

the consumption of food, but instead a lifestyle of obeying God through service to those in need.

The profundity of this verse was so deep that Jesus would, in His final teachings in Matthew 25,

123 Stearns, 207.

connect Isaiah’s words with eternity. Who is it that enters into Father God’s favor? Those who

save and build a fortune for themselves on earth? No, those, who care for the poor, clothe the

naked, and visit the sick and imprisoned. After setting forth a litany of activity involving those

who cared for the poor and those who didn’t, Jesus said, “…‘Truly, I say to you, as you did not

do it to one of the least of these, you did not do it to me.’ And these will go away into eternal

punishment, but the righteous into eternal life.” (Matt 25:45b-46)

While eternal life is surely the ultimate and most wonderful of blessings regarding our

interaction with the poor, Scripture points to other blessings as well. In the Book of Proverbs for

example, it says, “Whoever is generous to the poor lends to the LORD, and he will repay him for

his deed.” (Prov 19:17) In Paul’s second letter to the Corinthians, he tells believers they are to be

cheerful, willing givers. In doing so, he quotes Psalm 112:9 saying, “As it is written, ‘He has

distributed freely, he has given to the poor; his righteousness endures forever.’ He who supplies

seed for the sower and bread for food will supply and multiply your seed for sowing and increase

the harvest of your righteousness. You will be enriched in every way for your generosity…” (2

Cor 9:9-11a) As generous as the Scriptures indicate the blessings of the Lord are, where the

favorable treatment of the poor are concerned, so too is the extent of the punishment for those

who intentionally turn their back on them.

To begin with, Father God considers it a personal insult to mistreat the poor. “Whoever

oppresses a poor man insults his Maker, but he who is generous to the needy honors him.” (Ps

14:31)124 The Psalms indicate two consequences for this action. In Psalm 21:13 it says that the

Lord will no longer hear us when we cry out. For anyone who has developed a relationship with

124 The same sentiment is expressed in Psalm 17:5.

Father God, this is a chilling statement. Imagine being desperately in need and calling to

someone once close to you. You know they can hear you, but they do not respond. Now imagine

screaming out for eternity and getting no response, and one has a picture of Hell. The other

consequence is found in Psalm 22:22-23. Here, it indicates a sudden loss of life. “Do not rob the

poor…or crush the afflicted at the gate, for the LORD will plead their cause and rob of life those

who rob them.” (Ps 22:22-23) The most chilling of all are the words found in the Book of James

where we get a description of this loss of life:

Come now, you rich, weep and howl for the miseries that are coming upon you. Your

riches have rotted and your garments are moth-eaten. Your gold and silver have

corroded, and their corrosion will be evidence against you and will eat your flesh like

fire. You have laid up treasure in the last days. Behold, the wages of the laborers who

mowed your fields, which you kept back by fraud, are crying out against you, and the

cries of the harvesters have reached the ears of the Lord of hosts. (Jam 5:1-5)

The scriptural foundation of God’s heart for the poor can be summed up in one word. It is

the word that ultimately sums up all of God’s activities, and indeed God Himself. This word is

“love.” In fact, in 1 John it says, “But if anyone has the world’s goods and sees his brother in

need, yet closes his heart against him, how does God’s love abide in him?” (1 Jn 3:17) As Ron

Sider stated, “God identifies with the poor so strongly that caring for them is almost like helping

God.”125 Perhaps this is the reason that God the Son began His ministry with these words from

Isaiah:

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news

to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to

the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s

favor.” And he rolled up the scroll and gave it back to the attendant and sat down. And

the eyes of all in the synagogue were fixed on him. And he began to say to them,

“Today this Scripture has been fulfilled in your hearing.” (Lk 4:18-21)

125 Sider, 58.

Reflecting on Jesus’ use of Isaiah at such key moments, Timothy Keller said that Jesus so

connected His mission with that of Isaiah, both here and in the words of Matthew 25:31-46, that

it can be said, “Like Isaiah, Jesus taught that a lack of concern for the poor is not a minor lapse,

but reveals that something is seriously wrong with one’s spiritual compass, the heart.”126 The

alignment of God’s heart with the poor could not be made clearer. As Ron Sider stated, “…God

demands that God’s people share God’s special concern for the poor…The Bible, however, goes

one shocking step further. God insists that if we do not imitate God’s concern for the poor, we

are not really God’s people—no matter how frequent our worship or how orthodox our

creeds.”127 Richard Stearns observed, “When we say that we want to be His disciple, yet attach a

list of conditions, Jesus refuses to accept our terms.”128

Thus with the case being made that God’s love for the poor is uncompromising, it also

must be understood that the logical backlash to this Divine love is a demonic counter attack. That

attack comes surely and clearly from the enemy and his hatred of the poor and those who work

with the poor.

The Cost to be Paid for Loving the Poor and Oppressed

Why does Satan hate the poor? It doesn’t make sense. What can the poor do that would

cause Satan to give so much attention to them? The first and most compelling reason that can be

given, is the fact that Father God loves the poor; a fact that the author demonstrated earlier in this

chapter, as well as in Appendix A. Thus, the question that grows in importance as a result of this

fact, is why does God love the poor so much?

126 Keller, 51.

127 Sider, 59.

128 Stearns, 39.

In the Scripture, when the poor are mentioned, it is not unusual to find the same concern

being extended to the widow, the orphan, and the sojourner. What this grouping of people have

in common is vulnerability. In biblical times in particular, and even in underdeveloped countries

today, widows and orphans find themselves in a precarious position. Without a male head of

house, much of the world was closed, making survival very difficult. In addition, the courts were

prejudiced against them, making it difficult to even get justice.

Sojourners shared much the same fate as widows and orphans. As strangers and

wanderers, they are much like the undocumented aliens of today. In other words, without the

rights of a citizen, it was easy to take advantage of them, making them vulnerable to injustice.

Father God insists that He will not let those, whose only hope is the Lord God, be

abandoned. They depend upon Him solely and completely. Father God desires this kind of

dependence from all people, but for those with means, they have other sources to turn to, and

look to God only when all else fails. Thus, it is the love and trust of the poor, even in the face of

want and hunger that defeats the devil. Perhaps that is why Father God trusted Mary and Joseph,

a poor and displaced couple, with His most precious of treasure—His very life as lived out in the

birth of Jesus. This may be speculation, but the author feels he is on solid ground in saying this

moment of incarnational in-breaking, made Satan hate the poor even more.

Therefore, to align oneself with Jesus, is to align oneself with all that is hated by the

enemy. Taken a step further, to align oneself with the poor in service to Christ, is to stick a finger

in the eye of Satan who has come to kill, steal, and destroy. The enemy wants them left right

where they are, in misery and hopelessness. Thus, to take up a call to minister to the poor is to

paint a target on one’s back. It is toward this target that the enemy is all too anxious to hurl a

spear. To illustrate this point, the author could point to endless examples of those who have paid

dearly for their love of the vulnerable and powerless, but for the purpose of this dissertation, he

will lift up two examples wildly different in their spiritual orientations.

Two Divergent Perspectives: One Common Experience

In his most powerful work, The Cost of Discipleship, Dietrich Bonhoeffer stated, “When

Christ bids you come, he bids you come and die.”129 There are few phrases that sum up

Bonhoeffer’s theology more than this one. The driving focus of his theology is the teaching of St.

John, “And the Word became flesh and dwelt among us…”(Jn 1:14). For Bonhoeffer, the

presence of Christ calls us to a radical lifestyle of living in community with others. Lisa Dahill, a

professor at Trinity Lutheran Seminary, Columbus, Ohio, observed this about Bonhoeffer’s

emphasis on the Incarnation: “We are called to follow the Lamb wherever he goes: into worship,

into mercy, into political life, into wilderness and beauty and prayer, into soup kitchens and

nursing homes, into Nazi prisons and Birmingham, Ala, jails.”130

Bonhoeffer’s theology on the Incarnation developed while he was in prison awaiting

what would eventually be his martyrdom on a direct order from Hitler. John W. Matthews, in

Christian History Magazine summarizes the theology this way:

 “Incarnation” means that God’s presence in Jesus Christ is physical, not just spiritual; broken, not just blessed; vulnerable, not just venerable; and imperfect, not

just inspirational…

 “Crucified” means that God’s presence in Jesus Christ is in the disease, dysfunction, and defeat all around us, as well as in the world’s health, wealth and wholeness…

129 Dietrich Bonhoeffer, The Cost of Discipleship (New York: Simon Schuster, 1995), 42.

130 Lisa Dahill, “The Call of Discipleship For Bonhoeffer, it means following Jesus—wherever he leads,” in

The Lutheran, Vol 19 No 2 Feb 2006, (Minneapolis: Augsburg Fortress Pub, 2006), 18.

 “Resurrected” means that God’s presence in Jesus Christ creates hope in God’s promise to live beside—yet beyond—the despair that is seen, to a life-giving future

that is promised…131

Matthews noted that Bonhoeffer’s final remarks were found in an outline he developed in

his final days of life, “In it he wrote: ‘A transformation of all human life is given in that Jesus is

there only for others’…faith is participation in this being of Jesus (incarnation, cross, and

resurrection)…the church is the church only when it exists for others.”132 As can easily be

surmised from this summary, for Bonhoeffer the existence of the Christian in true discipleship is

directed at serving, loving, and being in community with those around them.

In fact, for Bonhoeffer, God is as close as the nearest neighbor. In the same article in The

Lutheran, Matthews, said of Bonhoeffer’s “other” theology, “‘Existing for others’ requires

‘participation in the sufferings of God in the secular life.’”133 He concluded his summary with,

“The greatest temptation for Christians ‘fortunate’ enough to live in positions of privilege and

places of safety is to then avoid any pain and pathology in sight. Not so for Jesus, and not so for

those following after him. It’s precisely in the nitty-gritty of suffering, of participating with

others, that people meet God.”134

To Bonhoeffer, the Christian is called to suffer, if necessary, to live out what it means to

be Christ to those around them, and that suffering is found most keenly among the poor. In 1928

and 1929, according to Christian History Magazine, Bonhoeffer lived out this understanding by

131 John W. Matthews, “What Will we make of his legacy? At 100, Bonhoeffer,” in The Lutheran, Vol 19

No 2 Feb 2006, (Minneapolis: Augsburg Fortress Publishers, 2006) 13.

132 Ibid.

133 Ibid, 14.

134 Ibid.

serving an internship in Barcelona, Spain. The Great Depression was underway around the

world, so he started an outreach program to the unemployed. So moved was he by their plight,

that he begged his wealthy family in Germany to put financing into the outreach.135 Reflecting on

Bonhoeffer’s theology, John D. Godsey, said, “Just as Jesus lived his life completely for others

(even unto death on the cross), so the church is to serve God by serving the world of need. The

church represents that gracious realm of God where sinners are welcomed, the wounded are

healed, the oppressed are set free, and the poor receive the good news of the gospel.”136

Bonhoeffer believed that through the Holy Spirit Christ lives in the church as it lives, and is

willing to suffer for others.

To work with the poor and the persecuted requires a willingness to suffer, something

Bonhoeffer was willing to do so even unto his death. The example of this 20th Century saint is

powerful and convicting. But as convicting as the example of Bonhoeffer, so too is the example

of a 21st Century saint still working in Africa.

The name of the saint is Heidi Baker. Heidi has worked with her husband in Mozambique

for many years. She was an active missionary for many years before attending meetings of what

came to be known as the Toronto Blessing. The Toronto Blessing is a term that first appeared in

a British newspaper to describe the outflow of events following revival meetings at the Toronto

Airport Vineyard church which began in January 1994. The Toronto Airport Vineyard church is

an evangelical church in the tradition of what is known as the “neo-charismatic” movement. This

movement was considered the next wave of blessing from the Holy Spirit (thus, neo: i.e. “new”

135 Bonhoeffer’s father was a successful and well-to-do psychiatrist and neurologist in Berlin. He was

disappointed in his son’s choice to be a pastor when he had the ability to be a physician.

136 John D. Godsey, “Bonhoeffer’s Costly Theology,” in Christian History Magazine, Issue 32 Vol X, No 4,

(Carol Stream, Ill, Christianity Today, Inc.), 23.

charismatic), following the first outflow that impacted churches in the Roman Catholic and

mainline tradition such as the Episcopal, Lutheran, Methodist, and Presbyterian churches.

While there were similar effects between the charismatic and neo-charismatic

movements, and their predecessor, the Pentecostals, like “falling down” in the Spirit, speaking in

tongues, intense prayer, and prophesying, there were other effects that placed the Toronto

Blessing in a more controversial place. These effects included holy laughter, barking like dogs

and other animal noises, and healing induced by thumping with the palm of the hand that

sometimes left bruising. In fact, Hank Hanegraaff, in his book, Counterfeit Revival, gave

powerful and documented evidence for his claim that the revival has done more damage than

good. Sadly, the rift between the evangelicals and charismatics widen substantially as a result of

this debate.

None-the-less, the more traditional effects such as speaking in tongues, intense prayer,

“getting a word” from the Lord for others, and even “falling down” under the influence of the

Spirit, seemed to reinvigorate churches that had become staid in their practices. It is curious

indeed that the very churches who claimed to worship the Third Person of the Trinity through

their creedal formulas, were the harshest critics of the charismatic movement, almost to the point

of denying that the Holy Spirit was even active in the post-first century world.

Regardless of the debate, the fact remains that when Heidi went to visit the Toronto

Airport Vineyard, she was sick and worn out, having contracted a strain of pneumonia she could

not shake. After multiple hospitalizations, she decided she had to visit. Thus, she checked herself

out of the hospital and went to a meeting. At the meeting, her lungs opened up and by the time

the visit was ended, she was rejuvenated in a way she had not experienced before. As a result,

upon her return to Mozambique following her experience, things began to change.

https://en.wikipedia.org/wiki/Counterfeit_Revival

As word spread of Heidi’s ministry in Africa complete with miracle after miracle, so too

did the curiosity and skepticism. In an effort to find out, Christianity Today, the leading

evangelical publication, sent reporter Tim Stafford to find out. What Stafford discovered, would

leave the evangelical world scratching their heads as he uncovered evidence that could not be

denied. Heidi’s ministry did in fact, result in what had to be called, miracles.

In fact, according to the article by Stafford, Candy Gunther Brown of Indiana University,

who was determined to find out the validity of the claims, did a scientific study of Heidi’s

ministry and its results. “Testing 24 Mozambicans before and after healing prayer…(Brown’s)

team detected statically significant improvement in hearing and vision. (The results were

published in the September 2010 edition of the Southern Medical Journal, and are available

online.)”137 Sadly though, when the same test was conducted in a North American charismatic

service, there were no statically significant results recorded.

Stafford points to five significant characteristics of the Baker’s ministry, known as Iris:

1. The Bakers believed in the possibility of experiencing God… 2. The Bakers expect miracles as a normal part of the Christian life. They provide

medicine and food as they are able, but miracles are central…

3. Heidi and Rolland emphasize going to the poor and the powerless… 4. [The Bakers] expect to suffer, and so reject a theology that claims Christians

deserve an easy life…[In this regard,] she points out to Pemba students that Iris

children die, that they build homes for blind people who aren’t healed, and that

suffering continues in spite of prayer…

5. The Bakers emphasize the joy of the Lord.138

In the final analysis, the Bakers have a Holy Spirit driven ministry that has achieved an

137 Tim Stafford, “Miracles in Mozambique” Christianity Today May 2012, (Carol Stream, Ill, Christianity

Today International), 24.

138 Ibid, 23.

incredible authenticity and balance. Besides their love of Jesus, the Bakers and Bonhoeffer may

have little theologically in common except for one thing – their spiritually mature understanding

that serving the Lord, especially in the arena of the poor, can and often does bring suffering. As

Rolland and Heidi indicated by their own words, they are driven to the poor, and in doing so,

expect to suffer.

Consequently, with Father God’s heart so clearly aligned with the poor, is it any wonder

that God the Son began His earthly ministry in the bosom of the poor? What is more, with God

the Son’s initial ministry so clearly identified with the poor, is it any wonder that it would go

through the cross in order to bring about salvation for the whole world? Even his earthly mother

would be inspired by the Holy Spirit to sing out the importance of the Messiah’s connection to

the poor: “…my soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has

looked on the humble estate of his servant…he has filled the hungry with good things, and the

rich he has sent empty away…” (Lk 1:47 & 53)

Thus, to love God is to love that which God loves, and while surely it must be said that

God loves the whole world, it is equally clear that He has a special place in His heart for the

poor. As Keller said, “Do you love God with every fiber of your being every minute of the day?

Do you meet the needs of your neighbor with all the joy, energy, and fastidiousness with which

you meet your own need? That is the kind of life you owe your God and your fellow human

beings.”139 Indeed, it would be the driving force of that love which would shape the social

outreach of His church.

139 Keller, 64.

A Brief History of the Lutheran Church’s Service

to the Poor

Overview

The social outreach of the church regardless of the denominational connection, can trace

its origins to the Book of Acts,

Now the full number of those who believed were of one heart and soul, and no one said

that any of the things that belonged to him was his own, but they had everything in

common…There was not a needy person among them, for as many as were owners of

lands or houses sold them and brought the proceeds of what was sold and laid it at the

apostles feet, and it was distributed to each as any had need. (Acts 4:32, 34-35)

The motivation for this selflessness was revealed in verse thirty-three of this text where it said

they were under “great grace.” In other words, the intent and end result of this ministry outreach

was transformational.

It is ultimately the outcome of transformation that must be pursued by any social ministry

activity. This fact was discovered to be a common denominator found by Sider, Olson, and

Unruh in their book Churches that Make a Difference. In fact, of one of the churches highlighted

in their book, New Creation Lutheran Church of Philadelphia, the authors said this, “Rev.

(Patrick) Hansel believes the role of the church is to sustain a compassionate, empowering,

transformational presence in the midst of poverty and hopelessness. As people experience God’s

love through the church’s demonstration and proclamation of the gospel, they are freed and

empowered to work for change.”140 By maintaining this focus, Rev. Hansel stated, people

experience the love and forgiveness of God and are then set free from the evil that oppresses

them. This is the driving force of social ministry in the Lutheran Church that the author contends,

began with a movement called Pietism.

140 Sider, Olson, & Unruh, 30.

The Pietistic Roots of the Lutheran Social Ministry Movement

Steve Sjogren observed the following, “For centuries Christians have been identified

through a variety of badges which vary from one culture to another… According to the Bible,

only one true and lasting sign identifies us as followers of Jesus through all times and cultures.

The world around us recognizes the same sign that Jesus pointed to: our love.”141 As the era of

the Middle Ages142 came to an end, the state of the church was marked by anything but love. A

legalism fueled by humanistic authority was the order of the day. No longer did the Scriptures

serve as the governing authority for the church and its congregants. Instead, clericalism was the

order of the day. In this system, what little Scripture the laity received, they received from the

clergy who would both read the verses and tell them what to believe regarding those verses.

As a result of the top heavy, clergy dominated system, the abuses of the church became

widespread. The office of Bishop was bought and sold by the wealthy class of the day. If more

than one son was eligible to inherit the father’s business, the oldest son would receive the

business and the youngest an office of Bishop, purchased for him by his father. The worship of

Mary as someone who, when prayed to, could persuade Jesus regardless of the judgement of

Scripture, and the veneration of relics as fragments of bone or cloth or cross that belonged to

either Jesus or the Disciples, had become well entrenched. As might be easily deduced, there was

little in the way of care for the poor during this time. In fact, there immerged an abuse of the

poor that would fuel the Reformation. This pinnacle of abuse came with the selling of

indulgences.

141 Sjogren, 29.

142 It is recognized by historians that the Middle Ages of the European continent ran approximately from

the 12th to the 15th Centuries. As is so often the case among historians, while there is much debate about the dates

themselves, there is little debate about the autocratic direction of the church.

An indulgence was a piece of paper endorsed by the Pope or his representative, that when

purchased for a loved one or one’s self, would reduce or eliminate their time in purgatory.143 The

amount of reduction was based upon the amount of money one was able to put into the coffer. If

one had enough reserve, one would even be able to pay off future sins. The money for this

scheme went for the construction of St. Peter’s Basilica. Thus, instead of being helped by the

church, the poor were abused.

It was into this scene of misery and abuse that the first Reformation led by Martin Luther

emerged. Luther’s own personal revelation of grace fueled the larger movement. It was this

encounter with the Holy Spirit that brought about the understanding of salvation as justification

by grace alone through faith alone. In other words, our salvation could neither be worked off nor

bought off through human means. It was instead, a pure, undeserved gift of the grace of God that

was poured out through the cross of His Son Jesus in His love.

The volcanic explosion of Luther’s revelation helped to reform the church by the power

of the Holy Spirit. With this reformation came an ethic of love that transformed the relationship

of believers among themselves and to the world. Dale Brown, in Understanding Pietism,

observed this: “The early Pietists espoused continuity with Luther and Reform theology. Pietist

writings were replete with quotations from the father of the Reformation, with special emphasis

on the young Luther’s use of personal pronouns and his description of faith as a dynamic force

which works through love.”144 Luther put this ethic of love into his Small Catechism.145 This

143 Purgatory is a place found only in the papal edicts of the Roman Catholic Church. It has no basis in

Scripture. Although, unpersuasive attempts have been made to use the pre-resurrection story found in Luke 16:19-

31. Purgatory is pictured as an intermediate stop that ALL believers must go to, to pay off their earthly sins before

they are permitted to enter into Heaven. While the suffering in Purgatory is said not to be as bad as Hell, it is none-

the-less said to be an agonizing wait.

144 Dale Brown, Understanding Pietism. (Grand Rapids, Wm. B. Eerdmans Publishing Co, 1996), 15.

work, intended for parents to teach their children at home, emphasized the importance of loving

one’s neighbor as one’s self. So important is this idea of love-centered service, that in the

congregation where the author served as pastor, it was required that the catechism student do a

service project in their third year, along with what we called a Kingdom Project146 based on the

Parable of Jesus found in Luke 19:11-27.

Besides Luther’s “love ethic,” it is impossible to understand a Lutheran’s engagement

with the world unless one understands Luther’s “Two Kingdoms Doctrine.” The author found

one of the best discussions of this doctrine in J. Deotis Roberts’ book, Bonhoeffer & King:

Speaking Truth To Power. In it, he clearly stated how Luther believed that God ordained that

there be two governing powers, or realms, on earth. The first is the Kingdom of the Right, where

the affairs of humanity are governed by the Heavenly realm. In this realm, humanity is to operate

by faith and love. The second is the Kingdom of the Left, where the affairs of humanity are

governed by secular authority. In this realm, humanity operates by reason and law. Both

Kingdoms are under the authority and rule of God as St. Paul made clear in Romans 13:1-7, a

portion of which says, “Everyone must submit to the governing authorities, for there is no

authority except from God, and those that exist are instituted by God.”147

Roberts’ overview of this doctrine stated, “The two kingdoms are parallel…But the two

kingdoms are ultimately distinct. The early kingdom is distorted by sin and governed by law.

145 Luther’s Small Catechism was written by Luther for the use of parents with their children. It is a

powerful booklet that has stood the test of time with the other catechisms of the church. The first doctrine Luther

teaches is on The Ten Commandments. He takes each of the Commands, states them and then gives an explanation.

It is here that the foundation of his ethic of love is laid as each answer begins with the statement, “We should fear

and love God…”.

146 See Appendix B for a description of the Kingdom Project

147 St. Peter, in the face of intense persecution of the Christians, gave the same counsel in 1 Peter 2:13-15.

The heavenly kingdom is governed by grace and is guided by the gospel. Christians are citizens

of both kingdoms and come under the distinctive government of each.”148 To fully appreciate

this insight of Luther’s, it is important to understand the hierarchy of the time. For centuries, the

medieval church put the clergy on a higher level than the people in the pews who were called

laity. “Luther turned this hierarchical plan of society on its side. The relation between the two

kingdoms became horizontal in Luther’s view. Luther’s doctrine ‘laicized’ the clergy and

‘clericized’ the laity. He asserted ‘the priesthood of all believers.’ He considered the clerical

office of preaching and teaching as just one other vocation. Lay Christians could now freely

serve God and others.”149 How did the two interact, especially in cases of injustice?

While Luther saw the two kingdoms as essential until the return of Christ, of the two,

canon law, or the authority of the church, could overturn the secular law. The operational plan

went like this: “According to Luther, God has ordained three basic forms of governance of

earthly life: the domestic, the ecclesiastical, and the political – or the family, church, and state.

All three were ordained by God at creation, all are equal and all are needed to resist sin and

enforce positive laws…”150 It is more than interesting to see how two of the great leaders of the

Twentieth Century used Luther’s ethic of love to formulate their ethic of love.

Dietrich Bonhoeffer, so key to the resistance of the Nazi regime that he was executed on

the direct order of Adolph Hitler, said this, “States…are divinely permitted political societies.

Government on the other hand, is ordained by God. People, culture, social organization, and the

148 J. Deotis Roberts, Bonhoeffer & King: Speaking Truth to Power. (Louisville, KY,

Westminster John Knox Press), 76.

149 Ibid, 77.

150 Ibid.

like are of the world. Government is order in the world that bears the authority of God. There is,

therefore, no Christian state.”151 The second leader, Martin Luther King Jr., a true American hero

worthy of his place on the Washington Mall in Washington D.C., said, “…love is concretely

relevant to human social action. Love expresses itself through respect for human personality,

concern for personal and social freedom for all persons, respect for the objective moral law, and

consistent respect for the social or community good.”152 Thus, “…when government is on the

side of injustice, King believed Christians had the responsibility to apply moral pressure to

compel unwilling authorities to yield to the mandates of justice.”153 In all three cases; Luther,

Bonhoeffer, and King, were battling institutional authority that could have swallowed them

whole at any minute. Of course, as we know from history, while Luther survived his

assassination attempt, Bonhoeffer and King did not.

As regards all three of these great leaders in history, they were addressing the absolute

necessity of institutional revitalization. Yet, despite the leadership and spiritual insight of Luther,

following the posting of his 95 Theses in 1517, it only took a 100 years, for the now established

Lutheran Church, to settle into a dead orthodoxy. Enter the Pietists with their ethic of love:

“More than just a protest against the moral decadence…Pietism was also a reaction to the

theological methods and creedal rigidity of what Pietists felt to be a ‘dead’ Orthodoxy.”154 Dale

Brown in Understanding Pietism who made the preceding observation, also said that, “…Unlike

Methodism in England…Pietism was not so much a reaction to the irreligious currents of the

151 Ibid, 78.

152 Ibid, 53.

153 Ibid, 80.

154 Dale Brown, 19.

scientific revolution and the Enlightenment as to the religious milieu within its own Lutheran

Church.”155

There were three notable leaders among the Pietist. Their work encompassed the period

of the latter seventeenth century and the early part of the eighteenth century. While there is

debate among the scholars as to who should legitimately be called the “father of Pietism,” most

modern historians point to Johann Arndt. He is the one according to Church History Magazine,

who incorporated Luther’s theology of the Word into an ethical praxis. Arndt asserted, “…There

should be a point in each Christian’s life when worldliness has been put aside for a will and

affection that are wholly committed to God. And, above all else, the love of God and the love of

one’s neighbor must go together to form a full Christian experience.”156

The man on the other side of the founding father debate is Philip Jacob Spener. His

ground breaking work, Pious Desires, published in 1675, served as a manual for Lutheran

congregations seeking to institute Pietistic reforms. According to John Weborg in Christian

History Magazine, Spener was deeply concerned about the lack of vitality among Lutheran

believers, and would be credited with raising the level of personal piety among believers. Thus,

“…Through his preaching, writing and influence upon other pastors, Spener gradually turned the

spiritual tide in German Lutheranism and beyond…Among the privileges he enjoyed were close

155 Ibid.

156 “The Gallery—Thumbnail Sketches of Important Leaders in the Pietist Movement,” Christian History

Magazine-Issue 10: Pietism: The Inner Experience of Faith (Worcester, PA: Christian History Institute, 1986), 13.

associations with political rulers in the House of Saxony.”157 The importance of this cannot be

over stated. James Stein made this observation, 158

Spener deserves considerable credit…for appealing both to the government and to

concerned individual Christians for their participation in this ameliorative work. As a

result, the steady support of available tax monies was administered not solely by

government bureaucracy, but also by volunteer workers motivated by Christian love and

zeal for service…

In the next chapter, the author will point to the importance of his relationship with public

officials as well.

Although the third of the leaders is not seen as a founding father, his influence was none-

the-less, profound. Auguste Hermann Francke was first and foremost a pastor. He led a vigorous

program of preaching and catechetical instruction for the youth in the suburban church in

Glaucha, Germany that lasted thirty-six years. “He was also keenly interested in foreign missions

and he produced a new spirit of ecumenism throughout Europe.”159 He also penned a work which

laid, “the groundwork for a ministry which he described as ‘a life changed, a church revived, a

nation reformed, and a world evangelized.’”160 Francke may not be considered the “father of

Pietism,” but he embodied its heart and soul. Roger E. Olson in Christian Scholar’s Review,

gave a comprehensive one sentence description of the Pietist’s position as found in Francke and

the other leaders. “The hallmarks of true Pietism…include the belief that authentic Christianity

157 Ibid.

158 K. James Stein, Philipp Jakob Spener: Pietist Patriarch, (Chicago, Ill, Covenant Press, 1986), 240.

159 “The Gallery—Thumbnail Sketches of Important Leaders in the Pietist Movement,” Christian History

Magazine-Issue 10: Pietism: The Inner Experience of Faith (Worcester, PA: Christian History Institute, 1986), 14.

160 Ibid.

always includes a dimension of inner spiritual transformation accompanied by religious

affections.”161

The characteristics of the Pietistic movement as found in its leadership was indeed

transformational. Its primary focus was the individual. At the center of this was a “belief in the

Bible as the unfailing guide to faith and life.”162 Furthermore, it was not enough to be committed

to Christ in word only, it was essential that this commitment be evident in the Christian’s life.

The only way for this faith in praxis to sustain itself, was for the individual to engage in daily

devotions, along with sermons and worship on a regular basis. Finally, there was “…a concern to

apply the love of Christ so as to alleviate the social and cultural ills of the day.”163 In summary,

“Pietism’s primary concern was to carry out the Reformation in the area of Christian living.”164

The influence of Pietism continues to be felt today in many and a sundry way. The

Charismatic movement which came to the Mainline Denominations in the 1960’s, had many

characteristics in common with the Pietistic revival such as miracles and other manifestations of

the Spirit. Most important to this dissertation, is the way the movement influenced the care of the

poor. The foremost leader for the Lutheran Charismatic movement was Larry Christenson.

The importance of Christenson’s introduction to the fullness of the Holy Spirit cannot be

overstated. Indeed, his introduction was a launching pad for the Charismatic movement into the

Lutheran Church. It is this movement, as the author sees it that binds the movement with Pietism,

161 Roger E. Olson, “Pietism and Postmodernism: Points of Congeniality” Christian Scholar’s Review Vol

XLI Number 4, Summer 2012, 367.

162 “‘You’re Such a Pietist!’,” Christian History Magazine-Issue 10: Pietism: The Inner Experience of

Faith (Worcester, PA: Christian History Institute, 1986). 3.

163 Ibid.

164 Gary Sattler, “Moving on Many Fronts,” Christian History Magazine-Issue 10: Pietism: The Inner

Experience of Faith (Worcester, PA: Christian History Institute, 1986). 20.

and thus the love of the Lord, His Church in all its forms, and a heart for the poor. As with many

other believers, Larry’s experience with the Holy Spirit was a journey.

The definitive moment however, came while Larry and his wife, Nordis resided in the

Los Angeles area. While living in Los Angeles, Larry worked as a technical writer for a

corporation and studied creative writing with a private teacher. The Holy Spirit, however, had

other reasons for sending the Christensons to Los Angeles. This reason would come to fruit and

flower at Central Lutheran Church in Van Nyes, California. Nordis’ cousin, Rudy Ransif, was

the pastor at Central Lutheran and Larry became quite active in the church, even serving as a

deacon. Larry’s encounter with the Holy Spirit there would come in an unexpected way.

Central Lutheran had a strong missions program that periodically brought in top-notch

speakers. Nordis served on the missions committee and had recommended Ed Nerving, a man

under whose preaching she had been converted on V-J Day.165 Consequently, they invited him

and he came to do a series of evening programs.

That night, Pastor Ransif did what is almost unheard of in Lutheran churches … he gave

an altar call. In the invitation, he invited all who wanted to either commit or recommit their

faith. Here is how Larry describes the moment:

Nordis and I sang in the choir, so we were sitting in the choir, and I felt I wanted to go

up [to the altar]. So I took Nordis by the hand and we went down together. We knelt

down at the altar and prayed. It was a very beautiful moment for the congregation. A

number of people came forward. I guess Rudy [pastor of the church] was going to ask

me if I thought this was too Baptist or something [laugh] … I don’t know what I would

have said. But I’m glad Betty Ann [Rudy’s wife] told us…to get to church. Because I

think if he had told me ahead of time, I would have been on an intellectual bent to sort

that thing out, and this thing caught me totally by surprise, and I responded

spontaneously. We went home that night, and we were lying in bed, and I said to

165 This common historical shorthand for the day the Japanese surrendered in World War II.

Nordis, “You know when we were kneeling at the altar, I just had the feeling that God

came and put His arms around me, and I think it means I am to go to the seminary.”166

Nordis greeted Larry’s desire to enter the seminary with the joy of a prophetic

fulfillment. As Nordis would later share with Larry, she had gone to St. Olaf with the objective

of marrying a pastor. But when she and Larry fell in love, and Larry announced his intentions to

be a professional writer, she thought her desire would have to be set aside.

Larry went on to be pastor at Trinity Lutheran Church at San Pedro. The empowering

effect of Holy Spirit enablement in Larry’s life would come very simply as a request by an

elderly Norwegian lady to issue invitations to some people at Trinity to a series of special

services being conducted at her Foursquare Gospel Church. Two of her grandsons were attending

Trinity and because Larry knew her to be a devoted woman of prayer, he told her she was

welcomed to do so.

The revival was being led by a husband-wife team: Mary and Wayne Westburg. Intrigued

by what was happening, and having nothing on his schedule on that Thursday evening in August,

Larry decided to attend one of the services. The account of that night is best told in Larry’s own

words from my interview with him:

Mary was preaching that night on the gifts of the Spirit…and afterwards I came up to

her and just said, “I would like to have a more Spirit-filled life and would appreciate

your prayers.” I meant it in just a more general way, but she took it very realistically

[and said] “Well now, you just kneel down here and start praising the Lord and He’ll

give you a new tongue.”

WOW, well first of all she asked me, “Have you received the Baptism?” At that point, I

was so ignorant of Pentecostalism, I didn’t even know what she meant. So I kind of

stuttered, “Well, I was baptized as a baby.” I knew they didn’t practice infant baptism,

so I thought maybe that was going to be an [issue]. “No, no,” she said, “I mean the

baptism of the Spirit.”

166 Larry Christenson, Tape Recording, 10-12 November 2003.

Well then I realized that that was something Pentecostals talked about…so I didn’t want

to be impolite, so I knelt down, and they started to make a lot of noise, and I thought,

“What would my deacons think if they were in the back pew?”

But nothing happened, so I went home, (and went to bed.) I woke up that night, about

midnight, and I just suddenly knew if I laid my German aside and my English aside and

lift up my voice, I’ll speak in tongues, and I did! It was as clear as a bell.

See, my analytical mind [got in the way], because when they prayed for me I thought,

“What’s going to happen? What’s going to happen?” This old analytical mind was

going a-mile-a-minute and as a result, nothing happened. But when my mind was

relaxed, it just happened. But the thing of it was, I went right back to sleep and thought

I had dreamed it. I didn’t realize what had happened.167

Larry went on to say that on Saturday night, after having completed his message for

Sunday, he decided to go back to the Four Square Gospel Church for the Saturday night session.

Mary had gone on to the next engagement and Wayne was giving the closing message. At the

end of the message, Wayne invited people forward. Once again, Larry felt drawn to come

forward. This time, as Wayne prayed over him, Larry began to speak in tongues and Wayne

shouted, “Now that’s the Holy Ghost!”168 And he prayed a very practical prayer over Larry,

“Lord, increase his vocabulary!”169

At the conclusion of the Saturday evening service, the wife of the Four Square pastor

came up to Larry and said, “Pastor Christenson, we’re so glad this happened to you, because you

can reach people that will never listen to us because there is such a reproach on the Foursquare

Church.”170 When Larry heard those words he said he could have wept because she was such a

wonderful Christian. “So I thought almost without thinking, where does the reproach come

167 Ibid.

168 Ibid.

169 Ibid.

170 Ibid.

from? And the answer was right there…”171 Larry continued, “It’s from people like us who look

down our long Lutheran noses at people who theologize differently than you, calling them ‘holy

rollers.’ From that point on I knew I could never again distance myself from my Pentecostal

brethren.”172

The love of unity and diversity would be perhaps one of the most profound effects on

Larry and his ministry. Larry was known in college and seminary as someone not only capable

but also quick to cut someone off at the knees in an argument. After he came into the fullness of

Holy Spirit enablement all of that changed. He began to feel a love for the Body of Christ and

worked diligently at bringing diverse groups together. It is not only interesting but prophetically

important that, shortly after coming into the baptism, Larry met with David Du Plessis, a man

Larry referred to as “Mr. Pentecost.” After speaking with him for the first time Dr. Du Plessis

would speak these words of wisdom over Larry, “Don’t run with Pentecostals [in other words

what works for Pentecostals will not work for Lutherans] Go home and tell your wife what has

happened, tell your bishop, and then be quiet for a while and let God bring people to you, for if

they fail to see in you the marks of love and humility, they will have every reason to doubt the

authenticity of your experience.”173 Larry’s life would indeed bear out the authenticity of his

experience.

For example, like the leading Pietist in the inaugural era of Pietism, Larry would become

an advocate of the family, writing a number of books on family life, and the importance of

171 Ibid.

172 Ibid.

173 Ibid.

raising children.174 The connection to Pietism in this instance is clear. To illustrate, because of

the influence of Auguste Hermann Francke, the orphans in Halle, Germany were treated very

differently than the orphans in other providences. In the other providences, they were housed

with criminals, and beggars. But in Francke’s providence of Halle, they were educated to their

level of ability and were attended by physicians for their health needs.

It was not just children who were the recipients of this kind of care however. Addressing

the social ills of the day under the guidance of the Spirit, was a hallmark of the Pietist. Reflecting

on the values of the Pietist’s movement, James Stein noted that chief among their values was

their emphasis on the total person who has been captivated by the Christian life. He said, “The

Christian life is one that emanates no longer out of the impulses of the temporal order. Reborn

Christians cannot obey the world…A believer may do nothing that does not emerge from faith

(Romans 14:23); that cannot be done to God’s glory (1 Corinthians 10:31); and that cannot be

performed in the name of Christ (Colossians 3:17).”175 Pastor Christenson’s views regarding the

church and its social ministry are found in his book, Social Action Jesus Style.

At first, it appears that Christenson agrees with the Piestist’s position regarding the

engagement of the culture. He wrote, “Unless people see in our churches not only the preaching

of the truth, but the practice of the truth, the practice of love and the practice of beauty; unless

they see that the thing the humanist rightly want but cannot achieve on a human base—human

174 One of Larry’s book, The Christian Family, became a manual of choice literally around the world

having been translated in four languages.

175 K. James Stein, 233.

communication and human relationship—…then let me say it clearly: they will not listen, and

they should not listen.”176

On closer examination however, it is evident that Christenson’s main concern, is the way

the church fell prey to the liberal secular movement. He said, “The Achilles heel of modern

social theology is its preponderant emphasis upon man’s material and social needs.”177 In this

regard, he saw the church becoming too engaged with the physical needs of humanity verses the

spiritual needs of humanity. He tried to make the case that Jesus and the disciples had little

interest in the culture of their day. “The preaching of the Good News is the first order of business

of the church…Those who set aside this priority arrangement do not take man’s real condition

seriously. His material needs may be urgent, (but) his spiritual need is critical and therefore of

first importance.”178

Of course, Christenson is right, but the danger here is to shove the pendulum far to the

right and ignore the physical needs as if they are totally irrelevant to the case. Jesus clearly struck

a balance, as is seen in the feeding of the multitudes, where it is said that He taught AND healed

AND fed the crowd.179 In a Roman Catholic booklet entitled, Charismatic Renewal and Social

Action: A Dialogue, involving a dialogue with Cardinal Le'on-Joseph Suenens and Dom Helder

Camara, it was stated by Cardinal Suenens, “ The Christian needs the Spirit and his gifts, his

charisms, not only for his personal spiritual life, but so that he may contribute to the healing of

176 Larry Christenson. Social Action Jesus Style. Minneapolis, MN: Dimension Books, 79-80.

177 Ibid, 75.

178 Ibid, 85-86.

179 See Matthew 14:14-21 and 15:29-38.

society’s ill…”180 In Christenson’s defense, he is reacting to a Lutheran Church that was

increasingly losing its focus on the mission of salvation. In this regard, the author agrees with

Christenson’s concern. In addition, he very interestingly pondered what would have happened if

the church had remained focused on the family of believers and its needs. In this regard, he

pondered what might have happened had the early Pentecostal movement, for example, had

remained focused on the mission of racial reconciliation he felt came from the Holy Spirit.181

In fact, much of the author’s concern with the strident voice of Marvin Olasky, was

echoed in Christenson’s admonishment of evangelicalism’s mixture of gospel and Protestant

Work ethic. To illustrate this point, Christenson said, “The tenets of a free enterprise economic

system, the sanctity of private property, an emphasis on self-reliance in the social sphere, and a

general reverence for the 19th Century tradition of independence and rugged individualism

became part of the status quo with which many evangelicals could identify.”182 He summarized

this point by saying, “The virtues of free enterprise and self-reliance were extolled alongside the

preaching of personal salvation through faith in Christ.”183 This concern of Christenson’s,

surrounded what he called, “…a one-sided evangelicalism [that revealed itself in a] rigid

dogmatism, legalistic standards of behavior, [and] self-righteousness.”184 This same concern of

legalism and negativity was also registered in the Roman Catholic document referred to earlier.

180 Le'on-Joseph Suenens and Helder Camara. Charismatic Renewal and Social Action: A

Dialogue. Ann Arbor, MI: Servant Books, 38.

181 Some scholars identify the birth of modern of Pentecostalism with the movement that took place at

Azusa Street in the Los Angeles area. The movement was led by a black man, William J. Seymour, and achieved a remarkable level of racial reconciliation.

182 Larry Christenson, 29.

183 Ibid.

184 Ibid, 13.

Again, Cardinal Suenens said, “It is…a misconception of true Christianity to reduce it to the

negative aspect of the law: ‘Thou shalt not lie, [etc]…’ For apart from the evil to be avoided,

there lies before us the immense domain of good to be accomplished.”185

In conclusion, Christenson said, “A charismatic approach to social action seeks to remain

free of entanglement with a secular status quo whether conservative or liberal.”186 Here again, his

position aligns nicely with the Pietistic movement. Two phrases often found in the literature of

the Pietists are “God’s glory” and “neighbor’s good.” Regarding this fact, Gary Sattler noted

that, “One’s neighbor was not only the person next door or the friend in one’s small group;

neighbor also meant the poor and disadvantaged in one’s town…”187 This has become the

foundational principle of what is now known as Lutheran Social Ministries.

Because of the nature of the Lutheran Church itself, identifying a single history is

difficult. The Lutheran Church got its start in America not as a mission, but instead as a service.

In other words, Lutheran pastors were sent to America to take care of Lutheran families that had

immigrated to America and requested the help of the mother church in Germany or Sweden. In

response, pastors were sent essentially to be chaplains. Thus, there was a fierce independence

that developed. For many years, the congregations were separated by language, at first the

languages of the old country and then by those who wanted to change to English and those who

wanted to keep the former languages.

As clusters of congregations formed into synods or districts, depending on the desired

governance format, the collection of congregations would form a social service agency as the

185 Le'on-Joseph Suenens and Helder Camara, 34.

186 Larry Christenson, 32.

187 Gary Sattler, 21.

need arose. The author spoke with Pastor Mary Brown, director of congregational relations for

Lutheran Social Ministries.188 She affirmed that identifying a single history for the ministry

would not be possible. In brief, she shared that each Lutheran social ministry organization must

tell their own story of faithful people motivated by Christ's love. Each group in its formation,

was responding to a particular need, whether it was care for others or the need to advocate

against some form of injustice. In other words, whether the need was for a place to care for aging

people in a rural community or for opportunities for those marginalized by city life, Lutherans

simply responded with little fanfare. Therefore, the author will focus on the development of

Lutheran Social Ministries in two of the larger population centers for Lutherans in our nation,

Minnesota and New York, in order to demonstrate how these organizations came together.

First, in Minnesota, as with the Pietist before them, the impetus for forming care agencies

revolved around children. Due to the harsh conditions of life, in the later part of the 19th Century,

congregations began to come together to address the needs of children who found themselves

without parents. The first of these efforts took place in 1865 when Vasa Lutheran Church near

Red Wing, Minnesota opened its church to care for four children in need according to the

Lutheran Social Ministries website.189 Pastor E. A. Norelius spear headed this effort shepherded

its growth into the Vasa Children’s Home. This kind of effort was duplicated in a number of

areas and, according to Pastor Brown, the congregations began to form what she called “family-

finding” agencies to connect homeless children with Lutheran families. These efforts, over time,

grew into orphanages, some of which became quite large and still exist to this day.

188 Pastor Mary Brown, Phone Interview, 04 August, 2015.

189 http://www.lssmn.org/About-Us/History/

As time progressed, Lutheran congregations, which in the early years of their formation

were largely a rural denomination, began to be established in the ever growing cities, like

Minneapolis. With this growth of membership diversity, came the growth of diverse needs.

Besides children, now there were issues of social justice and an aging population which began to

be addressed. Table 2 paints a statistical picture of this expansion of social ministry services by

Minnesota Lutherans.

In response to the growing needs of the city, congregations in urban neighborhoods

created community outreach for people struggling with mental illness, chemical dependency, and

transition from prison. These urban mission efforts required the mobilization of the resources of

more substantive suburban neighborhoods. In addition, congregations joined forces to provide

healthcare, transportation and services that ranged from house cleaning to grocery shopping for

people as they aged. In other words, people of faith came together to advocate, to organize and to

serve. The story in New York is very similar.

According to their website,190 the story of Lutheran social services in New York began in

1886 when eleven congregations came together in metropolitan New York. The reason for the

coming together of their common resolve was similar to the Pietists and the Minnesota

Lutherans, i.e., children. As with the Pietists and the Minnesota Lutherans, there was an outbreak

of sickness, in the case of the New York Lutherans, influenza, that was leaving children both

sick and without parents who had perished. The Lutheran Social Ministries website indicated that

on May 30, 1888, an asylum was dedicated to care for and educate children on both the secular

and sacred levels so that they would be productive members of society.

190 http://lssny.org/main/history/

Table 2. Historic Minnesota Lutheran Milestones

Throughout the first half of the 20th century, Lutheran mission societies began to address

a number of social and community needs. As with the Minnesota story, as time moved onward,

small community church-based societies formed larger ones. In 1970, even as the various

expressions of Lutheranism began to come together, so too did the various social service

Year Event

1865 Vasa Children’s Home, Red Wing

1895 Lake Park Children’s Home, Lake Park

1900 Lutheran Children’s Friends Society

1905 Lutheran Inner Mission Society

1916 Bethany Children’s Home Duluth

1923 Board of Christian Service

1927 Lutheran Inner Mission becomes Lutheran Welfare

Society

1946 Lutheran Social Services (LSS) is founded

1948-1953 LSS resettles 3000 refugees from Europe

1954 Vasa Children’s Home begins serving children &

youth with developmental disabilities in residential setting

1963 Board of Christian Service and Lutheran Welfare

Society merge with Lutheran Social Services

1969 Lutheran Children’s Friend Society merges with

Lutheran Social Services

1973 Senior Nutrition Services begin with the passing of

Older Americans Act

1974 Lutheran Home for Unwed Mothers opens in

Minneapolis

1975 LSS begins serving 1000’s of Southeast Asian

refugees with the fall of Saigon

1976 First LSS residential home opens for adults with

developmental disabilities

1980 Outreach to homeless street youth begins

1984 Service for homeless families begins

1987 LSS begins financial counseling for those with

credit card debt

1991 Safe house opens for street youth

1997 3 year recovery effort for victims of Red River

Valley flood begins, including the opening of Camp Noah with recovery services for children

2000 First LSS transitional housing effort opens for

homeless youth

agencies into Lutheran Community Services. The newly created entity began to address a variety

of human needs in New York.

As with orphanages all over the nation, in the early 1970s, Lutheran Community Services

of New York had to adjust to a new field called “foster care.” To respond to this change from an

orphanage orientation to a foster care orientation, Lutheran families were sought who would be

willing to bring children into their homes. Undaunted, the homes once used exclusively for

children were now used to address the homeless population.

According to their website, “…only two events have significantly affected daily

operations. In February 1999, the agency headquarters on Park Place in Manhattan suffered a

serious fire. Although workers were not able to return to the building for nine months, the staff

kept programs going and sustained the ministry by working from remote locations.”191 The

second event, as might be imagined in New York City, were the events of September 11, 2001.

With offices located just two blocks from the World Trade Center, they were forced to close. Of

this moment, the website states, “The staff faithfully tolerated three months of displacement,

while continuing to repair existing programs and look for new areas of growth…With assistance

from Lutheran Disaster Response of New York, “Project LIFE” (Lutheran Initiative for

Empowerment) was created as a care management program serving people who suffered losses

on 9/11.”192

The history of the Pietists and their successor bodies, such as the Lutheran Church, in the

area of social ministry, is really no different than the efforts of the myriad of Christian

denominational groups. Believers, faithful in their calling and service to their Lord and Savior

191 Ibid.

192 Ibid.

Jesus the Christ, reached out to the poor and distressed of their day and age. It is the author’s

intent as he moves into the final section of this chapter, to demonstrate it was these same

believers following the same calling of their heart, which formed the secular expression of social

ministry in our nation.

“A Christian and a Democrat” – The New Deal and

The Great Society”

During a press conference following his second inauguration as president, Franklin D.

Roosevelt was asked whether he was a socialist or a communist due to the myriad of social

legislation that was proposed and passed during his first term in office. He bristled as he said,

“no” to each of the characterizations. When finally he was asked what he was, President

Roosevelt responded by saying simply that he was, “a Christian and a Democrat.”193 This idea is

one that would be scoffed at today by the arrogant right that have clearly staked the position that

the only political posture for today’s Christian is that of the Republican party.

Roosevelt’s religion was heartfelt and genuine.194 By many accounts, his faith informed

many of his decisions.195 In fact, during the D-Day invasion, he led the nation in prayer, a

moment considered by many to be one of the largest single audiences for a prayer gathering in

history.196 It was not just policy decisions that were influenced by his faith, but the choice of

193 Geffrey C. Ward shared this in the Ken Burns’ documentary, “The Roosevelts, An Intimate History,”

Florentine Films, 2014, at 8:14 minutes into part 5.

194 Historian Jon Meacham, told the story of when Roosevelt secretly went to sea to meet Winston

Churchill. (Chapter 7 52.33 minutes into Part 6) At the conclusion of their meeting they attended a joint service in

which one of the hymns was “Onward Christian Soldiers.” When the service had ended, Roosevelt remarked to his

son, Elliot, “We are Christian soldiers and we will go on with God’s help.”

195 George Will, in the Ken Burns documentary (6.20 min in to Part 5) called Roosevelt’s Christian faith

one of the single most important factors informing the decisions he made.

196 Historian, Jon Meacham made this observation in the Ken Burns documentary, Chapter 3 13.45 minutes

into Part 7.

cabinet directors as well. One of those directors was the first female to occupy a cabinet position,

Secretary of Labor, Frances Perkins.

Ms. Perkins has been called, “the Woman Behind the New Deal,” by many, including her

biographer, Kristin Downey. The faith Ms. Perkins shared with FDR was an important

connection between them. Prior to his inauguration, Roosevelt asked that a worship service be

organized and requested that all his incoming cabinet members attend. After the service, only

F.D.R. and Ms. Perkins remain, with F.D.R. continuing in prayer as he contemplated the task

before him. Of this moment, Perkins biographer observed about Ms. Perkins, “The faith she

shared with Roosevelt was a bond between them. When the service ended and the clergy

departed, Roosevelt remained seated for some time, praying silently.”197

The faith they shared was that of the Episcopalian Church. Perkins came to be an

Episcopalian as an adult. She was drawn to the church’s rituals. As her biographer noted, they

gave her peace in times of stress. Downey also pointed out that, “The church’s teachings…gave

her substantive guidance about the right path to take when confronted with decisions, and the

hopeful message of Christianity helped her retain her optimism.”198 As a result, it gave Ms.

Perkins a special focus, “When friends once questioned why it was important to help the poor,

Frances responded that it was what Jesus would want them to do.”199

Perkins had a heart for the poor and the plight of those who would be called the working

poor. As a result, she pursued a position in social work before she began her work with the

197 Kristin Downey, The Woman Behind the New Deal: The Life of Frances Perkins, FDR's

Secretary of Labor and His Moral Conscience. New York: Doubleday Publishing, p 129.

198 Ibid, 17-18.

199 Ibid, 18.

Roosevelt administration. Downey observed, “…one thing was clear in Frances’s mind: social

work was [a] calling.”200 Perkins’ early adult years were influenced by the work of author’s like

Upton Sinclair and events like the horrible Triangle fire in New York when multitudes of women

either perished in flames or jumped to their death in the garment workers disaster. Thus, when

she became a social worker, she was instantly drawn to a position in Philadelphia that was

investigating clandestine employment agencies that offered women good jobs. When they

arrived at the job however, they discovered it was a prostitute ring and they became trapped.

“Frances’s job was to find ways to put pimps and drug dealers out of business.”201

When she took the position of Labor Secretary, she came to Washington with the

following agenda:202

1. Put pressure on the states through federal legislation to enact public works bureaus.

2. Ensure that child labor is prohibited.

3. See that worker’s compensation is imposed across the country.

4. In light of the Triangle fire, push for safety regulation nationwide.

5. Enact legislation to allow private unemployment insurance.

6. Establish an old-age pension for the elderly to keep them from poverty. (This was

her most heartfelt item.)

The only one of the six Roosevelt was not enamored to, was the old-age pension for the elderly.

“Roosevelt thought an old-age pension might reward older people who no longer wanted to

work,”203 but Perkins persisted. Finally at a meeting with the president, Perkins had brought up

the idea again. It was then that Downey shares, “as [Perkins] rose to leave, Roosevelt spoke

200 Ibid, 21.

201 Ibid, 22.

202 Downey discusses the six points listed here on page 121 of her book. As can be seen, Perkins agenda

was, for the most part, enacted under her influence. She remained with the Roosevelt administration for its entirety,

and it is plan to see why she is considered the “woman behind the New Deal.”

203 Kristin Downey, 121.

again, ‘I suppose you are going to nag me about this forever.’”204 It was then that Perkins

remembered the advice of her grandmother who said, “[when a door opens], do the best you can,

for it means that it’s the Lord’s will for you.”205

The author has focused on Ms. Perkins for a number of reasons. First, she was a person of

great faith, who used that faith to shape the nation in which she lived. Second, as a result of

putting feet to her faith, it can clearly be seen that the very programs today’s politically

conservative Christians denigrate, was at its heart, birthed out of the very faith they claim. Sadly,

this denigration continues today as believers who have stepped out in what would be called a

liberal direction, have been tagged with various labels.

To illustrate this tendency to denigrate, after her job in Philadelphia, Perkins accepted a

position with the National Consumers League.206 In this position, she came under the direct

tutelage of Florence Kelley. According to Downey, Kelley “…saw the League’s work as the

Lord’s calling and instilled this belief in others. Kelley insisted on rigorous research before

proposing reforms. Kelley’s focus on social issues and her pacifism led some to call her un-

American.”207

The same thing happened to Robert Shriver while he was serving in the Johnson

administration. It was Sargent Shriver, as he was known, who was the driving force behind the

Peace Corps in the Kennedy administration. He continued to serve with Lyndon Johnson and

became the driving force for the Great Society which included programs like Head Start. Despite

204 Ibid

205 Ibid

206 The National Consumers League was founded by Florence Kelley and is still in operation today. It is a

non-profit organization that seeks to protect consumers from products that are harmful or of a low quality.

207 Kristin Downey, 31.

his heart felt efforts, it became important to denigrate his work. For example, Marvin Olasky in

an effort to cast a light of failure on Shriver’s work, wrote this,

Soon poetic (or at least doggerel) justice arrived: Shriver’s home outside Washington

was surrounded one evening before Christmas by sarcastic carolers who boomed out,

“Hark the Herald Angels sing/Glory to the newborn king/…Shriver go to LBJ/ Tell him

what the poor folk say”…And then: “O come all ye poor folk,/Soulful and

together/Come ye, O come ye to Shriver’s house,/Come and behold him, politicians’

puppet”…Other War on Poverty leaders who had expected to be praised for their

“compassionate” antipoverty work received their own share of jeers.208

The criticism leveled at the compassion workers of the past however, ignore three

important factors: 1) the hearts of those who founded the programs, 2) the historical realities of

the day, and 3) the biblical foundation for the work that was attempted. Let’s begin with the

Roosevelt administration. The author has already spoken of the grounding of Rooselvelt’s heart

in Christianity, so let us begin with the historical realities. When Roosevelt took office there

were many who wondered aloud whether there would soon be a United States of America.209

According to Kristin Kelley, “Between thirteen and eighteen million Americans, about a third of

the working population, had no jobs. One in six homes was lost to foreclosure, charitable

organizations ran out of resources and turned away the hungry.”210 Historian William E.

Leuchtenburg put it this way in the Ken Burn’s documentary, “The Roosevelt’s an Intimate

History,

At the time F.D.R. takes office there are fifteen million unemployed, probably more, a

quarter of the nation, maybe a third. To get a sense of this, imagine you are one of

100,000 people in a football stadium, and as you file out, you get a slip of paper saying,

“You’re fired.” Imagine next week 100,000 more come into the stadium and as they

leave, each of them is told you no longer have a job, and imagine that happening for

208 Marvin Olasky, 176.

209 Ken Burns, “The Roosevelts, An Intimate History,” Florentine Films, 4.05 minutes into Part 5.

210 Kristin Downey, 149.

fifty-two weeks of the year for three straight years, and you will then have

approximated the number of unemployed when Franklin Roosevelt takes office.211

As bad as it seemed in 2008 for this generation with the collapse of the economy, in

1932, there was absolute terror in the hearts of Americans. As George Will stated in the Ken

Burns Documentary, “We tend to forget, because we want to forget, that the word dictator,

dictatorial, dictatorship, did not have an unambiguously bad ring, not just in America, but in

Europe as well where people were terrified that things had spun out of control…”212 That is,

people were willing to experiment with dictatorship because things seemed so chaotic. This was

the state of people’s heart when Roosevelt began to roll out the New Deal in America.

Yet today, the New Deal is ravaged as the second worst thing that ever happened to

America, with The Great Society being the worst. Marvin Olasky had nothing positive to say

about the programs of the Great Depression. Mr. Olasky seemed to think the answer was in the

past. He lifted up people like Frances Peabody who was quoted as saying, “…that the charity of

several generations before ‘was as simple and natural a duty as the care of one’s family. It was

the friendly act of a well-informed neighbor’.”213

The author does not know how Ms. Peabody would respond to the needs of today, as she

was writing in late 1800’s. If however, this is a remedy Mr. Olasky would like to employ today,

the author would say, this is all well and good for that day and time, but today we live in gated

communities. The author’s neighbors have the same overflow of provision as does the author’s

family. The poor who use to live across town, maybe a mile or two away, are now separated

211 Ken Burns, 40 minutes into Part 5.

212 Ken Burns, 24.38 minutes into Part 5.

213 Marvin Olasky, 22.

from the well-to-do by super highways that serve as the railroad tracks once did in the small

towns of yesteryear. As Kristin Downey pointed out, charities were turning away the hungry,

unable to meet the massive needs of the day.

Yet, to down play the New Deal, Marvin Olasky quoted criticisms without context by

leaders of the New Deal itself. He quoted Harry Hopkins, a key Roosevelt advisor, as saying that

providing help without work, “pauperizes.”214 He further gave a quote from Hopkins that said,

“…the unemployed themselves [were] protesting against the indignity of public charity…”215

Olasky even found a quote by Roosevelt in which he says, “….When any man or woman goes on

the dole something happens to them mentally and the quicker they are taken off the dole the

better it is for them and the rest of their lives.”216

It should go without saying, that despite these quotes, both of these men, Hopkins and

Roosevelt, would have vigorously objected to the use of these quotes against a program each

would have defended to the hilt. In fact, the proper context of these quotes would have been in

discussions and debates on how to make the programs the best they could be, and indeed, the

New Deal programs are responsible for the accessibility of our national parks, the planting of

hundreds of thousands of trees, and the building of public schools, to name but a few. Even so,

Olasky found a quote that degraded the W.P.A. in derogatory language.

The inefficiency of some WPA projects was latent, and the difficulty in firing someone

who lazed (emphasis added) around was matched only by the reluctance of supervision

to do so in the midst of a depression. Critics soon were calling the WPA, ‘We Pay All’

and asking, “Why is a WPA worker like King Solomon?” Answer: “Because he takes

his pick and goes to bed.”

214 Marvin Olasky, 158.

215 Ibid, 159.

216 Ibid, 154.

It would be naïve to try and say there were no problems with the program, for what

program, even designed by the church, functions without problems? But it would be equally

naïve to say that the criticism had no basis in politics. Indeed, Republican criticism of Roosevelt,

as can naturally be expected, was immense. For example, Olasky quotes Kentucky journalist

John Pearce’s criticism of the New Deal as the predecessor of the welfare system.217 What he

doesn’t share is that at the time of this writing, he had become a Republican.

Yet, what about the Bible? Did Roosevelt, whose faith informed his decisions, violate the

Scriptures, or was there a biblical foundation for the work he attempted? In the days of Joseph,

prior to the moment when he became prime minister of Egypt, he interpreted a dream for

Pharaoh. As the interpretation went, there was going to be seven years of feast and seven years

of famine. Thus, it was imperative that Egypt get ready for the years of famine. In response,

Joseph was put in charge. Genesis 41:34-36 says, “Let Pharaoh proceed to appoint overseers

over the land and take one-fifth of the produce of the land of Egypt during the seven plentiful

years. And let them gather all the food of these good years that are coming and store up grain

under the authority of Pharaoh for food in the cities…”

How did Joseph, the servant of the Living God ultimately interpret this moment of

governmental action? Did he see it as government intrusion, or as government overreach, or

government interference with the natural order? No, this is how Joseph interpreted this moment

as found in Genesis 45:5-11,

And now do not be distressed or angry with yourselves because you sold me here, for

God sent me before you to preserve life…And God sent me before you to preserve for

you a remnant on earth, and to keep alive for you many survivors. So it was not you

who sent me here, but God. He has made me a father to Pharaoh, and lord of all his

217 See page 153 of Olasky’s, The Tragedy of Compassion.

house and ruler over all the land of Egypt…You shall dwell in the land of

Goshen…There I will provide for you…so that you and your household, and all that

you have, do not come to poverty.

Thus began the first governmental intervention in a time of crisis. In other words,

government intervened on a massive scale to avert a national tragedy. However, it was not only a

governmental intervention, but one orchestrated by God. The main difference as the author sees

it, is how efficient the intervention unfolded in Egypt because a man of God listened to the Spirit

before the crisis unfolded. Whereas in 1932, if Father God spoke in the years prior to the Great

Depression, we didn’t listen until we were in the midst of crisis. But what about the years of the

Great Society and its architect, Lyndon Baines Johnson, what was in his heart?

First, the state of President Johnson’s heart was undeniably with the poor. Johnson grew-

up in poverty on a farm in West Texas. When he was yet in his teens, his father went bankrupt

and lost the farm. From the very beginning of his political life, his focus was on helping the poor.

In his first term in office, because he himself lacked political power as a freshman congressman,

according to David McCullough, “With the help of the White House, Johnson secured loans and

millions of dollars in grants for farmers, schools, housing for the poor, roads, and public

libraries.”218

It is important to understand how harsh the living conditions were where Johnson grew

up, and later served as a congressman. Again, according to McCullough, rural Texans in 1938

were still living without electricity. E. Babe Smith of the Pedernales Electric Co-op put it this

way, “It was a rather primitive life. There was no running water, no refrigeration, every meal had

to be started from scratch. They use to say that a man was a gentleman who provided his wife

218 David Grubin, “The American Experience: LBJ,” PBS Video, Chapter 4, 14 minutes into Part 1.

with a sharp ax…”219 Lyndon Johnson would journal some years later, as he reflected on his

congressional service, “Of all the things I’ve done, nothing has ever brought me satisfaction like

bringing power to the hill country of Texas.”220

Many point to the fact that Johnson’s voting record was not good when it came to the

issue of civil rights, but when looking more deeply into his history, one can start to see a picture

that is very different, and one that shaped his heart. For example, Johnson’s father stood up to the

Klu Klux Klan giving Johnson an example of speaking truth to power. Johnson himself,

following his graduation from high school, went to teacher’s college and became certified to

teach. He began doing so in the West Texas town of Cotulla, Texas teaching poor whites and

Hispanics, for whom he bought school supplies out of his own pocket. Of these formative

moments in L.B.J.’s life, Doris Kearns Goodwin said,

When [LBJ] was the director of the National Youth Administration in Texas, he did try

to do things for African Americans when he could as an administrator. True, once he is

representing the State of Texas when he has to deal with constituent public opinion,

he’s against anti-lynching bills, he’s against anti-poll tax bills. But always in his heart,

because he cares so much about poverty and he’s seen the prejudice for the kids in

Cotulla when he taught, I don’t think it’s that he morphed so much as a person, I think

when he moved from the Senate to the Presidency, he had the opportunity to allow his

convictions to be built upon because he didn’t have to worry about Texas anymore.221

As a result of the moral journey of L.B.J.’s life, his daughter, Luci Baines Johnson, said

when she asked him about poverty, her father responded, “You do not know poverty until you

see it in the face of a child.”222 She continued by saying that he understood when you are a

219 David Grubin, Chapter 4, 14.42 minutes into Part 1.

220 David Grubin, David McCullough quote, Chapter 4, 15.03 minutes into Part 1.

221 Alastair Layzell, Producer, Director, “JFK/LBJ: A Time For Greatness,” Colonia Pictures Chapter 1, at

6:15 minutes into documentary.

222 Ibid, Chapter 1, 7:40 into documentary.

person of color in this nation, you start out with less of a chance. One of the more telling

moments that demonstrated how far Johnson had moved in his understanding of the plight of

Black Americans, came in an address he delivered on Memorial Day of 1963 in Gettysburg,

Pennsylvania. In the speech, he spoke of the great injustice of asking Blacks to be patient and

wait for their justice to come when it had already been one hundred years since they were set

free. He then concluded with these powerful words, “Until justice is blind to color, and

opportunity is unaware of race, and until education is not concerned with the color of a man’s

skin, emancipation will be a proclamation, but not a fact.”223

When asked about his abysmal voting record before becoming president, Johnson said,

“Very few people in life have the opportunity to correct the mistakes they have made. I do and I

intend to use it.”224 Johnson would be true to the leanings of his heart. To this, “…his supporters

would say, ‘this is real Lyndon Baines Johnson.’”225 In other words, when Lyndon Johnson

became president, he cast off the politician and became the man who could follow his heart.

Johnson was told by Richard Russell, the powerful leader of the United States Senate, and an

avowed segregationist, that if he pressed this civil rights issue and won, he would lose the

Democratic vote in the South for a generation, “…but Johnson was prepared to sacrifice white

voters in the South for Civil Rights.”226

So, what does the Civil Rights activity of President Johnson have to do with the poverty

emphasis of this dissertation? There are two important connections. The first connection comes

223 Ibid, Chapter 3, 18:10 into documentary.

224 Ibid, Shared by Joseph Califano, Special Assistant to LBJ, Chapter 3 20:25 into documentary.

225 Ibid, 21:37 into documentary.

226 Ibid, 47:16 into documentary.

from Morgan Freeman who narrated the “JFK/LBJ: A Time for Greatness” documentary. He

said, in 1964, in the midst of one of the most historic floor fights in Senates history,

Lyndon Johnson was a man in a hurry. He was moving on Civil Rights, but also on

poverty. He was determined to do something about the millions who barely survived in

the world’s most prosperous country. While senators on Capitol Hill talked,227 LBJ set

out on what he called poverty tours. In his mind, economic progress, help for the poor,

what he liked to call a hand up not a hand out, were all linked. They found expression in

his idea of the Great Society…”228

In fact, Ronnie Dugger, a reporter assigned to cover the Johnson White House and an L.B.J.

biographer, said, “Most people don’t actively care for people, they don’t know people who are

suffering. It’s hard for us to remember those people. Lyndon never really forgot them.”229

The second connection comes as one reflects on the words of Jesus. It was Jesus who

said, you will know them by their fruits, in Luke 6:43-45. The fruit of Johnson’s life points

solidly to a heart that cared deeply for the poor and underprivileged. More importantly, Johnson

himself claimed to be a believer, and again, as Jesus said we are not to make the ultimate

judgement on anyone. Thus, it does not stretch one’s understanding to say L.B.J.’s heart was

motivated by a compassion for the poor that was informed by faith. What about the historical

realities of the day?

First, unlike the New Deal era, there were not hordes of people out of work in a desperate

fight for life. The situation was quite the opposite. Everything in the economy was going right.

America was still in the post-World War II boom. No nation on earth was better off. Thus, if

ever the situation was right to challenge the nation to respond to ending poverty, it was the early

227 The Senate was in the midst of one of the most historic filibusters in Senate history over the Civil Rights

bill.

228 Alastair Layzell, Chapter 6, 51:45 into documentary.

229 David Grubin, Part 2, Chapter 9, 1.25:16 into documentary.

sixties. It is a historical fact, that there were 35 million souls in poverty in a nation with the

greatest abundance in the history of world. As such, Johnson sensed that this was the time to

seize the moment. As Ronnie Dugger observed, Johnson saw it as his task to speak to corporate

American and, “…to argue that your interest as a business leader was the welfare state because

you keep everything stable. It must have been a very appealing argument to a corporate

executives who was to the right of Atilla the Hun that in a civilized country with such abundance

that we have; astounding abundance compared to the rest of the world, you can afford to be

liberal with the poor.”230

Yet, as criticism that is motivated by politics will often do, facts are set aside. One of the

criticisms appealed to by Marvin Olasky, is a criticism that dates back to the 1800’s. In sharing

Nathaniel Ware’s concern he said, “…officeholders liked to appeal to poor voters who would

give them power to distribute large amounts of money and the patronage that accompanied

expenditure.”231 This charge is unfounded. It is documented fact that the poor simply do not vote.

In fact, L.B.J.’s aids thought he spent too much time on issues of the poor as well. S. Douglas

Cater, special assistant to the President, even shared a recollection about a time he challenged the

president about his emphasis on the poor when, as he said it, the poor don’t vote. Johnson

replied, “I may not pass a single piece of legislation or get a single dollar appropriated, but by the

time I’m done no community in this nation will be able to ignore the poor in its midst.”232

More troubling was recalling the era when Dorthea Dix pleaded with President Franklin

Pierce to help the mentally ill whose plight had become desperate. Although the need was

230 Ibid, 1.30:00 into documentary.

231 Marvin Olasky, 48.

232 David Grubin, Chapter 9, Part 2, 1:25:16 into the documentary.

documented, Conservative Pierce responded, “…although he wished to help the mentally ill,

who were not responsible for their plight, even worthwhile appropriations would push the federal

government down a slippery slope.”233 This argumentation, that seems to be prevalent among the

conservatives, embraces the idea that it is better to cut off relief from all recipients than risk

being taken advantage of by a few.

In other words, as the author pointed to in Chapter Two of this dissertation, this is an

issue of the worthy poor verses the lazy poor. Without question, there are a number of us who

would prefer to help those who are kind and who act with integrity, who find themselves in a

place of poverty through no fault of their own, and who will respond to the help they receive

with humility and thankfulness. But, as Jonathon Edwards said, “Christ loved us, and was kind to

us, and willing to relieve us, even though we were very hateful persons, of an evil disposition,

not deserving of any good…so we should be willing to be kind to those who are…very

undeserving.”234

In fairness, there is no question that the liberal position of opening aid to all comers even

if the system is taken advantage of to whatever degree, can also lead to significant abuse. This is

precisely the charge levied by Olasky. “By the mid-1960’s… ‘justice’ equaled income

redistribution, and government officials soon worked alongside protesters…The result was a

welfare population explosion. Acceptances rose sharply in the middle and late 1960’s and client

protest were undoubtedly one cause.”235 In other words, according to Olasky, the system began

to be taken over by those seeking aid and those giving the aid. Therefore, his assessment was one

233 Marvin Olasky, 49.

234 Jonathan Edwards, The Works of Jonathan Edwards, vol. 2 (Banner of Truth Trust, 1974), 168.

235 Ibid, 182.

of complete failure by the War on Poverty. “The War on Poverty of the 1960’s was a disaster not

so much because of its new programs but because of their emphasis on entitlement rather than

need…[Even] small efforts at…discernment were seen as plots to blame the poor rather than the

socioeconomic system that trapped them.”236 Labeling the War on Poverty a failure however,

ignores what happened to Virginia’s neighbor to the south, North Carolina.

When he came into office, Governor Terry Sanford, Democrat of North Carolina, was

determined to attack the twin blights on his state, i.e., poverty and inequality. He courageously

led the attack head-on, by enrolling his children in desegregated schools at a time when the

North Carolina populist was very unhappy about this turn of events. In other words, he led by

example, the fight against inequality. As bad as the inequality issue was however, worse yet was

the poverty level. “In 1960, census data revealed that 37% of all North Carolinians lived on less

than $3000 per year in family income, a full $1000 below the national poverty threshold defined

by multiple studies between 1959 and 1963.”237

Governor Sanford would move North Carolina in dramatic fashion. What helped him to

be successful however, was Johnson’s War on Poverty. Governor Sanford would use a truly

innovative means of attacking the problem, by establishing what he called the North Carolina

Fund. This fund, which was ahead of its time, was designed to bring into partnership the public

and private sectors. Governor Sanford reflected upon his efforts like this, “There are tens of

thousands who go to bed hungry… There are tens of thousands whose dreams will die. That

anguish, cried out for ‘institutional, political, economic, and social change designed to bring

236 Ibid, 221.

237 Korstad, Robert R. & James L. Leloudis. To Right These Wrongs: The North Carolina

Fund and the Battle to End Poverty and Inequality in the 1960’s in America. Chapel Hill, N.C., The University of

North Carolina Press, 57-58.

100

about a functioning, democratic society.’ This, the Governor proclaimed, ‘is what the North

Carolina Fund is all about.’”238 The North Carolina Fund was established as a non-profit

organization. By this innovative approach, Sanford was able to, “…position the private non-

profit corporation and the state…in what would become a national, federally funded war on

poverty.”239

The approach that made The North Carolina Fund project such a success was the

intentionality of getting the poor involved in their own hand up. Instead of the imposition of

“solutions” from the outside in, this project sought to implement change from the inside out.240

Sadly, the thing that ultimately shut down the project according to Robert Korstad and James

Leloudis, authors of Right These Wrongs, was a resurgence of the politics of race. The

Republican Party of the late 1960’s, reorganized itself around opposition to civil rights and aid to

the poor and successfully shut down the program in 1968.

Finally, as the author did for the New Deal, he wishes to address the question of whether

or not the War on Poverty can be supported by Scripture. To begin, the author shared a quote

from L.B.J. biographer, Ronnie Dugger, that said Johnson’s task was to demonstrate to wealthy

corporate America, that we could “afford to be generous with the poor.” Is there a biblical basis

for this kind of national sharing in times of abundance? One such passage of Scripture is found

in Numbers 35:8.

In this portion of Scripture, the Lord is addressing Israel as they prepare to take

possession of the Promised Land. As they do, the Lord requires a set aside of land for the

238 Ibid, 1.

239 Ibid.

240 The author will share more about this in Chapter 4 of this dissertation.

101

Levites. To accomplish this, the Lord does not use American sensibilities to take land from each

of the tribes, i.e. He does not take the same proportion from each of the family groups. Instead,

the Lord says, “And as for the cities that you shall give from the possession of the people of

Israel, from the larger tribes you shall take many, and from the smaller tribes you shall take few;

each in proportion to the inheritance that it inherits, shall give of its cities to the Levites.” (Num

35:8) In other words, the more you have, the more is expected. This too is biblical. In Luke 12:48

Jesus said, “Everyone to whom much was given, of him much will be required.”

The second connection with Scripture is an income redistribution plan found in the Book

of Acts. Few passages of Scriptures have troubled American Christians more than the

redistribution of wealth that took place in the First Century church following the Resurrection of

Jesus the Christ. The passage is found in Acts 4:32-35: “Now the full number of those who

believed were of one heart and soul, and no one said that any of the things that belonged to him

was his own, but they had everything in common.” Verse thirty-four says that “great grace” was

upon them. Then it picks up again: “There was not a needy person among them for as many as

were owners of lands or houses sold them and brought the proceeds of what was sold and laid it

at the apostles’ feet, and it was distributed to each as any had need.”

There is no more powerful principle than that of returning to the Lord. In fact, the author

is convinced by his 30 years of ministry, that if all Christians tithed there would be no need the

Christian church could not meet. This is even substantiated in Scripture. In the book of

Deuteronomy 15:4, the Lord God says to Israel, “There will be no poor among you, however,

because the LORD is certain to bless you in the land the LORD your God is giving you to possess

as an inheritance – IF (emphasis added) only you obey the LORD your God and are careful to

102

follow every one of these commands.”241 This promise is based solely on Israel’s obedience to

care for the poor. If the poor are cared for, there will be no poor. If this is not the correct

interpretation, then this verse contradicts verse eleven of the same chapter that says, “For there

will never cease to be poor in the land…”242

Therefore, it is not that building wealth is unbiblical. In fact, Deuteronomy 8:18 says,

“You shall remember the LORD your God, for it is he who gives you power to get wealth, that he

may confirm his covenant…” Thus the building of wealth has never been the problem, it is how

that wealth is used that marks the difference. Again, this is confirmed in Deuteronomy, “…you

must not be hardhearted or tightfisted toward your poor brother. Instead you are to open your

hand and freely loan him enough for whatever need he has…Give to him and don’t have a stingy

heart when you give, and because of this the LORD your God will bless you in all your work and

in everything you do.”243

Finally, as the author has demonstrated over and again, to care for the poor is saturated

with biblical truth. The Scriptures are firm and clear, if the poor cry out to Father God, He will

care for them. Therefore, could it be that when the church began to be deaf to their cries, Father

God looked to the Kingdom of the Left244, as Luther called it, to answer them? The outcomes of

The New Deal and the Great Society seem to suggest this possibility.

Ronald J. Sider in Just Generosity: A New Vision for Overcoming Poverty in America,

shared some stunning results. Statistics show that, “…without Social Security, 50 percent of all

241 The Holy Bible: Holman Christian Standard Bible. (Nashville: Holman Bible Publishers, 2009), Du

15:4.

242 Ibid, Du 15:11.

243 Ibid, Du 15:7-10

244 See pages 67 – 68 of this dissertation.

103

elderly Americans today would be mired in poverty.”245 Sider, in analyzing these statistics, point

to a sad reality. The percentage of those in poverty who are elderly is about 9 percent, but with

this change, the people group that is highest in the ranks of the poor are children. That figure is

now 20.5 percent.246

Another argument that is often put forth without thoughtful analysis is the cost these

programs place on the United States Federal budget. If one were to listen to the rhetoric, one

would think it is the largest line item in the budget. To the contrary, when someone qualifies for

TANF, they also qualify for food stamps, Medicaid, and various housing subsidies and training

programs. “Together, (these programs) add up to just 3 percent (of the total budget)!...Our

welfare programs have problems that demand correction, but it is dishonest to suggest that they

are bankrupting the government.”247Added to this are the charges made regarding the amount of

the welfare expenditure to those who qualify under the aid to dependent children act. The truth

is, only one quarter of the budget is expended in this category. To the contrary, “Government

spending for low income elderly and disabled Americans—which few people consider welfare or

want to abolish—makes up almost one-half of all means-tested entitlement costs…”248 249

Finally, the charge has frequently been made that those who were the authors of the

programs, e.g. Franklin Delano Roosevelt and Lyndon Baines Johnson, were given to throwing

money at America’s problems and handing out cash to anyone who needed it. To the contrary,

245 Ronald Sider, 34.

246 Ibid, 30.

247 Ibid, 176.

248 A means tested program is determined by the number of dependents, the income coming into the family,

and a percentage of the current poverty level.

249 Ronald Sider, 34.

104

“The federally funded welfare program began very modestly in 1935. President Franklin

Roosevelt was vigorously opposed to cash grants to healthy adults. A cash dole, he argued in his

1935 State of the Union Address, is a ‘narcotic’ a subtle destroyer of the human spirit.”250 251

The success of the New Deal and the Great Society is undeniable in terms of the

reduction of human misery. When something goes this well in the church, we immediately point

to the blessing of God upon the activity. Will we apply a different standard to the Kingdom of

the Left?

Summary

The author spent a good deal of time on the topic of Pietism for a dissertation not focused

on Pietism. The reason for this centers around a discovery the author made about himself and the

ministry he feels called to. The author discovered that those called to serve among the poor, must

do so out a divine call. Roger Olson observed, “…for all true Pietists, this spirituality of

transformation leading to love activism is supernatural; it is not something that can simply be

willed. It has to come from the power of God.”252 The Pietists believed that the power of the

Holy Spirit directed and guided all things. Dale Brown observed that Luther’s Preface to Romans

was often quoted by the Pietists. There is a powerful section in the Preface that speaks of the

change that occurs under the influence of the Holy Spirit: 253

250 Ibid, 177.

251 This same fact was confirmed in a Roosevelt quote shared by Kristin Downey. See footnote 200.

252 Roger E. Olson, 375.

253 Martin Luther, Luther’s Works, Vol. 25: Lectures on Romans, ed. Jaroslav Jan Pelikan, Hilton C.

Oswald, and Helmut T. Lehmann, vol. 25. Saint Louis, Concordia Publishing House, 1999, 5.

105

Faith, however, is a divine work in us. It changes us and makes us to be born anew of

God (John 1:13). It kills the old Adam and makes altogether different men of us in heart

and spirit and mind and powers, and it brings with it the Holy Spirit. O, it is a living,

busy, active, mighty thing, this faith, and so it is impossible for it not to do good works

incessantly. It does not ask whether there are good works to do, but before the question

rises it has already done them and is always at the doing of them…

This was the discovery the author made. It was not that he was influenced by Pietism, it

was rather that he, and perhaps all those who serve among the poor, is a Pietist; that is, one

directed and influenced by the power of the Holy Spirit. This too was the reasoning behind

sharing the story of Larry Christenson’s “Baptism in the Spirit.” For without this divine infilling,

service among the poor can quickly lead to “compassion fatigue.” This was a term coined after

Hurricane Katrina in 2005. The sheer magnitude of this disaster was enough to wear people

down, but in addition to Katrina, there were Hurricanes Wilma, Rita, and Dennis, along with the

drought and several major tornadoes that struck the Midwest. In response, the American people

were generous. But taken together, the accumulated effect on the people who were serving out of

the flesh in response to the manipulation of major organizations like the Red Cross and others,

lead to a state of being in which people eventually became exhausted in their giving.

To stay in the arena for the long haul, requires Holy Spirit empowerment. It is interesting,

that the victims of Katrina said that when all the other help agencies disappeared, the Christians

were still there. This ingredient of steadfast determination is essential if one is to make a

difference in areas of economic deprivation through the building of networks of hope. In Chapter

Four, the author will endeavor to detail the work of his non-profit, Heart of Compassion

Partnerships, in their mission of ten years and counting. The author, in recounting the story of

Heart of Compassion Partnerships, will also share the successes and failures, along with the key

components to beginning a ministry with the poor.

106

CHAPTER FOUR: DESCRIPTION OF THE MINISTRY PROJECT

Overview

“Any sanctification that precludes involvement in the world must be rendered suspect.

And involvement in the world that disregards sanctification is dangerous. The activity of God in

the public arena is incarnational and co-creational. God’s work is done through human

beings.”254 From the beginning, the author saw the project he was engaged in as a ministry

calling to be about God’s engagement with the world. Thus, he sought from the outset to avoid

the trap that is so common to ministries of the Mainline, Charismatic, and Evangelical

persuasions: the tendency to either pray for the poor, but then do nothing in a tangible way to

help the poor; i.e. the James 2:14-18 admonition, or the tendency to help the poor, but then leave

them in abject spiritual poverty; i.e. the Matthew 16:26 warning.

In this chapter, the author seeks to describe a journey that is bringing together faith and

works in a way that addresses the root causes of poverty in both a physical and spiritual sense.

Three major themes will dominate this story: initiation of relationship, expansion of partnership,

and transformation of hearts and community. Firstly, he will describe how alliances were made

between secular and sacred groups without doing harm to the presentation of the Gospel.

Additionally, he will show how these alliances brought tangible benefits so real to the secular

authorities, that they have sought an expansion of the partnership.

254 Dennis A. Jacobsen, 18.

107

Finally, the author will describe how the coming together of the Body of Christ presents a

picture so sweet and so powerful, that unbelievers are forced to pay attention. It is this aspect that

touched the author’s heart so greatly. He literally became a witness to the coming alive of Psalm

133:1 and John 17:21-23. The unity displayed was in fact, so powerful that unbelievers became

believers, and disconnected believers became connected believers, thus demonstrating that

networks of hope are a dynamic way to bring about transformational change in the lives of

individuals.

Essential Principles for Building Networks of Hope

Seven biblical principles governed the vision and formation of Networks of Hope. These

principles include: 1) Relationship, 2) Servant Leadership, 3) Humility, 4) Grace, 5) Love, 6)

Boundaries and, 7) Commitment. (Please see Table 3 in this chapter.) These principles were not

only guidelines for construction, but also validated doctrines in the implementation of the

ministry effort. In brief, they were fundamental to the effectiveness of the outreach and

transformative power of Networks of Hope.

The Journey Must begin with Relationship

The author cannot overemphasize the importance of relationship. It is the first of the

seven essential principles by which the author abided. The journey must begin with

“Relationship.” Relationship is key to all phases of building networks of hope. It is a factor that

cares about the individual as a person made in the image of Christ. As such, it requires patience.

At a number of places in his work entitled The Tragedy of American Compassion, Marvin

Olasky’s research revealed that one of the tragedies that developed over the centuries was a loss

of personal contact with those being served. The result of this disconnect was the trend of writing

108

checks instead of giving time. While the author has noted his struggle with Mr. Olasky’s choice

of words, in this case the author is in full agreement with the point he has made.

Table 3. Essential Principles

Figure 1. The Binding Principle of Prayer

PRINCIPLE DESIRED IMPACT

Relationship

Key to all phases, it cares

about individuals as people

made in the image of Christ.

Servant Leadership The leader is there to serve,

NOT build a reputation

Humility

Go into the process with an

open heart and mind: i.e. open

to input and open to change.

Cultural sensitivity is a must.

Grace

This principle requires the

leader to jettison all thoughts

of judgmentalism against

ministry volunteers and clients

of the ministry services.

Love

Are you serving in places of

poverty because Father God

has given you a heart for the

poor? i.e. Do you/have you

ever wept over the city?

Boundaries

This reminds the leader that

one can only do so much, and

that over-doing is a

prescription for burnout.

Commitment

Here, the leader must engage

in introspective reflection:

Am I committed for the long

haul?

Am I ready to commit to the

Lord to stay, until he releases

me?

Is it short programmatic burst,

or year-round ministry I’m

interested in?

109

According to Olasky, one person who bucked the trend of providing support without

connecting to those in need, was Jerry McAuley. Jerry McAuley, after a most difficult start in his

life’s journey, was redeemed by the power of the Holy Spirit and literally pioneered the idea of

living with those you are trying to reach. Thus it was, that McAuley took up residence in the

“slums” of New York City as an agent of transformation no one thought possible. McAuley,

Olasky said, was a “riotous drunkard” who, with help and fervent prayer, overcame his

addictions and was determined to return to the slums from where he had come. Olasky lifted

McAuley up as a prime example of an “indigenous missionary,”255 i.e. those who lived among

the ones they served.

In a magazine article by Daniel Olasky, entitled “Loving Discipline” published in World,

he highlights a ministry called Youth Horizons that made a tangible difference in the lives of

young people by first connecting with them relationally. Olasky shared that the benefits of a

personal relationship manifested itself in the length of service the mentors gave to the program.

He said, “…when engaging new mentors…[Youth Horizons] asks for a minimum one-year

commitment and gets over 70 percent renewal rates after that year, with over 60 percent

renewing for two years and beyond.”256

Olasky and his son were not the only ones to recognize the importance of a personal

relationship, however. Dennis Jacobsen said, “An organizer must hold genuine interest in the

story being told and in the life journey of the other person” to be effective.257 Without

255 The story of Jerry McAuley and the concept of “indigenous missionaries” can be found in Marvin

Olasky’s book, The Tragedy of American Compassion, pp 92-ff.

256 Daniel Olasky, “Loving Discipline,” in World Vol 25, Num. 8. Ashville, NC: God’s Word

Publication, April 24, 2010, 57.

257 Dennis A, Jacobsen, 60.

110

relationship, we not only lose our effectiveness, but we can become callous in our approach and

detrimental in the message we communicate to the world. Jim Wallis, reflecting on the

deleterious effects on the witness of Christians who have embraced Tea Party Libertarianism,

said this in Sojourner Magazine, “Emphasizing individual rights at the expense of others,

challenges ‘the common good,’ a central Christian teaching and tradition…Loving your neighbor

is a better Christian response than telling your neighbor to leave you alone. Without that

commitment, the freedom of individual choice will often ignore the poor and marginalized…”258

The importance of relationship is why the story of Heart of Compassion Partnerships begins

before its founding ten years ago.

The author was determined to make relationship the center piece of his ministry outreach.

Thus, he sought relationship with a local pastor in what is known as the Campostella area of

Chesapeake, Virginia. There, he became connected with a man he grew to respect and love:

Superintendent Joseph T. Williams of The Church of God in Christ denomination. Joseph had

served in the Campostella area for a decade before the author met him, serving as Pastor of

Campostella Refuge in Christ congregation.259 The initial step was getting to know each other.

This was done most often, by meeting for breakfast. During these times of breaking bread

together, the Lord knit the hearts of the author and Pastor Williams together in a very tender

way.

The conversations between the two were authentic discussions of their very divergent

realities, and went beyond discussions of ministry. At one point they started to share regarding

258 Jim Wallis, “The Theology of the Tea Party: Can the Philosophy of ‘libertarianism” be reconciled with

Christian faith?” in Sojourners, Vol. 39 no. 10, November 2010, 20.

259 Please see pages 4-6 of this dissertation for an overview of the Campostella area.

111

their mothers, and these two women’s less than politically correct views of other races. The

men’s laughter so filled the air in the restaurant that a lady neither of them knew, came and sat

down wanting to get in on the fun. When they told the lady, who was there with her mother, that

they were talking about their mothers, she said, “Uh, oh, I’m out of here!” Such were the tender

and joyful memories that increasingly grew over the years and knit the men’s hearts together.

The Action Steps

The time finally arrived to put feet to their relationship. To do this, the author sought

ways that he and the congregation he was serving, could support the ministry outreach efforts of

Pastor Williams. There was a self-imposed principle that the author was adhering to when he

went the direction of seeking to support an existing program, rather than initiating a new

program. That principle was “Servant Leadership.”

Servant Leadership is a principle that was modeled and mandated by our Lord and Savior

Jesus the Christ. At its heart, Servant Leadership says, “You are there to serve, NOT build a

reputation.” It was of critical importance to the author that he not appear like the “great white

hope” coming in to fix the poor. The author was pleased to see this principle validated in his

research as well. For example, this concept was the key factor in the leadership of Howard Fuller

and the success of the North Carolina Fund discussed in Chapter Three. Howard Fuller was the

key neighborhood organizer for the Fund. In writing about the Fund, Korstad and Leloudis said,

“Fuller took seriously the idea of identifying and developing indigenous leadership…Fuller

sought not to impose organizational structures on the target communities, but to facilitate a more

organic process of self-organization.”260 In others words, let the local leadership lead.

260 Robert R. Korstad & James L. Leloudis, 180.

112

Jim Wallis said, “The idea that poor people have no assets is a myth; the problem is how

to mobilize those assets.”261 Wallis called this concept, “asset-based community development.”

He further stated the gifts had to be identified, mobilized and utilized. This is not an easy process

in which to participate. Anyone who has been in a leadership position for any length of time,

develops a leadership persona in which one instinctively either senses the direction to be taken,

or just naturally takes the lead. Thus, a third principle must be applied to the building process:

“Humility.” Again, how can it be denied that our Master both modeled and mentored humility?

Contrary to what many think, humility is not saying and acting as if you are a worthless

worm. In fact, one must be gifted in some way in order to have anything about which to be

humble. This is why insecure people, gifted or not, tend to struggle with pride. None-the-less, the

Scriptures are clear, Exodus 10:3, James 4:10, and 1Peter 5:6, all call the believer to, “humble

yourself.” In other words, the believer is to take action not to steal God’s glory nor lift one’s self

up at the expense of others.

Therefore, to apply the principle of “Humility” to building networks of hope, one must go

into the process with an open heart and mind: i.e. open to input and open to change. This is

directly and inseparably linked to cultural sensitivity. Put another way, as the leader, one must

not think they possess all the answers nor think there is only one way to accomplish a task. Each

person wears a set of lenses tempered by many things; race, upbringing, economic standing,

Scriptural interpretation and life application, and generational position/experience (i.e. boomer,

gen-x, millennial, etc.). Without a keen awareness of these experiences and their impact on one’s

decision-making process, the building process will quickly disintegrate.

261 Jim Wallis, Faith Works, 110.

113

In order to support Pastor William and his ministry, it was of upmost importance for the

author to try and understand the kind of pressures and issues that he faced on a regular basis.

This required yet another principle to come into play. When the author first connected with

Pastor Williams, he came with all the prejudices of an upper-middle class, white person serving a

congregation of essentially the same composition. Thus, it was essential to apply the principle of

“Grace.” The principle of “Grace” requires that one must jettison all thoughts of judgmentalism

against the ministry volunteers and the clients of the ministry.

People who live in, and serve out of their poverty, have life issues middleclass people

cannot begin to understand. Their hearts may earnestly have desired to volunteer for a ministry

project, but when the day arrived, they are physically exhausted from work; emotionally

exhausted from an incident in the home or “project”262 they live in; or spiritually exhausted from

trying to understand why this is happening to them. What is more, they may have been offered

the opportunity for desperately needed supplemental income or even forced to come in and work

their hourly job or face termination. Grace is needed.

While middleclass people without argument, have their own issues, the environmental

drain on the spirits of people in poverty is just heavier. For example, in addition to all the author

has listed, the stress of hunger and the real possibility that no one, including the children, got to

eat in the home last night is an all-too common circumstance in communities of need. In short,

the volunteers are often as needy as the clients, and the last thing they need is a judgmental spirit

being poured out on them for “their lack of commitment.” With regard to the clients of the

services, all the same issues apply. So if they are unable to come as planned to the ministry site,

262 Project is also used as a slang term to describe collections of income-based apartments. An older, more

pejorative term to describe this is “the slums.”

114

the servant minister must guard against assigning this assessment to their character: “Well, if

they “can’t even show up…” Behind that assessment is the charge of laziness and a lack of will.

Furthermore, “a run-in with the law” is a concern that is unlikely to even enter the mind

of a typical middleclass person, but is an omnipresent concern for many in communities of need.

Brad Heath, reporter for the USA TODAY newspaper, did an extensive study of arrest rates in the

United States, entitled, “Racial Gap in U.S. Arrest Rates: ‘Staggering Disparity’.” The data they

used to analyze these rates came from statistics police departments are required to report to the

F.B.I. In a summary statement they said, “Whatever the reasons, the results are the same: Blacks

are far more likely to be arrested than any other racial group in the USA. In some places,

dramatically so. At least 70 departments scattered from Connecticut to California arrested black

people at a rate 10 times higher than people who are not black…”263

The NAACP reports that an African American is six times more likely to be arrested in

his lifetime than his white counterpart. With current trends, one in three African American males

are projected to serve time in their lifetime.264 The worst of the outcomes is being tagged as a

“felon”: forever impacting the individual’s ability to attain satisfactory employment or enjoy

upward mobility in providing for their family or future. For instance, possession of less than two

ounces of marijuana can result in a felony conviction. By any reasonable assessment, this offense

seems small when weighed against the social impact of being a felon. Once labeled, a “felon”

can no longer vote, join the military, hold certain jobs, nor even volunteer for certain positions!

Grace is needed. As Jim Wallis asked, “Why do we continue to believe the myth that poor

263 Brad Heath, “Racial Gap in U.S. Arrest Rates: ‘Staggering Disparity’,” in U.S.A.TODAY online:

http://www.usatoday.com/story/news/nation/2014/11/18/ferguson-black-arrest-rates/19043207/ [29 Sept 2015]

264 NAACP online: http://action.naacp.org/page/s/naacp-criminal-justice. [29 Sept 2015]

115

people don’t know anything and can’t be trusted?”265 This is why the next principle is as

essential as the others; the principle of “Love.”

The principle of “Love” asks simply, “Are you building networks of hope because God

has given you a heart for the poor? In other words, like Jesus (Lk.19:41), has the depth of your

compassion for the city, lead you to weep over the city? As Tim Keller observed, “Jesus refuses

to let us limit, not only how we love, but who we love.”266 Put another way, our love must be, at

its core, a love like that of the Father. That is, we are not to judge the individual, nor are we to set

requirements that demand the individual be made clean of their short comings before they are

accepted.

Does this then mean we are to enter ministries with the poor with a blind eye?

Emphatically, no. Turning again to Tim Keller, he wisely reminds us that, “Another cause of

poverty, according to the Bible, is what we could call ‘personal moral failures,’ such as

indolence (Proverbs 6:6-7), and other problems with self-discipline (Proverbs 23:21).”267 We are

not called to be enablers when bad choices have been made. In other words, we are not to be

poor stewards. As such, it is important to employ the fifth principle – the principle of

“Boundaries.”

Where boundaries are concerned, there are two important points to keep in mind:

1. The problems and needs that emerge in poverty are immense and never ending,

because sin is never ending. The sins of greed and racism and hording and

consumerism and sensuality are a blight on humanity. Together, these sins form the

265 Jim Wallis, Faith Works, 105.

266 Timothy Keller, 67.

267 Ibid, 34.

116

twisted, mangled root of poverty. They are sins of omission and commission that are

perpetrated by the individual, and on the individual with the effect of leaving people

mired in poverty. Satan loves this, and why not, he has come to kill dreams, steal

hope, and destroy lives.

2. Poverty by its nature screams out for enablers. Poverty is a miserable existence, so if

people caught in the twisted root of poverty cannot be set free, they at least want to

be made to feel justified in the midst of it. As one who comes from a home where

alcohol was abused, the author understands this better than most. But the author also

knows, that the worse thing someone can do is to enable an individual to remain in a

condition that may be changeable.

To state it clearly and plainly, we must be good stewards of all that Father God has given. What

is more, we must never forget who we are, and what we are as children of the Risen Lord and

King.

Remembering who and what we are is as easy as remembering that Father God has adopted

us and therefore has endowed us with spiritual powers of transformation as part of our

inheritance (Eph.1:17-23). Living in a state of expectation, we must therefore, be prepared to

deploy those spiritual powers when we are so directed by the Holy Spirit. Ron Sider, who sees a

lack of justice at the root of poverty, eloquently said, “Providing for the needy means ending

their oppression, setting them back on their feet, giving them a home, and leading them to

prosperity and restoration (Pss. 10:15-18, 68:5-10). Biblical justice does not mean we should

117

merely help victims cope with oppression; it teaches us to remove it.”268 To that end, we are

called to be agents of transformation.

It is important therefore, to have an understanding of transformation. While transformation

can happen in an instant, it is more likely to happen in stages. The author believes in part, that

this may well have been one of the reasons that Father God commanded the setting up of

“Ebenezers” (1 Sa.7:12) and “memorial stones” (Jos.4:1-9) so that the people of Israel could look

back and see how far they had come on the path of transformation. As Sider, Olson, and Unruh

observed, “It is easy for holistic ministry to become so problem-centered that it loses sight of

victories won in the past, or of God’s quiet mercies that grace each day.”269

Although they didn’t call it transformation, Corbett and Fikkert, in When Helping Hurts,

gave an excellent description of transformation as a path, and the role believers play along the

way:

“Relief” can be defined as the urgent and temporary provision of emergency aid to

reduce immediate suffering from a natural or man-made crisis…”Rehabilitation” begins

as soon as the bleeding stops; it seeks to restore people and their communities to…their

precrisis (sic.) conditions…”Development” is a process of ongoing change that moves

all the people involved…closer to being in right relationship with God, self, others, and

the rest of creation.270

They concluded their overview by pointing out that the worst mistake American Christians make

is to apply relief in situations where rehabilitation or development is needed.

When finally the opportunity to move forward on a ministry outreach came for the author

and Pastor Williams, the last of the essential principles came into play – the principle of

268 Ron Sider, 56.

269 Ronald J. Sider, Philip N. Olson, & Heidi Rolland Unruh, 140.

270 Steve Corbett & Brian Fikkert, 104-105.

118

“Commitment.” The principle of “Commitment” is of critical importance and requires the

leader to do gut-honest, introspective reflection. To accomplish this, the author asked himself a

series of questions.

First, “Are you committed for the long haul?” This was important, because like so many

poverty areas, the Campostella area had been “used.” If it wasn’t politicians who came with

empty promises, it was mega-churches coming with promises of transformation, followed by the

reality of short-term programs of little consequence and commercials aired on the internet and

local media channels with the goal of showing how compassionate and caring was their church.

If one is going to make a difference in an area of poverty, a commitment of long-term duration is

required.

Each of the next two questions supporting the “Commitment Principle” therefore, is

meant to cement its long-term nature in some kind of measurable reality. The first of the

supporting questions is, “Am I ready to commit to the Lord to stay until released?” The author

literally committed to the Lord to stay in Hampton Roads until released. Finally, the second of

the supporting questions measures the character of the commitment. Is the leader there to engage

in programmatic burst that takes one in and out of the area, or is the interest in a year-round

ministry? In other words, is the commitment going to be characterized by a series of short term

projects, like Thanksgiving Dinners, or is it going to be characterized by a project that is

operational day in and day out? For the author, there was only one way to answer this question, it

required a year-round, day-in-day-out, ministry that targeted the alleviation of poverty.

The Binding Principle: Prayer

The commitment being made, the author turned to what would be the project’s rock bed

foundation. This final action principle however, is far from the final principle, but neither should

119

it be considered just the first principle. Quite to contrary, this is the principle that overlays every

other principle, and the principle whose action must be constant and never ending. This is the

principle of “Prayer.”

There is nothing that has come about in the author’s project outside the realm of prayer,

either the author praying or being prayed for. It has already been noted that the vision of Heart of

Compassion Partnerships was born in prayer. The author believes this because he believes it is

through prayer that the power of the Holy Spirit is released. It is also the author’s belief that

prayer is one of three means by which the believer hears the Spirit speak.

The three means of hearing the Spirit speak are as follows: first is through God’s Word.

The author believes the Scripture is God breathed, and therefore the living Word of God. In other

words, a believer can read a passage of Scripture today and hear one message, and read it again

tomorrow and have the message go deeper. Second is through other believers. No one person can

have the mind of Christ, thus it is important to get confirmation from other believers when one

believes they have heard from Father God. Third, one hears from the Spirit through prayer. It is

in prayer that the believer learns to enter into conversation with Father God getting wisdom and

impressions. It is this conversational aspect that the author believes enables the believer to

literally pray constantly.

Prayer literally infuses and permeates every principle and every aspect of this ministry’s

substance. From the foundational first principle of “Relationship” to the anchoring final principle

of “Commitment,” prayer is the life’s blood of this project. One of the best ways for believers,

whether they are acquaintances, friends or husband and wife, to get to know each other is to pray

together. The author knows this through experience. Principle 1, Relationship, became a part of

the author’s life as a result of the pastor’s prayer circles of which he became a part. The first and

120

most profound of the circles, was begun by Pastor Marty O’Rourke, senior pastor at Church of

Messiah in Chesapeake, Virginia. The author learned a great deal about prayer through his

friendship with Pastor O’Rourke. In fact, that friendship endures even unto today.

Marty brought together pastors from a wide spectrum of Christianity: United Methodist,

Charismatic, Assembly of God, Roman Catholic, Four Square, Presbyterian, Anglican,

Episcopalian, Lutheran, Vineyard, United Church of Christ, Church of God in Christ, et.al. Every

week, pastors from a wide expression of the church would come together and pray, followed by

the Lord’s Supper. The presiding duties were shared among the pastors from their own

expressions and understandings.

By praying with each other, the pastors got to know each other in very intimate ways that

enabled a breadth of understanding that would not otherwise have been possible. While the

author had learned much about ecumenism through his experience as a Navy Chaplain, it was

this experience, the act of praying with other pastors through the commonality they felt toward

our one Lord and Savior, that finally and forever wiped away his sectarian veneer of

Lutheranism as the best way. Put another way, learning to pray with others is a transformative

relational experience.

Prayer has not only formed the theoretical foundation of the ministry, but also formed the

framework of the daily activities and operation of the project. In her exceptional series of books

on prayer, Stormie Omartian speaks of how prayer opens the way to transformation. Thus, it is

an expectation in the Urban Outreach Centers, one arm of the project to be discussed next, that

the Center Directors and the tutors pray with the children. In fact, without it being a direct lesson,

the children are taught about the importance of prayer by being involved in prayer. As such, the

121

children begin their time together in prayer, and if the children are having difficulty at school or

at home, they are prayed over.

In the Serve the City Chesapeake program, to be highlighted later in the chapter, prayer

also plays an intricate role. The volunteers are prayed for before leaving for their worksite. At the

end of every project, the homeowner is prayed for, an intimate moment that has seen people give

their lives to the Lord Jesus. Prayer is without debate, essential.

One of the finest descriptions of prayer’s place in ministry to the poor was given by the

team of Ronald J. Sider, Philip N. Olson, and Heidi Rolland Unruh in Churches that Make a

Difference: Reaching Your Community with Good News and Good Works:

When it comes to holistic ministry, prayer is not optional. Prayer is not a seasoning to be

sprinkled over social service to give it a pious flavor. Prayer must bathe the entire process

of development and implementation; it is not just a step in the process. Prayer is at the

heart of holistic ministry…Sometimes a one-sided dualism creeps into a church’s prayer

life: here there is a tendency to pray about people’s “spiritual” needs and organize action

steps to meet their social needs. [For example, it] is far more common to soak an

evangelistic rally with prayer than a housing construction project. But prayer and action

are both/and, not either/or.271

Thus, without prayer, there is no transformative ministry.

The Birth of Heart of Compassion Partnerships

The Birth Pangs

The author was of the opinion that it was advantageous for ministry starts to begin under

a 501(c)3. 501(c)3 is a classification under Internal Revenue Service (IRS) regulations that

allows a corporation to operate with a non-profit status.272 The advantage is twofold; 1) it allows

271 Ronald J. Sider, Philip N. Olson, & Heidi Rolland Unruh, 133.

272 See Appendix C for step by step instructions for establishing a non-profit corporation.

122

a tax deduction for those who contribute to the organization, and 2) it provides a shield against

frivolous law suits against the church or individual starting the corporation.273

The establishment of Heart of Compassion Partnerships seemed to the author, to be an

anointed process born out of prayer. One of the early objectives of Heart of Compassion

Partnerships was to bring pastors and churches together in such a way that duplication of

services was avoided while at the same time, networking took place that enabled the

congregations that did not ordinarily work with one another, to do so.

Sectarianism is a difficult and prominent problem in the church world. Thus it seemed to

the author, if pastors could work together on projects, in which they believed, perhaps they could

set aside their differences and focus on that which bound them. It was a blessing therefore, when,

in the process of doing the research for this dissertation, the author came across the same focus.

Chip Sweeney in A New Kind of Big: How Churches of Any Size Can Partner to Transform

Communities, had successful results when he did the same thing: “As we began to build

relationships with other churches and ministries, we were encouraged to overlook our differences

except for the ones that really mattered…”274 The author’s vision of functional unity, birthed in

prayer, propelled him to get connected with the congregations in the area asking them to connect

with the same understanding.

Working hard at establishing relationships with other pastors therefore, became a driving

missional objective of the author. One of those blessed connections was his relationship with

273 Besides Heart of Compassion Partnerships, the author setup two other non-profits. PROMOTE Family

Centers Inc., from which Apostles Lutheran Church will be able to operate ministry outreach programs, and

Apostles Lutheran Church itself. According to our attorney, Douglas H. Cook of Regent University Law School,

Apostles Lutheran Church was the first church to take advantage of Virginia’s newly enacted law that enabled

churches to incorporate. 274 Chip Sweeney, 55.

123

Hampton Roads United Christians (HRUC) under the direction of Raymond W. Styles. As

mentioned in the previous section in connection with The Principle of Prayer, HRUC’s main

focus was on prayer and the establishment of pastoral prayer circles. The hope of HRUC was to

eventually move toward a functional unity275 that would bring pastors together and

transformation to the community.

After years of hard work and relationship building, it was put on Ray’s heart to start

backing away from HRUC. When the time came, he contacted me and offered to sign over the

his 501(C)3 to me. This act of kindness was, the author believes, orchestrated by the Holy Spirit.

He believes this because it not only put the author instantly in business, but took a practical step

toward the functional unity that both Heart of Compassion Partnerships and HRUC had sought.

All that was needed at this point, was a “name change” request through the IRS. This being

accomplished, preparing the congregation was the next step.

There is nothing that hurts the author’s heart more than to point out, it is a tragic mistake

to assume that American Christians are ready to move out to help the poor. Americans by-in-

large, have convinced themselves they are “poor,” even with all our abundance. At the heart of

this misconception is consumerism. As Americans, the accumulation of things is an obsession,

and the more we have to spend, the more we accumulate. Many of us are constantly on the brink

of bankruptcy because we have over spent and under saved. It is this fear of losing what we have

accumulated that the author believes, lies at the heart of our perception of being poor.

It is not easy to break this perception Americans have of their economic condition. One

way however, is to take people on short term mission trips to underdeveloped countries. Even

275 By functional unity, it was meant that the coming together of the pastor would not lead to unity for the

sake of unity, but instead, would lead to a practical outreach that would change the community while bringing

people into relationship with Jesus.

124

then, it does not always work, but for many, confronted by the abject poverty of much of the

world, short term mission trips help people’s eyes to be opened to their own wealth. Such was

the case for the congregation the author served. Trips to Honduras, Ecuador, Latvia, and India,

helped congregants to obtain a vision of outreach. But what is this vision and how do you get

there?

To get to this place of vision, there needed to be an exchange. Believers needed to begin

exchanging the view of themselves from an accumulator of things, to agents of transformation.

As Jim Wallis stated, “The great emphasis in the New Testament is that the gospel is not how to

escape the world; the gospel is that the crucified and risen Jesus is the Lord of the world. And

that his death and Resurrection transformed the world, and that transformation can happen to

you.”276 In other words, they needed to be changed in their hearts, before the Holy Spirit could

use them to change other’s hearts.

The second important form of transformation that was needed among the congregants

was the instilling of a love for ALL of Father God’s church, not just their denomination. For this

to happen, the author needed to both soften hearts towards those whom we would serve, and

toward those with whom we would be serving. In other words, this ministry outreach required

more than the involvement of just one denomination. They would in fact, be exposed to the

greatest diversity some of them had ever experienced.

To bring about this change of heart, Pastor Joseph and the author found ways to get our

congregations together. One such example was joint services. These moments really helped to

cement the congregations. It was particularly memorable for the author’s congregations when

276 Jim Wallis, The Great Awakening: Seven Ways to Change the World. New York: Harper Collins

Publishers, p 55.

125

Pastor Joseph brought a dance team, something not experienced before by the people of Apostles

Lutheran Church. A second example were work parties, where Apostles’ people went to

Campostella Refuge Church of God in Christ to help with maintenance projects, and finally joint

men’s Bible studies at both locations. In addition, the author began to preach and teach on the

subject of community involvement and what it meant to be a follower of Christ.277 All these

activities were important steps in bringing us together before we launched out on any major

endeavor.

The First Program is Born: The Urban Outreach Center

Finally, the opportunity arrived for us to give birth to our first program. The

programmatic opportunity came in the form of an outreach to the Section 8278 housing unit

located behind Campostella Refuge Church of God in Christ. Pastor Joseph had been reaching

out to the residents for years. The difference in opportunity therefore, came as the corporation

that owns the apartment complex received a Housing and Urban Development (HUD) grant to

turn a group of apartments into a Community Room for the enhancement of the entire complex.

The opportunity fit perfectly with the objectives. Pastor Joseph wanted an outreach to

children and we were looking for a commitment that put us in the community for the long haul.

We sought permission to begin work, and were given a green light. Both Pastor Joseph and the

author’s organization had put computers in the centers so the work could commence. It was at

this point that we experienced our first set-back.

The corporation, while giving us the okay to start was, unbeknownst to us, looking for a

“bigger player” to run the operation. This happened in part because at this time, the second Bush

277 Appendix F contains a sermon outline and sermon developed for this dissertation project.

278 Section 8 housing is federally subsidized housing in which the residence’s rent is income based.

126

Administration had launched its “Faith Based Initiative.” The idea behind this initiative was to

level the playing field so that faith-based groups could compete for federal grants with secular

organizations on an equal footing. This however, is not how it was heard by some, and promoted

by others in unscrupulous ways. The result was a mad rush for money. Suddenly, faith-based

non-profits were writing for grants to fund programs they were not engaged in providing. Such

was the case of the group that caused us to be put out of the center.

The non-profit chosen by the housing corporation was a “large” organization out of

Philadelphia. Because the author had been invited to a number of meetings that launched the

Faith-Based Initiative, he had heard of the group that was tapped to replace Heart of Compassion

Partnerships. Sadly, the only thing large about the group was the mega-church in which it was

housed. Thus, they swooped in, took $22,000 from the corporation that owned the apartments,

and never provided a day’s worth of service. When asked if the corporation was going to sue,

they replied, “No.” After looking into it, they discovered it would cost them more in legal fees

than they would get in return.

Again, because of the relationships the author had developed, he was informed about

what happened. After being informed, he contacted Pastor Joseph to see if he wanted to try

again. Pastor Joseph and the author agreed to reapply. But because the corporation had been

burnt, they decided to go with what they thought was a more reputable group. This group did

provide services, not five days a week as promised, but instead, two days a week. They claimed

that based on what they were being paid by the corporation, two days was all they could afford.

Frustrated, the corporation contacted the author to see if he was still interested. This time,

he declined. A couple of days later, the corporation again contacted the author, asking him to

please reconsider. At that, the author and Pastor Williams proceeded to provide an after-school

127

program five days a week. The program opened in September of 2005, and has been there ever

since with five-day-a-week programs; after school from September through June, and all day

from June through August. The opportunity was now before the ministry to impact the lives of

children.

There are few outreach ministries more important than working with children. No group

experiences poverty at a higher rate and thus, no group is more vulnerable. Consider these facts:

1. So many studies have confirmed [the] correlation between single parenthood and

poverty that scholars now view it as one of the best established findings of “social

scientific research.”279

2. Children of never-married mothers are 75 percent more likely to fail a grade in

school, and more than twice as likely to be expelled or suspended, than children

living with both biological parents.280

3. Only 46 percent of urban students can read at what specialists define as a “basic

level,” and in urban high poverty areas, the number is 23 percent.281

4. 16 million, or 22 percent of all children in the United States live in poverty.282

Added to these troubling statistics, was the lack of expectation adults held where the

children’s abilities were concerned. The author was shocked into reality when he saw the effect

of this attitude toward the children, as he tried to teach a lesson he had prepared for them. The

lesson focused on the anniversary of the legendary Supreme Court case, Brown vs Board of

Education. The grandparents of the children being served in the centers grew up in the Jim Crow

South. Therefore, the children had a direct link to these experiences. Trying to pick up on this

history in their midst, the author photocopied a major article that appeared in the Sunday paper

279 Ronald J Sider, 127.

280 Ibid, 128.

281 Ibid, 154.

282 The Trustees of Columbia University, National Center for Children in Poverty (NCCP), New York.

Online: http://nccp.org/topics/childpoverty.html [September 15, 2015].

128

prior to the anniversary, and gave it to them. He then, looked up several sites on the internet so

they could look them up and read the stories. Finally, an exercise was put together that would

teach them to do a Google search on this topic.

The result was devastating. The children were totally disengaged and unresponsive.

Finally, the author started to read to them. The atmosphere in the room changed, and they

became curious. Suddenly, it occurred to the author, the children were not able to connect with

the lesson because they were unable to read the material. He then quietly and in private asked a

few of the children whether or not they could read the material. They responded, “No.” This

experience caused the author to look at the larger picture of their education. Because there was

almost no parental involvement, the author talked to teachers. What he discovered left him in

tears.

What the author discovered was an education system that routinely passed children to the

next grade utilizing the lowest of standards, while other students were classified as learning

disabled, which put them in an entirely different trajectory. Worse yet, the author’s research

revealed that this method of “advancement” was widespread in the educational world. For

example, here is what Ron Sider found: “A loss of high expectations for students, and a

hesitation to measure success with standardized tests is especially harmful to poor and minority

children. Due to what one author calls a ‘poisonous brew of humanitarianism and

condescension,’ many educators have low academic expectations for minority and poor

children.”283

283 Ronald J. Sider, 158.

129

As a result of this ugly reality, Heart of Compassion Partnerships’ Urban Outreach

Centers now have one objective: help this generation to make intelligent choices so that they can

be successful, and therefore be the first to break the poverty cycle within their families. What is

more, Heart of Compassion Partnerships believes there is only one way to break out of poverty

and that is through education. Consequently, as a ministry, neither sports nor dance nor any

number of other activities are emphasized. It is not that there is no value in these other activities,

it’s that Heart of Compassion Partnerships understands the reality of these children’s lives.

That reality is heartbreaking. When they go home, they may or may not eat; they may or

may not have supervised activities in the home; and they may or may not be asked about their

day much less their homework. Thus, it is highly probable that the staff and tutors are the only

ones in their day, outside the classroom, to focus on academics. As a result of this focus, Heart of

Compassion Partnerships’ Urban Outreach Centers have children who passed their Standards of

Learning (SOL) test for the first time. Furthermore, there are children who have been put on the

honor roll for the first time. A major reason for the success of the Urban Outreach Centers was

the individual the Holy Spirit brought to be the executive director.

One of the best decisions the author made regarding the stability and growth of Heart of

Compassion Partnerships was the hiring of an executive director. Mr. Mel Howell, the individual

hired, was a vice-president in the International Paper Company. He left the company through

early retirement, and began serving faith-based non-profits. Heart of Compassion Partnerships

was blessed to be one of them. One of the gifts he brought was an upgrade to the business

practices. Among those practices was collecting statistics. Here are the results, as measured by

Mr. Howell, of the education focus of the Centers:

130

 In 2012, the Urban Outreach Centers had 40 students enrolled. No student was on

the Honor Roll and 20 students (50%) were below grade level.

 In 2013, the Urban Outreach Centers enrolled 46 students from 4 local schools;

Thurgood Marshall, George Washington Carver, Oscar Smith Middle, and Portlock

Primary. Of the 46 students, 30 (65%) made the Honor Roll, 38 students (82%)

were on grade level, and only 8 (17%) students were below grade level.

Imagine having a child come running into the center to announce they are on the honor

roll for the first time in their life. This has happened. Imagine being the adult who gets this honor

because you are one of the few adults who consistently has a positive interaction with that child.

This has happened.

To achieve the results listed above, it was necessary to think outside the box to develop a

program that could both help the children academically, and mentor them in the process of

making intelligent choices. Figure 2, shows how the program is intended to work. The goal of

the program is to help children succeed academically. Because of the difference in maturity, the

children are put into two groups: Kindergarten to 3rd Grade and 4th Grade to 6th Grade. After 6th

Grade, the student is given the opportunity to become a Junior Coach in the program during their

middle school years. These students serve as “Helpers” doing small errands and being mentored

by a Senior Coach.

Once they reach high school age, they have the opportunity to become Senior Coaches.

To become a Senior Coach, they must go through an interview process, thus giving them the

experience of interviewing for a job. The Senior Coach participates in the tutoring program and

receives a stipend.

131

After the student graduates from high school, if they go on to college, they are invited to

be a Camp Director in the summer program. These students also receive a stipend for their work.

This too is an interview position. The Camp Director is responsible for supervision of the Senior

Figure 2: Student Mentoring Process

and Junior Coaches. As such, they are expected to be the mentors in the program. Figure 3

is an illustration of the mentoring chain, and it follows:

132

Figure 3: Student Leadership Mentoring Process

There is of course, mentoring at every stage. In other words, the Junior Coach mentors the

Helpers, the Senior Coach mentors the Junior Coach, and the Camp Director mentors the Senior

Coach.

The key to the academic success at the Urban Outreach Centers is “routine.” This is how

the Urban Outreach Centers’ “After-School Program” works day after day:

 When the children arrive, they are immediately settled down and helped to get

started with their homework. Staff members and volunteer tutors are present to

assist the children. The importance of homework cannot be overstated. If a child

says they have no homework, their word is accepted the first time. If the next day

they claim the same thing, staff checks with the teacher. If the child has not told the

truth, the parent284 is contacted. If this happens again, a warning of dismissal from

the program is given.285 One more offense within a 30 day period and the child is

284 It is important to note that there are no two parent families in the program.

285 See Appendix D for the Urban Outreach Center Parent Handbook.

133

dismissed. This may seem harsh, but space is very limited, and therefore there is a

waiting list.

 Once the homework is complete, if the child is having difficulty with reading, they

are asked to choose a book and a tutor sits with the child and aids them as they read.

 While the children are working on their homework, a staff member is preparing a

snack for the children. The Urban Outreach Centers administration tries to give

them more than they would normally receive in a traditional “after school snack,”

because for a number of the children, this is the only food they will get until they

return to school the next morning for a breakfast paid for by the federal government.

 Once homework, reading, math, and snack time have concluded, the children are

allowed, with supervision, to play on the computers. This is done to get them

familiar with this technology. Again, the children’s exposure to computers in the

Title 1 schools286 they attend is minimal, and in their homes, it is non-existent.

Imagine how far this puts the children behind their peers in the technological age of

these times.

As the first spring approached in the After-School Program, the staff suddenly realized

that a three hour program in the afternoon was not going to benefit the children. This reality was

confirmed by the public school teachers who relayed that much of the fall semester at the start of

school was spent re-teaching the previous year’s lessons. In response, Heart of Compassion

Partnerships put together a summer program that was also academically based.

286 Title 1 school status is determined by the number of children who qualify for the free lunch program,

which now also includes breakfast.

134

Each summer the Center Directors develop a theme based curriculum that incorporates

reading and fun-based research that seeks to keep the math and reading skills of the children at

grade level. In addition, the staff plans some outdoor activities that includes summer fun

activities like water games. Finally, Heart of Compassion Partnerships participates in the

Department of Agriculture feeding programs through the Chesapeake School District that

provides the children with a substantial and nutritious breakfast and lunch.

Heart of Compassion Partnerships cannot accomplish all this alone of course. The

success of the Urban Outreach Centers depends on the participation of a number of community

partners.287 As the program has grown in success and viability, the Urban Outreach Centers has

added partners to the program. One of the first outside partners was Opportunity Inc.

Opportunity Inc. oversees federally funded workforce development programs that aid in

accessing qualified workers and jobseekers in finding suitable job openings. They also offer

training in order to increase the marketability of the worker. Heart of Compassion Partnerships is

the only off site location for Opportunity Inc. in the Commonwealth of Virginia.

Another of the partners that came together with Heart of Compassion Partnerships was

Tidewater Community College (TCC). In a revolutionary agreement, TCC agreed to provide a

professor that would come to the Section 8 housing unit where the Urban Outreach Centers are

located, and teach students their first college credited course. This was an entry level required

course for all TCC students. Heart of Compassion Partnerships raised the funds through Apostles

Lutheran Church, to pay the reduced tuition, thus enabling the student to attend free.

287 Table 4 presents a list of partners and their contributions.

135

Finally, an agreement was entered into for students from local universities to become

tutors and volunteers in the Centers. These students, many of whom are people of color, provide

an incredibly rich example of hope and possibility. For the Center students, without this example

of students who were once in their shoes, college is a distant dream.

The Second Program is Born: Serve the City Chesapeake

If Urban Outreach Centers are Heart of Compassion Partnerships’ attempt to reduce the

poverty rolls, Serve the City Chesapeake is Heart of Compassion Partnerships’ attempt to keep it

from growing. Serve the City Chesapeake is not the idea of Heart of Compassion Partnerships.

Serve the City Chesapeake came about through the relationships the author had built through the

years. In January 2008, Jon Hildebrand, on staff at Chesapeake Community Church, came to the

author’s office and shared an idea that Captain Tony Torres of the Chesapeake Police

Department had brought to him.

As with other interventions described in this case study, the author believes this moment

was orchestrated by the Holy Spirit. Jon’s visit to the office was for an entirely different purpose,

when suddenly, Jon felt compelled to share that meetings were being held to discuss an idea

based on the Broken Window Theory that Captain Torres had presented. The Broken Window

Theory is a criminological theory developed by James Q. Wilson and George L. Kelling that

measured the effect of vandalism on the social order of urban society. Captain Torres had been

working on a Masters project that involved the theory, and was seeking community support to

see if caring for the physical conditions of high crime areas in Chesapeake would have an impact

on lowering that rate.

https://en.wikipedia.org/wiki/James_Q._Wilson

https://en.wikipedia.org/wiki/George_L._Kelling

136

Table 4. Partners with the Urban Outreach Centers

288 SNAPET stands for “Supplemental Nutrition Assistance Program Employment and Training.” It is a

new program that is federally funded that is intended to aid people on welfare to enter the work force. As an agent of

the program, Heart of Compassion Partnerships agrees to provide work skills training to the recipient.

Goods & Services Provided

Lawson Reality Operational space, funding for center

directors and supplies.

Coastlands Community

Church & other area

Churches

School supplies for the children, volunteer

tutors.

Refuge Church of God in

Christ, Campostella

Activities for the children, tutors, federal

feeding program.

Chesapeake Police

Department

Security, weekend festival participants,

bicycles.

City of Chesapeake

Neighborhood Services

Books, weekend festival activities for the

residents.

First Baptist, South

Norfolk, Chesapeake

Workers for the summer camp program

paid for through a grant.

Cathedral of Faith

C.O.G.I.C.

Federal feeding programs providing snacks

after school.

Hope Charitable Services Snacks, food for the families, Christmas

gifts for the children.

Chesapeake Social

Services

HOCP is the first Chesapeake organization

to enter into SNAPET work site

agreement288 which pays for Urban

Outreach Center workers through social

service funds.

Norfolk State University,

Old Dominion University

Tidewater Community

College

Tutors through their student community

service program.

Opportunity Inc.

Opportunity Inc. oversees federally funded

workforce development programs, which

assist in accessing qualified workers and

jobseekers in finding suitable job openings

and marketability through training.

137

The target area was to be the Fifth Precinct that included Harbor North, a targeted area

for crime prevention in Chesapeake. When the author’s organization came to the table, he

requested to continue his work in the Second Precinct. Captain Torres was delighted, and the

mission instantly expanded to cover what was considered Chesapeake’s most “at-risk” areas. If

the project was to have an impact, the first order of business was to expand the network. Jim

Wallis stated it best, “…[N]etworking and community building is essential…innovative

programs work best when they are fully supported by surrounding public and private

institutions—government, schools, police, courts, and businesses.”289

No potential participant denied the importance of this, but the challenge of bringing

different entities together is multifold. First on the sacred side of the ledger, one must overcome

a spirit of sectarianism. As discussed earlier in this chapter, churches tend to suffer under the

delusion that their way of doing things, whether it is the amount of water used in baptism or the

fermentation level of the juice, is the only correct way of doing it. Added to that is suspicion of

government that borders on the neurotic. Even the mention of the possibility of partnership with

government brings howls of ruination.

There is suspicion thick enough to cut on the secular side, too. Immediately, they hide

behind the “separation of church and state” cutting off even the possibility of discussion. Thus,

the objective is to get both sides to see the benefits of working together. This revelation came to

a prominent political leader less than a decade ago. Tony Blair, former British Prime Minister,

said this, “It is misguided to suggest that there is a straight choice between voluntary activity and

state activity. The two go together. And where the two do go together—the government fully

289 Jim Wallis, 176.

138

realizing its obligations, looking to the voluntary sector as a partner not a substitute—the impact

is far greater than government acting on its own.”290

There were a number of things the author did to try and expand the network he had built.

First, relying on the principles in Table 3, the author relied on the importance of relationship. In

his third year of pastoring in Chesapeake, the author paid a visit with Mayor William E. Ward,

and asked if he would be opened to having a few pastors come and pray with him for the city

each month. He accepted the invitation. This one moment of outreach has provided immense

relationship dividends over the years. The author has prayed with all succeeding mayors and now

the City Manager of Chesapeake—some seventeen years. The result has been a building of trust

as the principles of servant leadership, grace, and humility were applied.

The city leaders needed to feel safe. In this regard, they needed to know that they would

not be embarrassed nor exploited by being in partnership with a group outside of government.

Once they saw that the author, and those associated with him, really wanted the best for the city

and were not looking for a handout, they themselves began to come up with ways to support

Heart of Compassion Partnerships efforts for the city.

With regard to the churches, what made the partnerships possible was a heart that

genuinely did not seek to build a reputation, but instead wanted the Kingdom of our Lord and

Christ to be built. This too was the key to bringing the churches together. What is more, they too

needed to feel safe. Like the city, they needed to know their very limited resources were not

going to be used to promote other churches at their expense, or worse yet, something that would

damage their witness.

290 Ibid, 189.

139

Both ends of the partnership continuum satisfied, Heart of Compassion Partnerships was

able to go to work to expand the partnership. Table 5 list the stakeholders in the partnership and

their corresponding contributions to the collaborative effort. The African Proverb, “It takes a

Village,” was popularized in the United States by Hillary Clinton, but Christians have known this

to be true since the early church began its outreach.

A project like Heart of Compassion Partnerships and Serve the City Chesapeake, that

hopes to make a broad impact, cannot possibly be accomplished by a single church, with the

possible exception of megachurches like Rick Warren’s, Saddleback Church in California. While

the logistics may be easier, the richness of partnership is decidedly limited. Thus, for the first

time, the author feels pity for megachurches. A single entity cannot possibly experience the sense

of fulfillment that comes like that which happens when different entities unite and work in unity.

It is a mountain-top experience.

One of the key missions of Serve the City Chesapeake was to help the Chesapeake Police

regain the edge in neighborhood policing. It was the hope of Serve the City to play a role in this

endeavor. In these “at risk” areas, the police are often seen as a punitive or even a dangerous

presence. By creating opportunities for the police to go into homes and do repairs and bring

tangible improvement to daily life in the community, the tide of public opinion began to turn.

Table 5: Community Partners needed Serve the City Chesapeake

City Government Permits, refuse pick-up, goodwill, endorsement.

Police Security, volunteer workers, guidance on areas needing help.

Civic Leagues Advertisement, contact with neighbors needing help, volunteers.

Local Churches Volunteers, financing, connection with people needing help.

Local Schools Block party sites, work party head-quarters.

Area Businesses Donations & volunteers.

140

In one neighborhood, the author was standing on the street next to the supply truck one

day, when a police squad car pulled up. Two officers got out and went into the home to assist

with the plumbing. As the author stood there, residents in nearby homes began to peek out their

windows. Heretofore, the arrival of the police was just not good news. Finally, one brave soul

came out and asked what was going on. When the author told her, she said, “What! Really?” At

that point, one of the officers came out to get a piece of equipment. The resident approached him

smiling and said, “Do you remember me? You arrested me for drunk and disorderly?” The

officer smiled and replied, “Yes, ma’am,” and they proceeded to have a conversation that ended

in her getting some help in her home.

In another encounter, the author was overseeing a block party at Pastor William’s church

(the author’s partner) following a Serve the City Chesapeake week. When the police arrived, the

children began to run away. The author had the adults gather the children and bring them to the

police. By the end of the day, the children were going up to the officers, having fun and laughing

and playing with them.

In the Book of Esther, Mordechai tells Esther that she was born for such a time as this.

Such was the case for Heart of Compassion Partnerships organization as well. In the City of

Chesapeake, in every key positon, there were committed Christians. In the position of mayor;

William E. Ward; followed by Dalton Edge; followed by Alan Krasnoff; all claimed Christianity.

The City Manager, William E. Harrell followed by James Baker, are committed Christians. The

assistant city manager, Dr. Wanda Bernard-Bailey, is a committed Christian. The head of

Neighborhood Services, Theo McClammy followed by Mary Riley (who is truly Chesapeake’s

Esther), are both committed Christians. The Chief of Police, Colonel Kelvin Wright, is a

141

committed Christian. These people were not only faithful, they were visionary, and as a result,

Serve the City Chesapeake blossomed.

The activities of Serve the City Chesapeake were wide and varied. They included home

repairs and yard clean-up. In addition, city parks were cleaned, playground equipment repaired,

and litter picked up on the streets. At the end of each week, in the Second Precinct, a food basket

with a Bible was given to each homeowner. These were delivered by volunteers who visited with

the homeowner during which, they offered to pray with them. It cannot be overstated how

important this moment was. The stage had been set. The homeowner had experienced the love

and care of other volunteers who had done repairs or cleaned up their yards, now there was this

one last gift. It was during this time that the Serve the City volunteers were privileged to be used

of the Holy Spirit to set the table so that He could usher them to the banquet in the Kingdom.

The results of Serve the City Chesapeake exceeded our expectations. In the first year, the

results from the Second Precinct (the author’s project) were as follows:

 The team cleaned 19 streets, worked on 17 projects in 10 locations, and put in a total

of 604 volunteer hours, for a total valuation of $12,080.

 The team consisted of 89 volunteers from 7 Churches. In keeping with the goal to

employ local leadership, 32% of the volunteers were from the Campostella

community.

The team in the Fifth Precinct was equally successful. In fact, the first year was so

successful, the leadership team bringing Serve the City Chesapeake together felt it important to

create a handbook. This would serve not only as a guide for future years, but also as a blueprint

for those who might wish to start a Serve the City effort in other localities. Chris Williams, a

pastor on staff with Chesapeake Community Church put together the first handbook. The author

142

was asked to do a revision of the handbook. The outcome of that revision is found as Appendix

The second year Heart of Compassion Partnerships’ oversight became even savvier in the

keeping of statistics. This time, the volunteers were asked to check in and check out each day so

we could track the hours more closely. This was more difficult than it might sound. In the body

of Christ, there is a pattern of malpractice that stems from thinking that keeping good records

and applying good business practices are too “worldly.” As the Christian world has discovered,

this way of doing business, which focuses solely on the telling stories and the giving of anecdotal

evidence is not sufficient to qualify for, nor receive grant funding.

Christian groups would do well to heed the advice of Chip Sweeney in “A New Kind of

Big: How Churches of any Size Can Partner to Transform Communities,” who encouraged the

keeping of good records on the activity of the ministry. In doing so however, Sweeny gives one

word of caution, “The risk of measurement is that it not only highlights successes, but also points

to failures.”291 In the case of Serve the City Chesapeake, it demonstrated even more success. In

the Second Precinct alone where the author’s project was located, the figures looked like this:

 There were seven churches in addition to Hope Charitable Services, the Chesapeake

Police, and the Chesapeake Redevelopment and Housing Authority.

 The statistical analysis broke down this way—143 Volunteers, 66 Different

Projects, 15 Homes Repaired, 1000 hours volunteered, 58 children cared for in Day

Camp292, $8,060.04 Cash Spent, and $20,750.00 in valuation for volunteer time.

291 Chip Sweeny, 157.

292 This was reflective of the Summer Camp program initiated by Heart of Compassion Partnerships’ Urban

Outreach Center. Serve the City Chesapeake volunteers wanted to give their time to the children instead of manual

labor.

143

The total figures for the second year went like this: 13 neighborhoods served, 485 volunteers,

423 different projects, 445 homes repaired, 7,230 hours volunteered, $144,600 worth of Labor293,

and $24,927.18 spent for supplies. The project was so successful, that the City of Chesapeake

nominated Serve the City Chesapeake for a national award through the Neighborhood USA

organization. The author’s organization won that award, beating out Arlington, Texas.

While the number of organizations participating varied between a low of seven and a

high of fourteen, the impact of the program continued to grow. The composite figures for the

years 2010 to 2014 in the second precinct only (again the author’s project area) are as follows:

501 jobs, 734 volunteers, and 15,979 hours given. The hours given totaled $343,808.25 worth of

volunteer labor.294 The value of this project to the City of Chesapeake for all precincts combined

was over one million dollars in volunteer labor alone. In addition, while harder to measurer, but

none-the-less equally as valuable, police officers expressed a greater satisfaction in the work they

were doing as “neighborhood police officers.” Finally, the chief of police, Colonel Kelvin

Wright, announced that there had been an 88% reduction in robberies and a 34% reduction in

overall crime in the Harbor North area, which he attributed to the presence and work of Serve the

City Chesapeake. The City of Chesapeake could not ignore the impact and turned to Heart of

Compassion Partnerships to expand the partnership.

The Partnership Expands: The Compassion Network is Born

There were two significant outgrowths from the efforts of Serve the City Chesapeake.

First, the churches themselves began to find ways they could serve the city. As a result, a

293 This figure was based on the allowable determination of the value of volunteer labor by the United

States Department of Labor. ($20/hour)

294 There were two hourly increases for the value of volunteer labor during the era noted—$21.79 in 2011

and $22.90 in 2013. The volunteers mused their joy at getting a raise.

144

homeless ministry was born in which the homeless are housed in the churches on a rotating basis

during the winter months. Feeding programs began to grow, including one of the most significant

food distribution programs the author has seen in his 30 years of ministry. A ministry to the

homeless who live in their vehicles came onto the scene. Finally, the churches came together in a

ministry to partner with the Title 1 schools in Chesapeake.

The second outgrowth came as a result of the first. Again, the timing was divinely

orchestrated and the author believes the result of prayer. The city had entered a season of

revenue tightening due to the congressionally mandated “sequestration.” The Hampton Roads

area, because of its extensive military presence, was particularly hard hit. Consequentially, it

became necessary to cut back on city services. Thus, the timing couldn’t have been better for the

churches and parachurch ministries to begin moving outside their four walls into the city with the

ministries identified above.

With the number of ministry offerings growing, the city began to be contacted by those

ministries for possible assistance. As such, the City sought a way to streamline the process. At

first, they tried to solve the issue with an internally lead initiative. Initially, it brought a number

of the ministries together and there was good energy. Unfortunately, it wasn’t going anywhere

and soon their only activities revolved around calling meetings and casting the same vision over

and again. Eventually, chaos began to immerge as someone began to misrepresent themselves as

the representative of both the city and the Christian ministries in Chesapeake. Alarmed, the City

turned to Heart of Compassion Partnerships to bring together the compassion ministries.

The author had built a relationship with the city officials so they were comfortable and

confident working with his organization. In response, Heart of Compassion Partnerships went to

work to expand its outreach with the development of The Compassion Network. It was at this

145

juncture however, that one of the sad realities of church life in Hampton Roads began to emerge;

the presence of a prideful, competitive spirit.

Nothing has held the church back like the spirits of pride and competition. These attitudes

prevent the various expressions of the church from celebrating each other. Instead, the prevailing

attitude becomes one of jealousy and envy. Thus, if a ministry begins to make inroads in a

particular area, instead of joining hands with what God is doing through that ministry (The

Principle of Servant Leadership: Table 2), “copy-cat” ministries emerge along with disparaging

observations of the successful ministry. On the other hand, the successful ministry, instead of

being inviting and willing to accept change or acknowledge the inputs of smaller ministries (The

Principle of Humility: Table 2), the successful ministry becomes self-promoting and exclusive.

Attitudes tainted with the stench of pride and competitiveness do anything but witness to

the authentic Christ. As Sider, Olson, and Unruh noted, “A good test of holistic ministry is

whether the church consistently points to Christ, or whether the glory goes to the church.”295

This is more difficult than it appears. Chip Sweeney in A New Kind Of Big: How Churches of

Any Size Can Partner to Transform Communities, alluded to the importance of this same

principle, and yet throughout the book, he highlighted the megachurch in which he was on the

pastoral staff. The reason the principle of Servant Leadership (Table 3) is so difficult, is because

it flies in the face of being a fallen human being. In other words, Servant Leadership requires the

setting aside of pride.

The difficulty pride presents was encountered as Heart of Compassion Partnerships took

the lead in calling together the compassion ministries in the city. There was immediately

295 Ronald J. Sider, Philip N. Olson, & Heidi Rolland Unruh, 141.

146

suspicion by some and jealousy by others. The suspicious were afraid the author’s organization

had an ulterior motive. The jealous were upset that their organization was not chosen as the lead

organization to form the coalition. What they didn’t realize was what they lacked; the

connections they neglected to foster with City Officials, i.e., the crucial, years-in-the-making

relationship (The Principle of Relationship: Table 3). In other words, the City officials didn’t

know “of” Heart of the author and Compassion Partnerships, they “knew” the author and Heart

of Compassion Partnerships.

In this regard, by shunning the worldly principle of publicity, Heart of Compassion

Partnerships became the best kept secret on the block. This, however, happened intentionally.

The author avoided publicity even to the point of appearing uncooperative with the media. But

when Father God gives one a heart for the poor (The Principle of Love: Table 3), one does all

one can do to avoid exploiting the poor. The world practices exploitation every day in

commercials that picture children with bloated bellies and flies landing on their matted eye lids.

Manipulated by the pictures, the viewer jumps into mindless giving, never bothering to see how

much the C.E.O. of the organization makes, which can range into the high six figures or better.296

Again, applying the principles in Table 3, the author did all he could to help the

compassion ministries of Chesapeake feel safe in giving their allegiance to Heart of Compassion

Partnerships. The partners that have responded are as follows: House of Blessing, Adopt-A-Lot,

296 Charity Navigator is an online service that tracks C.E.O. compensation for charity organizations. One

example is their reporting on Boys and Girls Clubs of America. They reported the following from the charities 990

(a form that non-profits are required to file with the IRS: $455,829 Base compensation; $116,000 Bonus &

incentive; $1,242,764 Other. (The Other compensation refers to compensation that the CEO must report to the IRS

as taxable income in the current year, other than base salary and bonuses, Examples are payouts from deferred

compensation plans, severance packages, and perquisites such as housing allowances and club memberships.)

Charity Navigator location http://www.charitynavigator.org/_asset_/studies/2013_CEO_Compensation_Study_Final

147

City of Chesapeake Community Programs, Chesapeake Social Services, Serve the City

Chesapeake, and Coastlands Community Church.

It is important at this point, to share how non-profits can link with each other and with

community organizations. The linking tool is called a “memorandum of understanding.” A

memorandum of understanding is a document that is signed for a specific period of time that

clearly lays out the responsibilities of both entities signing the agreement. Included in the

agreement is also a means by which the parties can amicably separate if either one deems it

necessary.297 Heart of Compassion Partnerships has signed memorandums of understanding with

the housing corporation in which the Urban Outreach Centers are located, Chesapeake Social

Services, Opportunity Inc., and the non-profits who have become a part of the network.

The author sees great potential for The Compassion Network. The role Heart of

Compassion Partnerships has played thus far can be seen in its mission, vision, and purpose

statements in Table 6 on page 143. It is the hope of both the City and Heart of Compassion

Partnerships to enhance the delivery of compassion services by the faith groups in the following

ways:

1. Increase the professionalism of the non-profits through training in best business

practices. An area of training that is desperately needed in the Body of Christ is the

importance of good business practices. One of those practices, for example, is

producing measurable results. If the Body of Christ is going to make a mark in this

culture, it is important to demonstrate “results oriented ministry.” This is not only

possible, it is faithful.

297 See Appendix G for a sample memorandum of understanding.

148

2. Increase the fundability of grant applications through the power of convergence.

Besides the lack of professionalism and measurable results that can be duplicated,

Christian ministries are spread so thin, their results do not attract funders. The reason

lies simply in the fact that funders want as much return for their investment as

possible. Do not be deceived, most funders are not in the business of giving away

money just because they have a burning desire to do so. They are looking for a

philanthropic investment that will bring them notoriety. For example, John D.

Rockefeller, who was a devoted Baptist his entire life, was also a devoted capitalist

who believed in Social Darwinism. Social Darwinism was a practice that justified

the destruction of competitors, regardless of the field of practice, as survival of the

fittest. By the end of his business career he had accumulated much wealth and many

enemies. In part to repair his imagine, he established a philanthropic outreach that

set the standard for giving. Thus, his desire to do good works had a dual purpose; he

wanted to do “good,” both for his image and in response to his faith. It is important,

therefore, to keep this in mind when writing grants: this is an investment

relationship. While there are some “starter grants” that offer sums between $5000

and $10,000, if one desires to get something more substantial, it is important to

remember that several non-profits linked together by a “memorandum of

understanding” will increase the possibility of funding due to a more substantial

picture of activity by the non-profit.

3. End duplication of services. Another of the weaknesses in the Christian community

is the replication of outreach ministry. In other words, if one church has established a

food and clothing ministry, others follow suit with the effect of actually lowering

149

their impact. If on the other hand, ministries can be convinced to come to together,

not only are the services more than doubled, the witness is profound. One such

example is House of Blessing at Harvest Assembly of God. They put together one of

the most powerful outreach ministries the author had experienced in his twenty-five

years of ministry. Pastor Durant Kreider of Coastlands Community Church was

doing the same thing in the Harbor North area. When he saw the operation at

Harvest Assembly, he immediately shut down his operation and convinced his

congregation to support House of Blessing. He did the same thing when he saw the

work of the Urban Outreach Center. He immediately began supporting this ministry

as well. For the author, Pastor Kreider has demonstrated leadership of a rare type in

the Body of Christ, and is to be commended.

Summary

With relationship as the cornerstone, and prayer as the mortar that holds together all

aspects of the ministry, the author has been humbled to be a part of a ministry team privileged to

be used by the Holy Spirit for the purpose of transformation. Extraordinary; Amazing; and

Awesome: the only way to describe being a part of a “God Moment” in which pastors of wildly

diverse denominations come together to pray for the transformation of their area, and then to lay

aside their ecclesiastical differences to experience the catholic (i.e. universal) nature of the

church as they enjoyed the Lord’s Table.

Extraordinary; Amazing; Awesome: the only way to describe a relationship between a

Church of God in Christ pastor and a Lutheran pastor, that blossoms into a partnership. A

150

Table 6: The Vision, Mission, and Purpose of The Compassion Network

The Heart of Compassion Network… Because We Can Do More Together To Serve Our City.

OUR VISION… To inform, educate, empower, and serve the local faith community, so that they

may be inspired to effectively reach out beyond themselves.

OUR MISSION… Because we can do more together to serve our city, our mission is to bring into

functional unity the compassion ministries with each other, the business community, the

educational institutions, and the governmental services of each city in Hampton Roads by 2020.

OUR PURPOSE… To serve compassion-based charities in Hampton Roads Through strategic

partnerships in order to facilitate transformation one child – one family – one community at a

time.

Unpeeling the Vision

1. To Inform—we seek to keep the compassion ministries connected with the churches,

our city officials, and the business community by facilitating communication with one

another.

Action Plan: Create and staff a communications position within the Heart of Compassion

Network.

2. To Educate—we seek to provide seminars open to the community at large on the critical

issues surrounding the ongoing delivery of compassion services.

Action Plan: Identify relevant topics that affect our city and the delivery of compassion

services. Then utilizing internal and guest speakers, speak to those topics. (e.g. the

recent conversation on Race) Future topics: homelessness, poverty, gangs, prescription

drug abuse.

3. To Empower—we seek to increase the competence and effectiveness of our network

members through training.

Action Plan: Plan and execute presentations on capacity building within the network.

4. To Serve—we seek to be servant leaders to the compassion network by supporting their

individuals missions through resourcing.

Action Plan: Create and staff a volunteer coordinator position and a fund-raising position

within the Heart of Compassion Network.

151

partnership targeted toward children caught in a satanic, cultural trap that threatened to keep

them in a generational cycle of poverty. Suddenly they were given the tools be set free: tools that

enabled them to see their lives in the glow of hope and possibility as they headed in a different

trajectory with a different outcome.

Extraordinary; Amazing; Awesome: the only way to describe the coming together of a

secular, governmental entity with the faith community in a partnership that is producing outcome

based results that are blessing both groups. For the secular group, they are seeing their citizens

taken care of in a way that has helped them lead fuller lives; and a city that is experiencing a

reduction in the crime rate; and a police force with peace officers gaining respect, all with the

result of satisfied citizens. For the faith groups, they are seeing believers come together across

denominational lines; suburban congregations aiding urban congregations; people who could not

possibly have afforded to bring their homes and properties back to a livable condition, once

again experiencing their residence in a condition of being safe, warm, and dry; and most precious

of all, seeing people turning away from eternal death to Christ and eternal life, all with the

feeling of being a part of something bigger than themselves.

Extraordinary; Amazing; Awesome: the only way to describe compassion ministries

coming together in a network to increase their effectiveness and to support each other in ways

they had not thought possible in their lifetimes. Extraordinary; Amazing; Awesome: a God-

breathed ministry that is achieving a functional unity that is breaking down walls of division.

Extraordinary; Amazing; Awesome: all carefully chosen words that should not be used in

the absence of their ultimate mission to describe Father God, and that’s why they are appropriate.

For none of the outcomes of this ministry project would have been possible without the presence

of the Triune God: Father, Son, and Holy Spirit. No one could look at the results of this

152

project—the perfect timing, the presence of the right people at the right time both in the

government and in the faith community, and the patience to see it out—and give glory to anyone

other than the Author of Hope, making possible Networks of Hope.

In the final chapter, the author will analyze the results, pointing out that which caused

celebration and that which caused disappointment. He will in addition, point to the ministry he

hopes will emerge from this project while still in his care. Finally, he will share hopes for the

future, that is, how he hopes the ministry will outlive him.

153

CHAPTER FIVE: RESULTS, ANALYSIS, AND FUTURE WORK

Overview

“How can the church be concerned only with its own growth and not publicly engage and

confront those forces that oppress the people of God?...Self-preservation is antithetical to the

cross of Jesus Christ.”298This quote, by Lutheran pastor Dennis Jacobsen, caught in a very

authentic way, the fact that if one is going to work with the poor, one must understand that one is

going to the frontlines of a spiritual war. There are few battle fronts, in the area of spiritual

warfare that are hotter than the work that takes place with the poor. Therefore, in analyzing this

ministry project the author will look at the results in this light.

The first objective will be to set the table by looking at the cost of working with the poor.

In doing so, the author will look at those closely associated with the author’s project, including

the author himself, and draw out the price paid by those closest to the project. In doing so, the

author will draw upon two lives highlighted in Chapter Three. The first is Dietrich Bonhoeffer, a

Lutheran pastor and martyr for the faith, and the second is Heidi Baker, a missionary whose

spiritual grounding is found in the Toronto Blessing.

The second objective will be to look at the ministry objectives in Chapter One of this

dissertation. Did the author achieve what he set out to do? What went right and what could have

been done better? Were there objectives the author had to change or set aside in order to move

298 Dennis A. Jacobsen, 15.

154

forward? Was there room for the Holy Spirit to work? In the final analysis, what were the joys

and sorrows that occurred in the context of the journey? For this analysis, the author will draw

upon figures presented in Chapter Four.

Finally, the author will look forward. What hopes does the author have for this ministry

project? What does he hope to achieve before his ministry comes to an end? Lastly, what needs

to occur for this ministry to outlive the author? If those things are achieved, what will the

ministry look like after the author enters his eternal rest? Throughout this chapter, the author will

draw upon the writings of authors presented in Chapter Two.

The Cost of Working with the Poor

It must be Understood: Satan Hates the Poor

In Chapter Three the author shared from Scripture and through the lives of Dietrich

Bonhoeffer and Heidi Baker, that there is a cost for loving and serving with the poor. The reason

for this lies simply in the fact that Father God loves the poor. The core of this love is centered

first and foremost in who God is; God is love. The purest response to this love is found most

often among the poor because of their total reliance upon the Lord. As such, the poor are also

among the most vulnerable. It is this vulnerability that Father God seems to respond to over and

again. It is this reliance, even in the face of privation, that sets the poor apart for Satan’s hatred.

The author also pointed to the fact that Father God chose a poor couple to be the earthly

parents for His Son, Jesus the Christ. In doing so, the stakes were raised even higher as the

intensity of Satan’s hatred would grow. Therefore, if one is to work in mission to the poor, it

must be understood from the outset that Satan hates the poor. If one does not come to grips with

this fact, discouragement will quickly set in.

155

The reality of Satan’s hatred and its depth, was experienced in ways that the author could

not have imagined. To illustrate this point, the author will highlight four individuals. The first is

the pastor with whom the author was brought into relationship in order to bring about his

ministry mission to the poor. The second is a pastor who was literally used to encourage and

convince the author to move forward with the ministry he thought he had been called to, at a

time when he was ready to let it go. The third is an individual who became the author’s executive

director, and in doing so, gave the most profound witness of sacrifice the author had experienced

to date. The fourth is the author himself.

The first pastor, introduced in Chapter One, is Superintendent Joseph T. Williams. Pastor

Williams’ commitment to the poor, the underserved, and the unjustly treated has been absolute.

His gifts and talents could have taken him to any number of positions with a higher financial

return, yet he remains committed to the Campostella area of Chesapeake. This, in and of itself,

has required a price of his family. For one, his wife, Brenda, has not only been by his side in an

extraordinary commitment to children, but she has also utilized these skills as a professional in

her chosen vocation. She like anyone, looked forward to full retirement, but the commitment of

this couple to their ministry calling has prevented that from happening. One of the great regrets

of the author was his failed attempt to try and hire Mrs. Williams at a livable wage for the Urban

Outreach Center.

But it was not just in the financial area that this couple suffered. Pastor Joseph has

suffered from a number of debilitating physical illnesses. These physical ailments have killed his

energy, stolen his stamina, and made numerous attempts to destroy his hope. He has faced no

small amount of discouragement in realizing his dream to equip young people with the training

and experience they needed to break the cycle of poverty by entering the technical aspects of the

156

entertainment industry. The author contends that all these destructive forces on the ministry of

Pastor Williams are the stuff of demonic activity—kill, steal, and destroy. Yet, few of those to

whom he ministered could have imaged the toll on him emotionally and physically because of

his absolute commitment to the Lord. His commitment has, at any number of times, sustained the

author as well.

The second pastor is one of the author’s partners in Heart of Compassion Partnerships.

Bishop Frank Allen, a good friend and brother, has served in Portsmouth for many decades as the

founder and director of Hope Charitable Services. Frank considers himself a “missionary to the

poor.” By any measure, Frank has suffered in the position to which he is called. Frank has done

battle with cancer and a nervous disorder. His home has been broken into a number of times.

Most recently, young men, who thought he was not home, tried to execute a home invasion.

Because of privacy concerns, the author cannot share the full impact on his family, but suffice it

to say that it has been immense.

Pastor Frank’s wife too, has stood by him helping to keep the family afloat financially.

Through it all, Frank has remained steadfast, even when his bishop has offered him pulpits in

middleclass settings with a steady income. In other words, the influence of the demonic can be

seen – killing Frank’s financial security, stealing his contentment, and destroying his health.

The third individual is the author’s executive director, Mr. Mel Howell. Mr. Howell took

an early retirement from International Paper when his stock options had reached a point they

could support him. Upon exiting International Paper, he began to work for Hope Charitable

Services and Heart of Compassion Partnerships without pay. He was not with us but a few years,

when he was in an accident that nearly took his life. He had to be taken to the hospital by life

flight. When things became sour in the stock market, he could have left and returned to corporate

157

work, but he felt a call to continue to minister to the poor. In the 2008 stock market crash, he lost

his financial security. Yet he decided God would provide, and he stayed. This too is another area

that causes the author great grief. Mr. Howell continues to serve for an income below what is

considered livable by any number of standards. Finally, Mr. Howell also continues to serve in a

state of chronic pain. Again, the demonic can be seen. Like Rev. Allen, the enemy has had his

way—killing Mr. Howell’s financial security, stealing his dream of helping his family achieve

their dreams, and destroying his ability to enter into the ministry with his full physical energy.

Yet, like Pastor Williams, his inspiration to his family, those he oversees, and most especially to

the author has been divine.

Finally, the author, who served in the military, developed a habit of running daily, rain or

shine. Several years after taking up the call to serve the poor however, suddenly one day, he

began to have trouble running, then walking, and finally ended up in a wheelchair after a serious

illness that nearly killed him. As he was recuperating, the congregational leadership of the

congregation he served for nearly 20 years, decided they needed to move on and let him go:

breaking his heart. He is now on disability. This turn of events has also levied a cost on his

spouse who, although she wanted to retire to spend time with a grandchild, has been forced to

continue to work full time.

In other words, like all the others in this montage, the demonic is evident – killing

security, stealing hopefulness, and destroying physical strength. Even so, his wife Cathy

continues to carry her burden with grace, and together, as a couple they refuse to let go of the

ministry to the poor to which they felt called. Put another way, suffering is a part of serving.

Are the similarities between these servants to the poor merely coincidence? The author

neither thinks it so, nor does he believe in coincidence. God is the author and orchestrator of the

158

universe. His children, therefore, must operate under a different understanding. In other words,

they must learn to lean not upon their understanding, but on the Lord’s strength. As we saw in

Chapter Three, Heidi Baker instructed us that, “Suffering continues in spite of prayer,” and as

Bonhoeffer said, “Incarnation” means that God’s presence in Jesus Christ is physical, not just

spiritual; broken, not just blessed; vulnerable, not just venerable; and imperfect, not just

inspirational…” That is, we live in a fallen world, and therefore, the cost for serving the poor can

seem great to those looking upon that service. But beyond the cost are the joys of seeing

transformation which far outweighs the cost, driving forward those who serve with the poor.

Analyzing the Triumphs and Tragedies: Heart of Compassion Partnerships’ Goals

In Table 1 of Chapter One, the author set forth both “recruitment” goals and

“implementation” standards. Chapter Four dwelt thoroughly with the “recruitment” goals. Thus

the author will turn to the following “implementation” standards for analysis of the project:

1. What programs were identified as key to life change for the residences of Campostella?

2. What level of participation was seen by the churches compared to the initial commitment made?

3. Were there evaluation instruments used to measure progress in life change of the program participants?

4. What setbacks occurred and how have they been overcome? 5. Emphasis has been placed on children throughout the implementation phase. Why? 6. How were the faith participants kept free to share the Gospel in light of community

and government involvement?

7. Was the name of Christ honored in the implementation phase?

The author will group the questions for the sake of clarity and efficiency.

Did the author achieve what he set out to do?

In this section, question one ultimately hinged on questions three and five, and thus they will

be taken together. The objective of all the programs was to ignite life change. As discussed in

159

Chapter Four, when Heart of Compassion Partnerships negotiated with Tidewater Community

College to open the possibility of college for the adults in the housing units, it resulted in almost

no interest, even though the course was to be taught on the grounds of the apartment units. When

the trial period ended, only one adult took advantage of this opportunity.

In Chapter Four, the author discussed how Heart of Compassion Partnerships negotiated with

Virginia’s Workforce Development program, known as Opportunity Inc., to be their first offsite

unit. As a result, it afforded the adult residence of the housing units the opportunity to access the

latest job and training opportunities. Sadly, the opportunity has been significantly underutilized.

Why was it that both the T.C.C. opportunity and the Opportunity Inc. program were so

dismal in their utilization? For the author to answer this question, it would require him to get into

the realm of speculation. Was it fear of failure? Does it revolve around the individual’s ability to

read? Has the pattern of life become “comfortable” or at least “familiar” making it difficult to

imagine taking a chance that could make things worse? While the author greatly desires to get at

the heart of what is holding this population back, this will require further study that went beyond

the scope of this dissertation. But as discouraging as the results may have been with the adults,

the results of Heart of Compassion Partnerships’ work with children is a story of victory.

Question three asked about evaluative instruments. While this dissertation is not a

quantitative study but instead a case study, it is none-the-less possible and important to use

evaluative instruments that take into account the upward achievements of the children. Chapter

Four presented the figures demonstrating the percentage change in children passing their

Standards of Learning tests, and others being put on the honor role. Those figures showed that in

2012 there were no students on the honor roll. Two years later, there was a 65% increase in

students being put on the honor roll. As important as this figure is, added to this are the children

160

coming to faith in Jesus. These results demonstrate powerfully the potential of programs that

focus on helping children complete successfully their homework assignments.

At the heart of this success is the confidence with which the children approached the school

day. With the homework completed and mastered, suddenly they are able to enter the classroom

on a more even plane with the other children. Furthermore, they begin to understand what is

taking place, and now, instead of fearing being called upon by the teacher, there is a readiness for

that moment. Again, the author believes that education is the only sure way out of poverty.

Therefore, while in no way would the author endorse setting aside outreach to adults, clearly the

most effective programs are those directed at children.

To summarize this section, the author posed the following question for analysis: Were there

objectives the author had to change or set aside in order to move forward? It was the author’s

deep desire to reach the adults in the community we were serving. In fact, he felt that the bulk of

the resources should go to enabling adults to achieve a lifestyle that would substantially move

the family out of dependence. It quickly became evident however, that shifting resources to

things such as school supplies and learning instruments such as books and educational games,

was achieving results that greatly justified the investments in ways that the resources directed

toward the adults were not. In response, we redirected resources so that the majority of them

either benefited the children, or better yet, benefited both.299

What went right and what could have been done better?

In this section, questions two and six will be explored. Question two asked about the level of

participation of the churches at the end of the measurement period compared to the beginning.

299 Examples of resources that crossed lines were programs that increased reading skills and computers.

161

As might be expected, the participation did indeed grow. In Chapter Four, the author indicated

that the first year yielded 143 volunteers. The second year saw 485 volunteers for the project. So

the increase from year one to year two was significant. From there on, the figures leveled out

varying only slightly in the intervening years. Last year however, the number in all projects, not

just the author’s project in the second precinct, went down slightly.

It is exciting to think about the wide and varied expressions of the Christian Church in the

first year. Figure 4 provides a list of the faith partners that were involved the first two years of

the Serve the City effort. By the third year, five of these partners decided to move on to other

projects. When asked what projects, we did not get a definitive answer. But with the exit of these

partners, others came onboard like The Church of the Messiah, an Anglican church. The author

has singled out The Church of the Messiah because it serves as an incredible example of a

church that began to embrace outreach to the poor in a very significant way.

Despite the author’s relationship with the Senior Pastor, The Church of the Messiah was

not involved in the Serve the City Chesapeake program the first two years. This began to change

in the third year, and now they are one of the strongest supporters. They now support both the

Urban Outreach Centers and Serve the City Chesapeake with finances, volunteers, tutors, and

most recently free office space. What is more, they have gotten involved with the faith-based

outreach to the homeless called C.A.S.T. This is an amazing example of what is possible when a

congregation, already filled with loving people, is opened to ministry to the poor.

Despite this success, as the author already indicated, there has been a decrease in

volunteers in the past two years. The author believes at the heart of this issue is communication.

The communication and follow-up has not been what it should have been. Had there been regular

162

Figure 4. Serve the City Faith Partners

contact with the faith partners, they might have remained connected. The issues impacting this

were the life issues impacting key personnel.

In the early intervening years of the program, both the executive director of Heart of

Compassion Partnerships and the author, as discussed earlier, nearly died. The executive

director’s near fatal accident happened in the third year of the program, and the author’s near

fatal illness occurred in the sixth year. Given the respective date stamps of these incidences, the

impact on the operations of Heart of Compassion Partnerships was not just the two years when

the incidents occurred, but instead nearly six years to include the recovery period, which in some

ways is still occurring.

Finally, in this section the author will deal with question six: How were the faith

participants kept free to share the Gospel in light of community and government involvement?

The Urban Outreach Centers are located in Section 8 housing owned and operated by a housing

163

corporation. They have taken umbrage with the Center director’s sharing of their faith. While

they have used the fact that they are a HUD facility (see Chapter 1), this use is misplaced at best.

Nothing the corporation pays for goes directly toward “religious” material, therefore there is no

violation of church and state. In fact, this is true of any partnership with a governmental agency.

As long as public funds are not used for “religious materials” there is no violation of church and

state. As long as there is no “religious test” for participation, there is no violation of church and

state. Where the AmeriCorps Vista employees are concerned, as long as they are not asked to

teach any of the “Character Lessons,” there is no violation of church and state.

Thus, the author had to conclude that it was a more personal distain of a Christian

orientation. To get around this objection, there are two avenues we have used. First, we instruct

our tutors to answer any question the children ask regarding faith. Second, if the opportunity

presents itself in the homework assignment or other interactions to share their faith, they are free

to do so. Finally, lessons that use to focus on biblical characters, now focus on historical figures.

One of the lessons is based on the information that was presented in Chapter Three of this

dissertation regarding the influence of faith on President Franklin Delano Roosevelt. Other

lessons include Martin Luther King Jr., Presidents Jimmy Carter and Abraham Lincoln, the

mayors of Chesapeake, and the Civil Rights Movement.

Where Serve the City Chesapeake is concerned, every home in which there is any work

done, either yard work or repairs, a food basket is taken to the resident at the end of the project.

In the food basket is a wonderful array of items from meat to fresh vegetables and a Bible. The

basket is delivered by a team of two volunteers who sit down with the home owner and ask how

the project went and if it was done to their satisfaction. At the end of the conversation, they ask

the owner how they can pray for them.

164

The sharing of one’s faith is often intimidating to participants and thus met with

resistance because too many people see it as a confrontational moment. The process of faith

sharing is best done out of relationship. This is why, in both the Urban Outreach Centers and in

Serve the City Chesapeake, the process is centered around first building a relationship. Whether

it is a tutor with a child over a lengthy period of time, or someone exposed to the love and care of

a group of people during a week of work, a relational opening is made that enables one to easily

share their faith.

What Were the Joys and Sorrows that Occurred in the Context of the Journey?

Praise be to our God and Father, the sorrows have been few and far between. The biggest

sorrow for the author was without question, the way in which the congregation he served for

nearly twenty years, succumbed to fear and let him go. The hurt of that moment will be a long

time in healing. It was especially difficult, given the fact that this congregation was the absolute

leader in every way, finances, volunteers, and leadership, in establishing the outreach to the

Second Precinct in the Campostella area. I will forever be grateful to those who initially grabbed

hold of this vision and made it possible.

The second sorrow was the jealousy and competitive spirit that was evident in the body in

Christ. There is no question in the author’s mind that this project would be even further in its

development if it hadn’t been for these negative spirits. To that end, he regrets that he did not

have a more developed prayer team supporting his efforts.

The third sorrow lies in the struggle to get Christian congregations to commit for the long

term in the fight against poverty. Christian congregations fall into “compassion fatigue” all too

easily. The current struggle faced by Heart of Compassion Partnerships is moving the Serve the

City Chesapeake to a year-round program. The Heart of Compassion Partnerships leadership is,

165

on a regular basis, requested to make home repairs that cannot wait for a once-a-year event. Yet

when this is being presented to churches, the response has not enabled us to meet the needs. To

address this, Heart of Compassion Partnership leaders are going to begin requesting the

opportunity to present to local churches this opportunity to serve. The objective is to identify

several individuals in each church who will commit to being available for such short-term project

request.

The joys, on the other hand have been innumerable. Beginning with the Urban Outreach

Centers, it cannot be overstated how significant it is to have children being placed on the honor

roll. In one of the programs, one of the young ladies finished the program, went to college, and

came back to the Center to volunteer. Imagine having been her tutor? Of course the greatest joys

have been seeing children who have given their lives to the Lord. So often with children, they

can say words without really grasping the meaning behind those words. With one of the children

however, there were not only words spoken, but changes in behavior displayed. He became more

thoughtful of the children around hm. Even his mother said there was a difference at home she

had noticed. These results are truly priceless.

In the area of Serve the City Chesapeake, again, the joys have been many. The crime rate

has gone down in every area in which we have worked according to the Chesapeake Police. The

physical appearance of the neighborhoods is improving. In a recent FBI conference in which the

author and the Captain of the Second Precinct of Chesapeake were ask to speak about Serve the

City Chesapeake, the Captain commented that at a recent civic league meeting in the South

Norfolk area, one of the residence shared that he saw a woman running past his house and he

166

looked and no one was chasing her.300 The Captain noted how this was a sign of how the

residents were feeling more secure, as jogging was an activity that simply didn’t take place

because of the crime level just a few years back. Another important story of justice filled our

hearts with joy as well.

Anyone who dares to step out and work with the poor, must be prepared to do battle in

three areas: racism, deprivation, and justice. In the case of the residents of one Chesapeake

home, it was a matter of justice. For nearly sixty-five years, this Chesapeake couple lived in the

home that the husband built. The home was surrounded by woods. When he passed away, his

widow remarried and continued to live in the house her first husband built. Their life continued

in a peaceful serene manner until just a couple of years ago.

The peace in their lives started to dissolve when the land around them was sold to a

developer. The woods were ripped down, and in their place, brand new, half million dollar

homes were built. If the construction noise was not enough, suddenly the complaints began to

come in regarding their small home. It didn’t seem to be a problem when the new owners

purchased the home, but the longer they lived there, the more they determined that the house was

an eye-sore that needed to go.

To get action on their “new” problem, an owner or two went to the city. The city had no

choice but to investigate; enter Code Compliance. After investigating the state of the home, the

enforcers of Code Compliance had no choice but to condemn the house and eject the elderly

couple. Because this was the last thing the city authorities wanted, they called Heart of

Compassion Partnerships.

300 This was shared by Captain James Dunlap of the Second Precinct in Chesapeake, at an inclusion

conference held by the Federal Bureau of Investigation on October 20, 2015 in Virginia Beach, Virginia.

167

As a result, Heart of Compassion Partnerships and their affiliate, Serve The City, began

to work with the Code Compliance Department and the neighborhood to reach a peaceful

resolution. The result? Justice was served as the needed repairs were made, and the precious

eighty-year-old couple were enabled to stay in their beloved home for their remaining years. Of

course the greatest joy was seeing people come to the Lord.

One example is that of a Hindu woman. She had lived in the neighborhood for three

years. She had some connection with those around here, but not many. She was referred to us by

the civic league. We saw the opportunity here as special, so we sent a team of ladies into the

home before the project was completed. They found a lonely woman. In the intervening days, a

relationship started to build. At the end of the week the food basket was delivered. It was then

that she gave her life to Jesus. Because the Hindu religion tends to add gods to their belief

system, the team knew it would be important to get her connected with a church right away. This

occurred and she is an active member of the faith community.

There were two questions asked in the opening of this chapter: 1) Was there room for the

Holy Spirit to work? 2) Was the Name of Christ honored? The author would contend that the

examples shared in this chapter, would indicate a resounding, “yes.” When opposition rose to the

use of Bible stories, the Holy Spirit’s activity in the lives of historical figures was used. As

regards the programming, when it seemed the Holy Spirit was working in a greater way in the

lives of children compared to the adults, the objectives were changed to focus on children. When

the opportunity presented itself to share Christ, we did so with the addition of souls to the

Kingdom. Taken collectively, the Name of Christ was indeed honored.

168

Elements Essential to the Future Development of

Heart of Compassion Partnerships

What Hopes does the Author have for this Ministry Project?

The author posed the following question in the Abstract of this dissertation around which

the dissertation was framed: What are the foundational elements required in the formation of

community partnerships, between urban and suburban faith communities, community

organizations, and governmental entities, into networks of hope that bring about transformational

change? The premise behind this question is definitively the idea of networking. Networking has

become an increasingly important concept in business. There have arisen, in fact, websites

dedicated to the power of networking like, “LinkedIn.”

The reason behind this is the simple, yet inescapable fact, that more can be accomplished

when people work together, rather than alone. The idea has been hijacked by the secular world,

but the concept is thoroughly biblical. In the book of Isaiah, it says this, “Each one helps his

neighbor and says to his brother, ‘Be strong!’” (Is 41:6) “The craftsman encourages the

metalworker; the one who flattens with the hammer supports the one who strikes the anvil,

saying of the soldering, ‘It is good.’ He fastens it with nails so that it will not fall over.”301302

There is a clear and strong call to the importance of working together. The result, according to

the text is increased strength, mutual encouragement, and steadfast support. It was these

principles that the author put to work in the building of networks of hope.

The results have exceeded what even the author hoped for, but this should not be

surprising given just one of the scriptural promises found in the New Testament: “Now to him

301 The Holy Bible: Holman Christian Standard Bible. (Nashville: Holman Bible Publishers, 2009), Is 41:7.

302 The author chose this path for readability and meaning. Is 41:6 is from the author’s standard utilization

of the ESV, which used two powerful words not found in the Holman translation: “neighbor” and “brother.”

169

who is able to do far more abundantly than all that we ask or think, according to the power at

work within us…”, (Ep 3:20). It was the author’s hope that suburban congregations could have

their awareness raised about their sisters and brothers in urban areas that often struggle to obtain

even the basics. This hope was met as suburban congregations in the Great Bridge/Greenbrier

area of Chesapeake, were connected with urban congregations in South Norfolk, most notably

the Campostella area of Chesapeake.

The effect was a flow of resources, in ways not here-to-fore experienced in the

Campostella area. What characterized this flow of resources, was the “unmarked” way in which

they came. For congregations to participate in Serve the City Chesapeake, it was required that

they form partnerships with other congregations outside their denomination. This requirement

resulted in resources that flowed into the projects without any one congregation claiming credit.

In fact, for the most part, it was almost impossible to know who bought what in any given project

as left over resources were shared, as well as the gifts and talents of individuals who may have

been in one precinct, but were needed in another.

Additionally, it was the author’s hope, that governmental entities would find a comfort

level in working with the faith based community. As Korstad and Leloudis stated in their book

on The North Carolina Fund, “…an effective attack on poverty would require coordination

among agencies and institutions that too often competed rather than collaborated with one

another.”303 This hope of collaboration was met as not only did the Chesapeake Police

Department come together in partnership, but so too did Neighborhood Services for the City of

Chesapeake and the Chesapeake Public Schools. It turned out the delicate balance was not as

303 Robert R. Korstad and James L. Leloudis, 91.

170

delicate as many thought. In fact, at the same FBI conference spoken of in the previous section,

when Captain Dunlap was asked about the separation of church and state, he replied, “The

concern is simply a bunch of garbage to prevent us from working with the faith community.”304

Finally, it was the author’s hope that community organizations would see the benefit of

including faith-based organizations in their idea of community. This hope too was met. Joining

Heart of Compassion Partnerships were the civic leagues, local businesses, and benevolent

societies such as Kiwanis. Again, the author thought that the faith element would be the hold

back, but was delighted to find that it was not so. One of the partners, BB&T, a major bank in the

area, helped by purchasing the food for the food basket distribution, but they also wanted to

volunteer. The author offered several options, but the bank director asked to be involved with the

distribution. The author explained that it was during this delivery that recipients were asked how

they could be prayed for, and because of that, the author didn’t want to put the bank employees

in an uncomfortable position. Nonetheless, the director said, “No, we would like to go on the

distribution.” The employees who volunteered for this were deeply moved, several of them

coming back in tears.

Thus, at every level of participation, the hopes of the author were met, especially this last

point. The author hoped most of all, to demonstrate that compassion ministry was a viable means

to share Christ and see people come to Christ. The author’s hopes were met. Despite the criticism

of many over the years, that this type of ministry outreach is purely social ministry at best, this

project helped to demonstrate that it does not have to be that way. The only way compassion

ministry becomes social ministry, is if the ones engaging in it are not intentional in their effort to

304 This was shared by Captain James Dunlap of the Second Precinct in Chesapeake, at an inclusion

conference held by the Federal Bureau of Investigation on October 20, 2015 in Virginia Beach, Virginia.

171

share Christ. It is true that it is very easy to get caught-up in the almost narcotic feeling of

“helping someone.” The gratitude of the one being helped is up-lifting beyond description. It

doesn’t have to stop there though, and if it does, the only one to look to for this failure is the one

who becomes seduced by the praise.

What Does the Author Hope to Achieve before his Ministry Ends?

What the author means by “ministry comes to an end,” is that point, Lord willing, when

the author has done as much as he can physically, and is therefore ready to, or must pass the

ministry to another. To even dream such dreams, the project would have to have achieved some

modicum of success. Now that this test case has shown it possible to build networks of hope that

include members of both the faith and secular communities, the author has a number of hopes he

wishes to present:

 First, the author hopes to see this ministry expand in his community. This effort has

begun in a small way with efforts in Portsmouth, Virginia, and in Norfolk, Virginia.

One of the avenues that helps the prospects of this hope, is the current emphasis on

“neighborhood policing” due to the tragic events involving shooting victims and the

police. Among Heart of Compassion Partnerships’ biggest advocates are the Chief

of Police and the City Manager in Chesapeake.

 Second, the author hopes to see the influence of this project expand. To accomplish

this, he plans on casting a vision to several influential congregations in Chesapeake

in order to further develop the Compassion Network. The Compassion Network is

the third arm of Heart of Compassion Partnerships that was birthed as a result of the

success of this project. If the Lord wills, and this expansion takes place, the author

hopes to take the project to his denomination to be used on a larger scale.

172

 Third, because the author believes the tenets behind this project are basic to what it

means to be a follower of Jesus the Christ, he desires to create a small group study

that would include sermon ideas, Bible studies, and outreach projects that would

help to call Christians of all types to an understanding of the obligation to love and

serve the poor after the manner of Father God’s heart. A sample planning guide is

presented as Appendix H.

For any of these hopes and dreams to come to fruition however, there are aspects of Heart of

Compassion Partnerships that must change.

What needs to occur for this Ministry Outreach to Outlive the Author?

First, at the point of this writing, the funding base of Heart of Compassion Partnerships is

very small; the author’s family, the author and his wife, one church, and two businesses. This is

of great concern to the author, although it appears that it is not an unusual position in which to

be. Jim Wallis noted in fact, “So many innovative projects are underfunded, especially at first,

and really depend on the commitment of people willing to offer their gifts and creativity to the

enterprise at below market value.”305 The fact that Heart of Compassion Partnerships is typical in

regard to the funding stream, does not make its survivability any more certain. Not to mention

the fact, that it is unjust.

How can an organization dedicated to fighting poverty, be satisfied paying its employees

poverty wages? The answer for this author is, “He cannot.” It is for this reason, that broadening

the funding base has become a top priority for the organization. In fact, the author has

determined if he is unable to pay a livable wage by the Fall of 2016, he must let his dream go.

305 Jim Wallis, Faith Works, 56.

173

Second, Heart of Compassion Partnerships potential is seriously limited by the space in

which it must operate. Here, the author is not just speaking of office space, although that too is

cramped at this time. He is speaking more definitively about the space occupied by our children.

The complex’s in which the organization currently operates is woefully inadequate. In addition,

the corporation providing the space knows that it is in violation of the Americans with Disability

Act (ADA). The children must climb sets of stairs that are steep, small, and dangerous. This is

the same corporation that complained about the use of religious materials because their

apartments are FDA funded.

Again, the author must make it clear at this point, that if one is to enter into a ministry

with the poor, one must be prepared for battles at many levels. According to 1 John 5:19, the

whole world lies in the hands of the devil. This being the case, until the return of Jesus, one must

be ready to face this reality.

The author believes that the people in the corporation providing the learning space, at

their hearts, do care about the children. But the lure of profits and the activity of the devil, which

is only effective as people cooperate with him, can easily blind people. Even the author must be

very careful in this regard. He has already alluded to the lack of funding. Therefore, he must

guard against the pursuit of money through unethical means, being blinded by the premise that,

“the ends, justify the means.” The corporation with whom Heart of Compassion Partnerships is

working, must survive, or there are no children. Thus, together, the corporation and Heart of

Compassion Partnerships must find a way to increase space that is both large enough and ADA

compliant.

Third, there must be a broadening of the partner base. The current partner base of Heart

of Compassion Partnerships, if unchanged, renders it a minor player on the field taking in

174

resources that might be better used if merged with another group. One of the greatest challenges

any start-up organization faces, is getting established people to see the potential and be willing to

join in. Heart of Compassion Partnerships was truly blessed by two business people with this

kind of vision. The first is no longer with the organization, but the second, not only sowed into

Heart of Compassion Partnerships in ways that without it, the organization would have died long

ago. The Capstone Corporation is operated by a man with a good heart, and the author is truly

thankful for him.

The partnership base must broaden in three directions. First, and foremost, it is important

to help the churches see the potential of fulfilling their God given responsibility to work with the

poor. If history is any judge, this will not be easy. Richard Stearns, president of World Vision,

faced the same challenge that all faith-based groups have faced in regard to their relationship

with the churches. Reflecting on this challenge, Stearns highlighted the ministry of Martin

Luther King Jr. who said this, “…‘More cautious than courageous [they] have remained silent

behind the anesthetizing security of stained-glass windows.’…King then went on to conclude

that a church that has lost its voice for justice is a church that has lost its relevance in the

world.”306

In other words, it is very difficult to get churches to look beyond their own little world to

something bigger than themselves. In this regard, Heart of Compassion Partnerships has faced

the same challenge. There have been pastors who sat on the board of directors, and saw what was

happening; who knew that an infusion of funds would turn the trick, and yet would not move,

even though they had the ability to do so. Thus, for Heart of Compassion Partnerships to have

306 Richard Stearns, 193.

175

sustainability, it must find a way to help faith partners see by sowing into this ministry, they are

“lending to God,” (Proverbs 19:17).

The second level of engagement must be with the other faith-based non-profits in the

area. They must be enabled to see the importance of leveraging our influence and fundability

through cooperation. By doing so, the duplication of services will be reduced if not eliminated,

with the result of increased the respect for the Christian non-profits, as they work in unity. Doing

this alone will enable the third expansion.

The third level of base expansion needs to occur with the business community. Heart of

Compassion Partnerships needs a few more businesses like Capstone Corporation, who are

willing to be investors in the future. The challenge here will be to get them to see, in the words of

Ronnie Duggar, “They can afford to be generous with the poor.”307 It is the author’s heartfelt

prayer that the Capstone Corporation will look back in the not-to-distant future with joy and

satisfaction that they were Heart of Compassion Partnerships lifeline that enabled it to become

the leading non-profit in the area.

Conclusory Remarks

There were many quotes the author came across in his research that truly touched his

heart with regard to the church’s responsibility to the poor until the return of Jesus. The author

would like to point to two additional quotes, one of which he hopes will characterize the project

he has undertaken, and a second one, that he hopes will not characterize the American church as

he attempts to call it to its responsibility. The first quote is from the work of Jim Wallis.

307 See footnote 237.

176

While Rev. Wallis can push the conversation to the left of orthodoxy, there are few

believers like himself who stood in the gap, calling the conservative church from its excesses in

the realm of politics that threatened to identify Christianity with Republican politics completely.

In his book, Faith Works: How Faith-Based Organizations Are Changing Lives, Neighborhoods

and America, Wallis said, “Don’t do the trendy thing of grabbing the political center; instead,

search for the moral center of an issue or a public debate.”308 This thought is rich with sound,

biblical counsel for the American church on many levels.

There were few things that the author found as disturbing as the trendy Christianity that

so often invaded the Hampton Roads area. From The Prayer of Jabez to movie releases like The

Passion of Christ, the author began to wonder if there were any fads the Christian community in

Hampton Roads would say, “No,” to. Eventually they all came out with leather devotionals and

theme centered Bibles, key chains, and other trinkets, the consumer driven American church eat

up.

What Wallis was calling Christians to, was authenticity. By calling us to grab the moral

center, we were bound to end up sometimes on the political left, and sometimes on the political

right. In other words, it places the church squarely in the position of being a cultural compass.

This is not always the most comfortable place to be, but it is the most faithful place to be. What it

means, is that sometimes the political leaders like the message, and sometimes they dismiss the

message. As the author speaks out for the poor in his war against poverty, it is his sincere hope to

occupy the moral center.

308 Jim Wallis, 156.

177

The second quote is by Martin Luther King Jr. The author was drawn to this one because

to occupy the moral center requires that one also deal with reality. Dr. King wrote,

The contemporary church is a weak, ineffectual voice with an uncertain sound. So often

it is an archdefender (sic) of the status quo. Far from being disturbed by the presence of

the church, the power structure of the average community is consoled by the church’s

silent and often even vocal sanction of things as they are. But the judgment of God is

upon the church as never before. If today’s church does not recapture the sacrificial

spirit of the early church, it will lose its authenticity…and be dismissed as an irrelevant

social club…309

When Dr. King wrote those deeply penetrating words, he was sitting in a Birmingham,

Alabama jail because he had claimed the moral center of an issue. As he sat there reflecting on a

church that was reluctant to stand with him for justice, he feared for its survival; not as an

institution, but instead as a voice. The author would rather not think so, but there are times he

fears that Dr. King’s prophetic voice was sounding our reality. Even if he has to only be a part of

a faithful remnant, it is the author’s prayer not only to lead a ministry that has authenticity, but

also be a voice that calls the church to authenticity.

Thus, as this dissertation concludes, the author wants to make two points. First, an

important “take-away” from this dissertation is the fact that no one individual, no one church, no

one denomination, can hope to defeat, or even make much of a difference in the war to end

poverty. It is only together, that we become big enough for the task. It is only as we turn from

being a “me” to becoming a “we,” that we truly become effective.

Second, and finally, the author wants all who will enter into service with the poor to do

so with the right heart. There has been a great deal of emphasis on activity as regards the poor;

feeding, clothing, educating, housing, etc. The author also tried to put forth the warning that it is

309 Martin Luther King Jr., “Letter from Birmingham Jail,” April 16, 1963, available online at MLK

Online, http://www.mlkonline.net/jail.html.

178

all too easy to get seduced by the good feeling of doing a good deed. When this happens, he

pointed out, that the importance of sharing Christ slides to the side.

The author also put a great deal of emphasis of the fact that Father God loves the poor.

He demonstrated this conclusively through the Scriptures. Therefore, with an emphasis on

activity, and an emphasis on Father God’s love, the author wants to make it absolutely clear, that

doing “good works” in order to open the doors of heaven, is a hollow, foolish path on which to

travel. Serving the poor is NOT a path of “good works” that gets one into heaven; instead,

serving the poor is a path of obedience to God’s directive, that leads to Satan’s hatred and God’s

pleasure.

The reason this understanding is so important, is because working with the poor is very

difficult work. As such it is easy to get discouraged and make errors along the way. But, when

one is secure in their salvation through faith alone in Christ alone, one can make mistakes and

yet feel the forgiveness and encouragement to get up and keep going. Therefore, with the love of

the Father, the eternal security of the Son, and the calling of the Holy Spirit, it is the author’s

dream and passion to break the grip of poverty by building networks of hope.

179

WORKS CITED

Bakke, Ray. A Theology As Big As the City. Downers Grove, IL: InterVarsity Press, 1997.

Beed, Clive and Cara Beed. Assisting the Poor to Work: A Biblical Interpretation, in Christian

Scholar’s Review, Vol XL #1, Fall 2010.

Bonhoeffer, Dietrich. The Cost of Discipleship. New York: Simon Schuster, 1995.

Brown, Dale W. Understanding Pietism. Grand Rapids, MI: William B. Eerdmans, 1996.

Brown, Mary Pastor. Phone Interview, 04 August 2015.

Browning, Don S. A Fundamental Practical Theology. Minneapolis: Fortress Press, 1991.

Brazier, Arthur. Black Self-determination. Grand Rapids, MI: William B. Eerdmans, 1969.

Brueggemann, Walter. The Prophetic Imagination Minneapolis, MN: Fortress Press, 2001.

Burns, Ken. “The Roosevelts, An Intimate History, Florent

Christenson, Larry. The Charismatic Renewal Among Lutherans. Minneapolis, MN:

International Lutheran Renewal Center, 1985.

———. Social Action Jesus Style. Minneapolis, MN: Dimension Books, 1974.

———. Tape Recording, 10-12 November 2003.

Commonwealth Fund Commission on a High Performance Health System, Why Not the Best?

Results from the National Scorecard on U.S. Health System Performance, 2008 New

York: Commonwealth Fund, July 2008.

Corbett, Steve and Brian Fikkert. When Helping Hurts: How To Alleviate Poverty Without

Hurting The Poor and Yourself. Chicago: Moody Publishers, 2009.

Dahill, Lisa. “The Call of Discipleship For Bonhoeffer, it means following Jesus—wherever he

leads,” The Lutheran, Vol 19 No 2 Feb 2006. Minneapolis: Augsburg Fortress Publishing,

2006.

Downey, Kirstin. The Woman Behind the New Deal: The Life of Frances Perkins, FDR's

Secretary of Labor and His Moral Conscience. New York, NY: Doubleday Publishing,

2009.

Driscoll, Mark. Confessions of a Reformissional Rev: Hard Lessons from an Emerging Church

Grand Rapids, MI: Zondervan, 2006.

Edwards, Jonathan. The Works of Jonathan Edwards, vol. 2 (Banner of Truth Trust), 1974.

Glasser, Authur F. Announcing the Kingdom Grand Rapids, MI: Baker Academics, 2003.

180

Godsey, John D. “Bonhoeffer’s Costly Theology,” in Christian History Magazine, Issue 32 Vol

X, No 4, Carol Stream, Ill, Christianity Today, Inc., 1991.

Grubin, David. “The American Experience: LBJ” PBS Video, 1991.

Heath, Brad. “Racial Gap in U.S. Arrest Rates: ‘Staggering Disparity’,” in U.S.A. TODAY

online: http://www.usatoday.com/story/news/nation/2014/11/18/ferguson-black-arrest-

rates/19043207/ [29 Sept 2015]

Heart of Compassion Partnerships. Urban Outreach Centers. Online:

http://heartofcompassionpartnerships.com [18 March 2012].

The Holy Bible: English Standard Version. (Wheaton: Standard Bible Society), 2001.

The Holy Bible: Holman Christian Standard Bible. (Nashville: Holman Bible Publishers), 2009.

Jacobsen, Dennis A. Doing Justice: Congregations and Community Organizing. Minneapolis,

MN: Fortress Press, 2001.

Keller, Timothy. Generous Justice: How God’s Grace Makes Us Just. New York: Dutton, 2010.

Kennedy, David. Freedom From Fear The American People in Depression and War, 1929 –

1945, New York: Oxford University Press, 1999.

King, Martin Luther Jr. “Letter from Birmingham Jail,” April 16, 1963, available online at MLK

Online, http://www.mlkonline.net/jail.html.

Korstad, Robert R. & James L. Leloudis. To Right These Wrongs: The North Carolina Fund and

the Battle to End Poverty and Inequality in the 1960’s in America. Chapel Hill, N.C., The

University of North Carolina Press, 2010.

Layzell, Alastair, Producer/Director, “JFK/LBJ A Time For Greatness” Colonial Pictures, 2015.

Luther, Martin. Luther’s Works, Vol. 25: Lectures on Romans, ed. Jaroslav Jan Pelikan, Hilton C.

Oswald, and Helmut T. Lehmann, vol. 25. Saint Louis, Concordia Publishing House,

1999.

Lutheran Social Services of Minnesota, history: http://www.lssmn.org/About-Us/History/

Lutheran Social Services of New York, history: http://lssny.org/main/history/

Matthews, John W. “What Will we make of his legacy? At 100, Bonhoeffer,” in The Lutheran,

Vol 19 No 2 Feb 2006, Minneapolis: Augsburg Fortress Publishers, 2006.

Metropolitan Studies Group, Dr. Owen J. Furuseth, Director. "City of Chesapeake 2006

Neighborhood Quality of Life." Charlotte, NC: Chesapeake Neighborhood Services

Department, 2006.

181

McNeal, Reggie. Missional Renaissance: Changing the Scorecard for the Church San Francisco:

Jossey Bass, 2009.

NAACP online: http://action.naacp.org/page/s/naacp-criminal-justice. [29 Sept 2015]

Newbigin, Lessie. The Gospel in a Pluralist Society Grand Rapids, MI: William B. Eerdmans

Publishing Company, 1989.

Olasky, Daniel. “Loving Discipline,” in World, Vol 25, Num. 8. Ashville, NC: God’s Word

Publication, April 24, 2010.

Olasky, Marvin. The Tragedy of American Compassion. Wheaton, Ill: Crossways Books,

2008.

Olson, Roger E. “Pietism and Postmodernism: Points of Congeniality” Christian Scholar’s

Review, Vol XLI No. 4, Summer 2012.

Poverty Reduction Task Force. Rethinking Poverty: Poverty in Virginia, Recommendations from

the Commonwealth of Virginia’s Poverty Task Force. 2009.

Roberts, J. Deotis. Bonhoeffer & King: Speaking Truth to Power. Louisville, KY: Westminster

John Knox Press, 2005.

Roxburgh, Alan J. and M. Scott Boren. Introducing the Missional Church, What it is, Why it

Maters, How to Become One Grand Rapids, MI: Baker Books, 2009.

Sider, Ronald J., Philip N. Olson, and Heidi Rolland Unuh. Churches that Make a Difference:

Reaching Your Community with Good News and Good Works. Grand Rapids: Baker

Books, 2002.

Sider, Ronald J., Just Generosity A New Vision for Overcoming Poverty in America. Grand

Rapids: Baker Books, 1999.

_______. Living Like Jesus: Eleven Essentials for Growing a Genuine Faith, Grand Rapids,

Baker Books, 1996.

Sjogren, Steve. Conspiracy of Kindness: A Refreshing New Approach to Sharing the Love of

Jesus with Others. Ann Arbor, MI: Servant Books, 1993.

Stafford, Tim. “Miracles in Mozambique.” Christianity Today, May 2012, Carol Stream, Ill,

Christianity Today International.

Sattler, Gary, “Moving on Many Fronts,” Christian History Magazine-Issue 10: Pietism: The

Inner Experience of Faith (Worcester, PA: Christian History Institute, 1986).

Stearns, Richard. The Hole in Our Gospel: The Answer That Changed My Life and Might Just

Change The World, Nashville: Thomas Nelson, 2010.

Stein, K. James. Philipp Jakob Spener: Pietist Patriarch. Chicago: Covenant Press, 1986.

182

Sweney, Chip. A New Kind of Big: How Churches Of Any Size Can Partner To Transform

Communities. Grand Rapids: Baker Books, 2011.

Suenens, Le'on-Joseph and Helder Camara. Charismatic Renewal and Social Action: A

Dialogue. Ann Arbor, MI: Servant Books, 1979.

“The Gallery—Thumbnail Sketches of Important Leaders in the Pietist Movement,” Christian

History Magazine-Issue 10: Pietism: The Inner Experience of Faith (Worcester, PA:

Christian History Institute, 1986).

The Holy Bible: English Standard Version. Wheaton, ILL: Standard Bible Society, 2001.

The Trustees of Columbia University, National Center for Children in Poverty (NCCP), New

York, 2014: online: http://nccp.org/topics/childpoverty.html [September 15, 2015]

Wallis, Jim. Faith Works: How Faith-based Organizations Are Changing Lives, Neighborhoods,

and America. Berkeley, CA: PageMill Press, 2001.

———. The Great Awakening Seven Ways to Change the World. New York, NY: HarperCollins

Publishers, 2008.

———. “The Theology of the Tea Party: Can the Philosophy of ‘libertarianism’ be reconciled

with Christian faith?” in Sojourners, Vol.39, No. 10, November 2010.

“‘You’re Such a Pietist!’,” Christian History Magazine-Issue 10: Pietism: The Inner Experience

of Faith (Worcester, PA: Christian History Institute, 1986).

183

APPENDIX A

GOD'S HEART FOR THE POOR: SCRIPTURAL SURVEY

Deuteronomy 26:6-9 And the Egyptians treated us harshly and humiliated us and laid on us hard

labor. Then we cried to the LORD, the God of our fathers, and the LORD heard our voice and saw

our affliction, our toil, and our oppression. And the LORD brought us out of Egypt with a mighty

hand and an outstretched arm, with great deeds of terror, with signs and wonders. And he

brought us into this place and gave us this land, a land flowing with milk and honey.310

Job 5:8-16 “As for me, I would seek God, and to God would I commit my cause, who does great

things and unsearchable, marvelous things without number: he gives rain on the earth and sends

waters on the fields; he sets on high those who are lowly, and those who mourn are lifted to

safety. He frustrates the devices of the crafty, so that their hands achieve no success. He catches

the wise in their own craftiness, and the schemes of the wily are brought to a quick end. They

meet with darkness in the daytime and grope at noonday as in the night. But he saves the needy

from the sword of their mouth and from the hand of the mighty. So the poor have hope, and

injustice shuts her mouth.

Job 34:17-19 Shall one who hates justice govern? Will you condemn him who is righteous and

mighty, who says to a king, ‘Worthless one,’ and to nobles, ‘Wicked man,’ who shows no

partiality to princes, nor regards the rich more than the poor, for they are all the work of his

hands? In a moment they die; at midnight the people are shaken and pass away, and the mighty

are taken away by no human hand.

Psalm 10:14 But you do see, for you note mischief and vexation, that you may take it into your

hands; to you the helpless commits himself; you have been the helper of the fatherless.

Psalm 12:5 “Because the poor are plundered, because the needy groan, I will now arise,” says

the LORD; “I will place him in the safety for which he longs.”

Psalm 140:12 I know that the LORD will maintain the cause of the afflicted, and will execute

justice for the needy.

Isaiah 25:4 For you have been a stronghold to the poor, a stronghold to the needy in his distress,

a shelter from the storm and a shade from the heat; for the breath of the ruthless is like a storm

against a wall…

Isaiah 41:17 When the poor and needy seek water, and there is none, and their tongue is parched

with thirst, I the LORD will answer them; I the God of Israel will not forsake them.

Jeremiah 9:23-24 Thus says the LORD: “Let not the wise man boast in his wisdom, let not the

mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts

310 All Scripture text in this Appendix are taken from The Holy Bible: English Standard Version. (Wheaton:

Standard Bible Society, 2001).

184

boast in this, that he understands and knows me, that I am the LORD who practices steadfast love,

justice, and righteousness in the earth. For in these things I delight, declares the LORD.”

Luke 1:52-53 he has brought down the mighty from their thrones and exalted those of humble

estate; he has filled the hungry with good things, and the rich he has sent away empty.

Luke 4:16-21 And he came to Nazareth, where he had been brought up. And as was his custom,

he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the

prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the

poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to

set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.” And he rolled

up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue

were fixed on him. And he began to say to them, “Today this Scripture has been fulfilled in your

hearing.”

Luke 6:20-21 And he lifted up his eyes on his disciples, and said: “Blessed are you who are

poor, for yours is the kingdom of God. “Blessed are you who are hungry now, for you shall be

satisfied. “Blessed are you who weep now, for you shall laugh.

Luke 7:22 And he answered them, “Go and tell John what you have seen and heard: the blind

receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up,

the poor have good news preached to them.

James 2:5 Listen, my beloved brothers, has not God chosen those who are poor in the world to

be rich in faith and heirs of the kingdom, which he has promised to those who love him?

GOD'S COMMANDS CONCERNING THE POOR

Deuteronomy 15:7 “If among you, one of your brothers should become poor, in any of your

towns within your land that the LORD your God is giving you, you shall not harden your heart or

shut your hand against your poor brother…”

Deuteronomy 26:12 “When you have finished paying all the tithe of your produce in the third

year, which is the year of tithing, giving it to the Levite, the sojourner, the fatherless, and the

widow, so that they may eat within your towns and be filled…

Leviticus 19:9-10 “When you reap the harvest of your land, you shall not reap your field right up

to its edge, neither shall you gather the gleanings after your harvest. And you shall not strip your

vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them

for the poor and for the sojourner: I am the LORD your God.

Isaiah 1:16-17 Wash yourselves; make yourselves clean; remove the evil of your deeds from

before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; bring justice

to the fatherless, plead the widow’s cause.

185

Isaiah 58:6-7 Is not this the fast that I choose: to loose the bonds of wickedness, to undo the

straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your

bread with the hungry and bring the homeless poor into your house; when you see the naked, to

cover him, and not to hide yourself from your own flesh?

Jeremiah 22:3 Thus says the LORD: Do justice and righteousness, and deliver from the hand of

the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the

fatherless, and the widow, nor shed innocent blood in this place.

Jeremiah 22:13-17 “Woe to him who builds his house by unrighteousness, and his upper rooms

by injustice, who makes his neighbor serve him for nothing and does not give him his wages,

who says, ‘I will build myself a great house with spacious upper rooms,’ who cuts out windows

for it, paneling it with cedar and painting it with vermilion. Do you think you are a king because

you compete in cedar? Did not your father eat and drink and do justice and righteousness? Then

it was well with him. He judged the cause of the poor and needy; then it was well. Is not this to

know me? declares the LORD. But you have yes and heart only for your dishonest gain, for

shedding innocent blood, and for practicing oppression and violence.”

Matthew 5:42 Give to the one who begs from you, and do not refuse the one who would borrow

from you.

Luke 3:11 And he answered them, “Whoever has two tunics is to share with him who has none,

and whoever has food is to do likewise.”

Luke 12:33 Sell your possessions, and give to the needy. Provide yourselves with moneybags

that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches

and no moth destroys.

2 Corinthians 9:6-9 The point is this: whoever sows sparingly will also reap sparingly, and

whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his

heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to

make all grace abound to you, so that having all sufficiency in all things at all times, you may

abound in every good work. As it is written, “He has distributed freely, he has given to the poor;

his righteousness endures forever.”

James 1:27 Religion that is pure and undefiled before God, the Father, is this: to visit orphans

and widows in their affliction, and to keep oneself unstained from the world.

BLESSINGS ON THOSE WHO SERVE THE POOR

Deuteronomy 15:9-10 Take care lest there be an unworthy thought in your heart and you say,

‘The seventh year, the year of release is near,’ and your eye look grudgingly on your poor

brother, and you give him nothing, and he cry to the LORD against you, and you be guilty of sin.

You shall give to him freely, and your heart shall not be grudging when you give to him, because

for this the LORD your God will bless you in all your work and in all that you undertake.

186

Psalm 41:1-2a Blessed is the one who considers the poor! In the day of trouble the LORD

delivers him; the LORD protects him and keeps him alive; he is called blessed in the land…

Proverbs 19:17 Whoever is generous to the poor lends to the LORD, and he will repay him for his

deed.

Proverbs 22:9 Whoever has a bountiful eye will be blessed, for he shares his bread with the

poor.

Isaiah 58:10 If you pour yourself out for the hungry and satisfy the desire of the afflicted, then

shall your light rise in the darkness and your gloom be as the noonday.

Jeremiah 7:5-7 “For if you truly amend your ways and your deeds, if you truly execute justice

one with another, if you do not oppress the sojourner, the fatherless, or the widow, or shed

innocent blood in this place, and if you do not go after other gods to your own harm, then I will

let you dwell in this place, in the land that I gave of old to your fathers forever.

Luke 14:12-14 “He said also to the man who had invited him, “When you give a dinner or a

banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they

also invite you in return and you be repaid. But when you give a feast, invite the poor, the

crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you

will be repaid at the resurrection of the just.”

CURSES ON THOSE WHO IGNORE OR EXPLOIT THE POOR

Exodus 22:21-27 “You shall not wrong a sojourner or oppress him, for you were sojourners in

the land of Egypt. You shall not mistreat any widow or fatherless child. If you do mistreat them,

and they cry out to me, I will surely hear their cry, and my wrath will burn, and I will kill you

with the sword, and your wives shall become widows and your children fatherless. “If you lend

money to any of my people with you who is poor, you shall not be like a moneylender to him,

and you shall not exact interest from him. If ever you take your neighbor’s cloak in pledge, you

shall return it to him before the sun goes down, for that is his only covering, and it is his cloak

for his body; in what else shall he sleep? And if he cries to me, I will hear, for I am

compassionate.

Proverbs 14:31 Whoever oppresses a poor man insults his Maker, but he who is generous to the

needy honors him.

Isaiah 10:1-3 Woe to those who decree iniquitous decrees, and the writers who keep writing

oppression, to turn aside the needy from justice and to rob the poor of my people of their right,

that widows may be their spoil, and that they may make the fatherless their prey! What will you

do on the day of punishment, in the ruin that will come from afar? To whom will you flee for

help, and where will you leave your wealth?

Jeremiah 5:27-29 Like a cage full of birds, their houses are full of deceit; therefore they have

become great and rich; they have grown fat and sleek. They know no bounds in deeds of evil;

187

they judge not with justice the cause of the fatherless, to make it prosper, and they do not defend

the rights of the needy. Shall I not punish them for these things? declares the LORD, and shall I

not avenge myself on a nation such as this?”

Ezekiel 16:49 Behold, this was the guilt of your sister Sodom: she and her daughters had pride,

excess of food, and prosperous ease, but did not aid the poor and needy.

Ezekiel 22:29-31 The people of the land have practiced extortion and committed robbery. They

have oppressed the poor and needy, and have extorted from the sojourner without justice. And I

sought for a man among them who should build up the wall and stand in the breach before me

for the land, that I should not destroy it, but I found none. Therefore I have poured out my

indignation upon them. I have consumed them with the fire of my wrath. I have returned their

way upon their heads, declares the Lord GOD.”

Amos 5:12 For I know how many are your transgressions and how great are your sins—

you who afflict the righteous, who take a bribe, and turn aside the needy in the gate.

Luke 16:19-25 “There was a rich man who was clothed in purple and fine linen and who feasted

sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores,

who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came

and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The

rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw

Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me,

and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in

this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good

things, and Lazarus in like manner bad things; but now he is comforted here, and you are in

anguish.

James 5:1-6 Come now, you rich, weep and howl for the miseries that are coming upon you.

Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded,

and their corrosion will be evidence against you and will eat your flesh like fire. You have laid

up treasure in the last days. Behold, the wages of the laborers who mowed your fields, which you

kept back by fraud, are crying out against you, and the cries of the harvesters have reached the

ears of the Lord of hosts. You have lived on the earth in luxury and in self-indulgence. You have

fattened your hearts in a day of slaughter. You have condemned and murdered the righteous

person. He does not resist you.

1 John 3:17 But if anyone has the world’s goods and sees his brother in need, yet closes his

heart against him, how does God’s love abide in him?

HOW BELIEVERS SHOULD RELATE TO THE POOR

Leviticus 19:15 “You shall do no injustice in court. You shall not be partial to the poor or defer

to the great, but in righteousness shall you judge your neighbor.”

188

Proverbs 29:7 A righteous man knows the rights of the poor; a wicked man does not understand

such knowledge.

Matthew 6:2-4 “Thus, when you give to the needy, sound no trumpet before you, as the

hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I

say to you, they have received their reward. But when you give to the needy, do not let your left

hand know what your right hand is doing, so that your giving may be in secret. And your Father

who sees in secret will reward you.

Matthew 6:24 “No one can serve two masters, for either he will hate the one and love the other,

or he will be devoted to the one and despise the other. You cannot serve God and money.

Luke 6:33-34 And if you do good to those who do good to you, what benefit is that to you? For

even sinners do the same. And if you lend to those from whom you expect to receive, what credit

is that to you? Even sinners lend to sinners, to get back the same amount.

Acts 2:44-45 And all who believed were together and had all things in common. And they were

selling their possessions and belongings and distributing the proceeds to all, as any had need.

Acts 4:32-35 Now the full number of those who believed were of one heart and soul, and no one

said that any of the things that belonged to him was his own, but they had everything in common.

And with great power the apostles were giving their testimony to the resurrection of the Lord

Jesus, and great grace was upon them all. There was not a needy person among them, for as

many as were owners of lands or houses sold them and brought the proceeds of what was sold

and laid it at the apostles’ feet, and it was distributed to each as any had need.

Galatians 2:9-10 …when James and Cephas and John, who seemed to be pillars, perceived the

grace that was given to me, they gave the right hand of fellowship to Barnabas and me, that we

should go to the Gentiles and they to the circumcised. Only, they asked us to remember the poor,

the very thing I was eager to do.

Ephesians 4:28 Let the thief no longer steal, but rather let him labor, doing honest work with his

own hands, so that he may have something to share with anyone in need.

1 Timothy 6:10 For the love of money is a root of all kinds of evils. It is through this craving that

some have wandered away from the faith and pierced themselves with many pangs.

189

APPENDIX B

THE KINGDOM PROJECT OF APOSTLES LUTHERAN CHURCH

The Kingdom Project of Apostles Lutheran Church, Chesapeake, Virginia

As Shared by Dr. Cathy J. Dooley

Based on the parable of Jesus found in Matthew 25:14-30, the Kingdom Project is a

service activity emphasizing the importance of responsible stewardship of God’s resources. In

the parable, the Master entrusts his slaves with his possessions, then leaves them alone for a

period of time. Upon his return the Master calls each slave to account for what was entrusted to

him, and he rewards those who have made gains for the Master. Those who do nothing with what

was entrusted are rebuked and removed from protection of the Kingdom.

As in the parable, each student participant in the Kingdom Project is given a sum of

$50.00 for which they are responsible to return at a later date. The money is provided by

individual sponsors who promise to pray for a specific student to receive guidance from the Holy

Spirit as to how to invest in the Kingdom, but the donor remains anonymous to the student. At

the conclusion of the project timeline, the students are called before the congregation and each

must account for how their money was used for God’s Kingdom. After each accounting is made,

the donor is revealed.

At no time during the project timeline are the students instructed as to what to do with the

money, but they are continually encouraged to seek God’s guidance through prayer and to be

diligent to make gains for God’s kingdom. As in the parable of Jesus, the goal of each student is

to hear these words, “Well done, good and faithful servant, you were faithful with a few things, I

will put you in charge of many things; enter into the joy of your master.”

190

APPENDIX C

ESTABLISHING A NON-PROFIT CORPORATION

Step by Step Instructions for Establishing a Non-Profit Corporation

STEP 1: Develop a vision and mission statement for the ministry you are starting. These statements

provide direction for the ministry. The mission statement is a document that remains the timeless

document that says who you are as long as the ministry is in operation. The vision statement tells the

world how you want things to be as a result of your ministry. It should be measurable. For example; the

children of Hampton Roads will read at grade level by the year 2020. (See Heart of Compassion

Partnerships website for an example of mission and vision statements.

www.heartofcompassionpartnerships.com)

STEP 2: Establish a board of directors. At a minimum, you need a president, vice president, secretary,

and treasurer. The vice president can be combined with either the secretary or treasurer. However, if a

spouse or family member occupies one of the positions it is wise to have all four positions filled and

possibly at least one additional board member. It is recommended that the board have no more than 7 to

10 members. Regarding membership, it is highly recommended that the board have a least one business

person and someone who is connected in the community where you are establishing yourself. If put

together correctly, the board could end up being your best friend in times of challenge.

STEP 3: Put together your organization’s articles of incorporation. These will eventually be filed with the

office of the Secretary of State. Much of the Articles are what is called boiler plate language. However, it

would be good to have a Certified Public Accountant, or an attorney, or the services of Legal Zoom for

example. These articles will put boundaries around what you can and cannot do, so get it right.

STEP 4: Compose your organizational bylaws. These are the rules by which you will operate. Again, a

professional’s advice would be helpful at this point.

STEP 5: It is time to call your first Board of Directors meeting. At this meeting, you will elect officers

and adopt your articles of incorporation and by-laws. Once this is done it is time to file your documents.

STEP 6: Apply for tax exempt status with the Internal Revenue Service (IRS). This is what is referred to

as a 501(c) 3 status. You will be seeking to receive a tax deductible status so that you can receive

charitable contributions. You will want to check with your state and city governments to see what they

require.

STEP 7: You can begin to seek contributions at this point. However, it is necessary as you do, to let the

donor know your application is under review. Since you are seeking funding, you also will need to open a

business bank account.

Step 8: Apply for a federal Employer Identification Number (EIN). This will be necessary if you intend

to employ staff for your entity. This is the number, donors will use as well to receive their tax deduction.

Congratulations! You are under way!

191

APPENDIX D

URBAN OUTREACH CENTER PARENT MANUAL

PROGRAM HANDBOOK

FOR PARENTS

Heart of Compassion Partnerships Inc.

816 Kempsville Road, Chesapeake, VA 23320

Phone: 757-647-6249

Email: [email protected]

www.heartofcompassionpartnerships.com

192

The Urban Outreach Center Program Handbook

Table of Contents

4 Welcome

5 Who We Are - The Bridge

for Children

5-6 Who Can Attend

6 Operating Schedule

6 Breakfast and Lunch

During Summer Program

6-7 Code of Conduct

7 Program Rules for All

Participants

7-8 Dress Code

8 Safety Rules

8 Safety Rule Infraction

9 Severe Safety Rule

Infraction

9 Disciplinary Action Steps

9-10 Child Protection Policy

10 Complaint Process

11 Acknowledgement

193

Heart of Compassion Partnerships

816 Kempsville Road

Chesapeake, VA 23320

Dear Parents/Guardians,

We are so glad you have shown an interest in signing your child up for our after school

programs. We look forward to working with you and your child over the course of the next

school year and summer and we hope to provide them a fun and safe educational environment.

The goal of our programs is to offer students an opportunity for FREE academic based after

school and summer programs.

Our after school program is a mentoring and tutoring program for students in Kindergarten

through 8th Grade. It is designed to help students with their homework and prepare them for

SOL testing.

Our summer program offers a child many positive and rewarding experiences. Heart of

Compassion Partnerships’ Urban Outreach Center summer program provides an opportunity for

students to develop activity oriented and interpersonal skills while offering them a chance to

become more responsible and independent. Our summer camp program experience has a

significant impact on a child's life.

These programs, after school and summer camp, help students find positive environments to be

in after school that can be fun and educational at no expense to you. Please fill out all the

attached documents in this application and return them to the Program Director of the Urban

Outreach Center.

Thank you again for considering your child for our programs.

Dr. John Dooley, President

Heart of Compassion Partnerships Inc.

194

Who We Are

The Bridge for Children The Urban Outreach Center is a project sponsored by Heart of Compassion Partnerships Inc. We

provide a structured and safe bridge for children from Kindergarten to 8th grade to receive

mentoring, tutoring, and social skills training. Children who are enrolled also receive instruction

on basic college preparation and career discovery. Adults, high school and college level

volunteers are recruited to be tutors. The Urban Outreach Centers operate year round in

communities of need at no cost to the families living in those communities.

The Urban Outreach Center Goals for Students 1. Improvement in SOL scores

2. Increase in reading and math scores

3. One or more levels improvement in grade

4. Reduction in office referrals for behavior issues

5. Reengaged in education

6. Post-secondary enrollment in education

7. Improved self-concept including sense of belonging and competence

8. Decrease in dropout rate for young people ages 14-18

Who Can Attend Heart of Compassion Partnerships’ Urban Outreach Center after school and summer camp

programs are designed for children in grade levels Kindergarten through 8 grade.

Parents interested in their children attending our programs must fill out an application and other

documentation to be considered for enrollment.

Applications will be taken on a first come first serve basis in each grade level group.

Grade level groups are as follows:

Group 1 - Grades K to 2

Group 2 - Grades 3 to 5

Group 3 - Grades 6 to 8 After students are accepted for enrollment, there will be an orientation for parents or legal

guardians to explain the program and answer all questions. This is mandatory to secure

placement in either the after school or summer camp and to complete all the required forms and

release documents.

195

Operating Schedule

After School Program (September – June)

Monday – Friday 2:30pm to 5:30pm*

Summer Camp Program (June – August)

Monday – Friday 8:30am to 3:00pm*

Schedule times are subject to change with notice. * During the school year, our days of operation are the same as the public schools. In event of

severe weather warnings and you are notified that the public schools are closed — WE WILL BE

CLOSED!

Breakfast and Lunch During the Summer Program A balanced breakfast and lunch is served daily. Meals are provided by the USDA summer food

service program and available for all ages 18 and under. Breakfast is served for 1 hour beginning

at 8:30 a.m. Lunch is served for 2 hours beginning at 11:30 a.m.

Arrangements for campers with food allergies must be made in advance and provided by

parent/guardian.

Code of Conduct The following pages contain Code of Conduct and program expectations. Upon completion of

reviewing the Handbook, you (parent or guardian) will be expected to sign the Handbook

Review Form stating that you have read and agree to the guidelines contained therein.

The Urban Outreach Center after school and summer program staff are committed to maintain a

safe learning environment, to the best of our ability, for students and staff. We encourage students and staff to develop a strong personal sense of responsibility for their

own actions. We recognize that there is a need for clear and consistent guidelines to meet our

goals and to ensure that students have opportunities to experience success.

196

Program Rules for All Participants 1. You are expected to follow staff directions, camp rules, and respect the rights of others.

2. You must enter the building immediately upon arrival and sign in.

3. Weapons (real or toy) of any kind may not be brought into the building. Should this happen,

the parent or guardian of any student will be notified immediately. The local authorities may also

be contacted.

4. You should not carry money or valuables. The Urban Outreach Center cannot accept

responsibility for your money or any valuables should they be lost or stolen.

5. You are expected to be on time and remain on the property and in class or activity for the

whole period unless excused by staff.

6. You are expected to respect the Center’s property and the property of others. You may be held

financially responsible for any damages you cause.

7. You can be excluded from camp for serious safety risks, either to yourself or others, or for

serious ongoing disruptions to the program.

Dress Code 1. All shirts and T-shirts should have sleeves.

2. Clothing should not display provocative content (i.e., references to violence, sex, drugs,

alcohol, gangs). Students wearing such attire will be sent home.

3. Underwear should be worn, but not seen.

4. No exposed skin between shirts and pants or low-cut blouses or sweaters.

5. Shorts and skirts must be knee length or longer.

6. Any large, excessive, and extending jewelry and other accessories deemed inappropriate by

staff are not allowed.

7. Pajamas are not to be worn as outer garments.

8. Provocative or extreme styles and clothing are not allowed.

9. Shoes are required and must be worn at all times.

10. Respect and treat others the way you want to be treated.

11. Staff retains the right to ask students to reveal any concealed items. Refusal to do so results

in dismissal from the program.

12. Students are not allowed to have cell phones or any personal electronic devices.

13. No chewing gum.

14. Students must sign in then sign out upon dismissal.

197

Safety Rules 1. Shoes must be worn at all times.

2. Any large, excessive, and extending jewelry and accessories as deemed inappropriate by staff

are not allowed.

3. No excessive play, pushing, fighting.

4. No running inside or outside unless part of directed activity.

5. No gymnastic activity (flips, cart wheel, handstands, etc.) is allowed inside or outside unless

part of directed activity.

6. No threatening language, rude actions, verbal abuse or disrespect toward staff and peers.

7. No leaping or jumping from steps or stairs.

Safety Rule Infraction First Offense - Warning Slip and parent or guardian conference before child can return to the

program. A parent or guardian conference within 2 days of written warning or child will be

dismissed from the program. It is the responsibility of the parent or guardian to make an

appointment. (See Complaint Process)

Second Offense - 1-Day Suspension

Third Offense - 2-Day Suspension

Fourth Offense - 3-Day Suspension

Fifth Offense - Dismissal from the program

Severe Safety Rule Infraction

Infraction of the following will result in being sent home immediately and we reserve the right

to call in local authorities.

Immediate Red Zone • Weapons of any type

• Destruction of property

• Refusal to reveal concealed items

• Stealing

• Fighting, verbal abuse, or inappropriate physical contact

Disciplinary Action Steps In effort to create a safe and fun environment and maintain a fair and balanced treatment of each

child, the following disciplinary guidelines will be enforced:

Program Rules Infraction: Green Zone - verbal warning - defined as a one on one conference with Senior Coach or

Program Director

Yellow Zone - Violation in green level resulting in a one on one verbal conference with Senior

Staff Member.

Red Zone - Violation in yellow level resulting in a written warning slip to parent or guardian to

be signed and returned before child can return to the program.

5 Consecutive Yellows = A Warning Slip

10 Yellows (over the course of the program) = A Warning Slip

3 Warning Slips = 1 Day Suspension from the program

198

Child Protection Policy It shall be the goal of Heart of Compassion Partnerships and The Urban Outreach Center to

provide a safe environment for the physical and emotional well-being of all children

participating in activities, including participants in any daily or temporary childcare programs.

Heart of Compassion Partnerships’ goal is to train staff and volunteers to enforce our policies

that ensure all children are safe and well protected while attending scheduled activities at any of

The Urban Outreach Center locations.

A criminal background check of the National Sex Offender Registry maintained by the U.S.

Department of Justice (www.nsopw.gov) shall be required for all children’s worker positions,

both employee and volunteer workers. No one who has been convicted of a crime involving

misconduct with children will be allowed to work with children. A designated representative will

conduct criminal background checks notifying the appropriate program leader if a negative

report is received.

Background checks will be kept confidential in a locked file with access afforded only to

appropriate staff on a need-to-know basis.

Complaint Process Anyone who believes that a student’s rights have been violated may request an appointment with

the Site Program Director to present their complaint.

Appointments will be given as soon as possible without interfering with or interrupting the usual

schedule of the program. Effort will be made to resolve the complaint as quickly as possible.

Should the complainant not be satisfied with the resolution from the Site Program Director; they

may seek an appointment with Heart of Compassion Partnership’s Executive Director. If the

complaint is not resolved at this level, the complainant may seek an appointment with the

President of Heart of Compassion Partnerships Inc. The decision of the President is final.

199

The Urban Outreach Center

Program Handbook Review Acknowledgement I have read and agree to the policies outlined in Heart of Compassion

Partnerships’ Urban Outreach Center Handbook, specifically the

following code of conduct policies:

1. Dress Code

2. Electronic Devices

3. Safety

Child’s Name: (Print)

________________________________________________

Parent Name: (Print)

_______________________________________________

Parent Signature: ________________________________ Date:

_________

Check Urban Outreach Center Location your Child Attends: __________Sanctuary of Hope - 3516 Winchester Drive, Portsmouth, VA 23707

_________ Forest Cove - 2218 Farmer Lane, Chesapeake, VA 23324

_________ Hunters Point - 4200 Reid Street, Chesapeake, VA 23324

September 6, 2014 10

200

APPENDIX E

SERVE THE CITY PROCEDURAL MANUAL

Serve the City Chesapeake

Planning Manual

201

Table of Contents

Introduction………………………………………………………………………………3

What is Serve the City Chesapeake…………………………………………………...4-5

How Do I Become “Part” of Serve the City Chesapeake…………………………....6-7

How Do I “Operate” a Serve the City Chesapeake Event………………………….…7

Organization and Leadership…………………………………………………...7

Event Development………………………………………………………………9

Event Planning and Preparation…………………………………………….…11

Team Support and Preparation………………………………………………..14

Executing the Plan………………………………………………………………15

APPENDIX 1: Serve the City Points of Contact………………….…………..…..16

APPENDIX 2: Cross the Line…………………………………………….……….17

APPENDIX 3: Broken Window Theory………………………………………….18

APPENDIX 4: Team Preparation…………………………………………………19

SAMPLE FORMS MAY BE FOUND AT

WWW.HEARTOFCOMPASSIONPARTNERSHIPS.COM

202

Serve the City Chesapeake

Introduction

Serve the City Chesapeake offers to churches, civic organizations, and businesses the

opportunity to work together with our City to serve the underprivileged in our

community through service projects, community events, and other activities. The

purpose of this manual is to assist interested groups in planning and organizing a

“Serve the City” event in cooperation with Serve the City Chesapeake. This manual is

NOT a step-by-step procedure, but is intended to be used as a guide based on the

lessons-learned and “best practices” of Serve the City Chesapeake. Serve the City

events are intended to be “neighborhood” driven and therefore do not necessar ily look

nor run the same as each other. To be “neighborhood” driven means that a Serve the

City effort should start by identifying a particular neighborhood or need in the

community, which is then led and organized by a team of leaders who have come

together for this purpose. Serve the City events are meant to be activities that serve

our city, not establish the reputation of one organization or group.

Even though there may be variation in the “look” and execution of Serve the City

events, if the name “Serve the City” is used, we still maintain a certain level of

oversight and central coordination among them. Our experience has shown that we

ultimately accomplish more (and do it more effectively) through a collective effort,

rather than individual and isolated efforts. To that end, Serve the City events are

coordinated and planned through the Serve the City Oversight Committee.

Additionally, the Committee exists to establish common processes and administrative

“helps” to aid with efficiency and continuity year-to-year among the participating

groups and organizations.

Finally, we want to preserve the distinctive philosophy that defines and motivates the

work of Serve the City Chesapeake in the community. For that reason, we ask that

groups or individuals organizing a Serve the City event do so in cooperation with the

processes and decisions overseen by the Oversight Committee and in a manner that

supports the principles and goals of the organization.

We trust this manual will help you plan and organize a successful Serve the City event.

We also hope that it will encourage and promote innovation and diversity – along with

unity of purpose and effort–that will make our combined work greater than our

individual accomplishments. Most of all, we hope you will join us as together, we

“serve our city!”

203

What is “Serve the City?”

Serve the City Chesapeake was established in 2007 through the interest and efforts of local

leaders who wanted to work together to meet needs in a way that would bring about lasting,

transformational change within the community. From the start, it has been a cooperative,

faith-based initiative involving local churches, civic leagues, and the police. Serve the City is

supported by the City of Chesapeake and assisted by many local businesses. The Serve the

City Leadership Team oversees the initiation and coordination of numerous Serve the City

projects each year. The detailed planning and execution of each project is assigned by the

Leadership Team to one of several Serve the City “teams”–consisting of one or more partner

churches working together with community groups in an “adopted” neighborhood. Serve

the City Chesapeake desires to expand the participation and support of local churches,

businesses, and civic organizations (police, civic leagues, schools, etc.…) that share our

vision and philosophy and that want to partner with us.

Our Purpose:

We are a collective effort of the faith-based community, civic organizations, government, and

businesses to serve and meet needs in the community for the purpose of building trusting

relationships, instilling hope, and transforming lives.

Our Philosophy:

Producing healthy communities and transformed lives is our greatest hope. We believe this

to be the collective responsibility of the faith-based community and their partners of good

will. As such our service priority is with the underprivileged, the elderly, and those unable

to help themselves. By adhering to the biblical admonition to “love our neighbors as

ourselves,” we earnestly desire to counter the hopelessness, isolation, and fear that inhibit

trust and change in our communities. Similarly, Serve the City Chesapeake believes that

building healthy relationships within the community and among participating

organizations is essential to promoting greater unity and enduring change.

Consequently, we encourage participating Serve the City groups to develop long-term

commitments with communities of need, as opposed to short programmatic burst. We also

seek to foster ongoing interaction and support (i.e. relationships), between participating

churches and civic groups. As a faith-based organization, Serve the City Chesapeake sees

this philosophy of meeting needs, restoring hope, and building relationships as an integral part of

our commitment to introducing faith in our community and carrying out the transformational

work of the Great Commission.

Three aspects of our mission characterize us:

 First, by its very name, Serve the City Chesapeake’s objective is to reinforce and

contribute to the community development and revitalization efforts of the City of

Chesapeake. In addition, it is the objective of Serve the City to support the police in

their efforts to reinforce the importance of neighborhood policing, and thereby the

reduction of crime.

204

 Second, Serve the City Chesapeake as an organization, is based on the concept of citizen mobilization. Therefore, rather than confining our projects to existing

participants, we desire to provide a means for other organizations to join us in

the transformation of our communities, including, individuals and community

groups who want to get involved with the work we are doing.  Third, Serve the City Chesapeake believes strongly in the importance of

partnerships in the pursuit of our purposes. Serve the City started with the

common vision and coordinated efforts of a handful of local churches, the police

department, and neighborhood civic leagues. We believe partnerships that share

information, can leverage our collective resources which will manifest itself in more

effective results in our communities. The following are examples of how partnerships

can contribute to our collective goals:

 City of Chesapeake: The city identifies distressed communities, through the Quality of Life study, to recommend and help prioritize

neighborhoods for Serve the City. Serve the City in turn helps

identify needs for further or ongoing city intervention and support

within neighborhoods.

 Police: The police help identify struggling neighborhoods where Serve the City involvement can encourage change and help with

crime prevention. Serve the City churches provide volunteers and

facilities to support youth intervention programs (sports leagues,

police science academies).

 Schools: Serve the City churches provide volunteers and facilities to support after-school and summer enrichment programs. Serve the City

projects also provide community service opportunities for students.

Schools provide facilities, community meeting places, and volunteers

for Serve the City events.

 Civic Leagues: Serve the City provides a means of helping Civic Leagues address individual and neighborhood needs. Civic

leagues help Serve the City teams to identify and prioritize

community service opportunities in neighborhoods.

 Neighborhood Services (City of Chesapeake): Serve the City helps identify neighborhood and home repair projects requiring city

intervention and assistance. Neighborhood Services coordinates with

Serve the City to provide “clean-up” services in support of Serve the

City events.

 Businesses: Interested businesses provide materials and/or financial

support for Serve the City projects. Serve the City may “recognize”

supporters on signs, flyers, etc.… 5

205

How do I become “Part” of Serve the City?

Churches

1. Discuss with your church leadership the idea of establishing a long-term commitment to serving within a community.

2. Serve the City Chesapeake events are predominantly based on forming relationships with a neighborhood in need of assistance and contact the

Leadership Team. (Appendix 1)

3. Decide if your church wants to support and partner with Serve the City Chesapeake and work with Serve the City to identify a neighborhood to

“adopt.” This could involve starting a new neighborhood “adoption,” or joining

another “team” of churches already working with a neighborhood.

4. Review your church calendar (approximately 6 months in advance) to check feasibility of participating in the next planned Serve the City area-

wide event (usually June each year).

Businesses

1. Local businesses interested in supporting Serve the City Chesapeake should review

this manual to understand the type of work and opportunities included in a Serve the City

event. Decide what kinds of resources your business might be able to provide.

Examples include:

a. Supplies and materials for neighborhood and home projects

b. Specialized labor/skills provided by your business

c. Financial contributions d. Support services (e.g. water, debris removal, volunteer meals, etc.…)

2. Contact the Serve the City Chesapeake Leadership Team. (See Appendix 1 for

contact information.) A member of the Team will help determine the best way to help. If

your business already has a working relationship with a particular Serve the City event

or project, you may contact the event leader directly to discuss how to become

involved.

3. If materials or other project services/skills are going to be provided, the details (e.g.

exact materials needed, quantities required, when they are needed) will be coordinated

with one of the Serve the City event leaders. Businesses providing material or financial

support should expect that the project leaders will need those items about one mon th

prior to the event. Tax deduction arrangements are available through our umbrella

group, Heart of Compassion Partnerships. (www.heartofcompassionpartnerships.com )

206

Individuals

1. Individuals who hear about Serve the City Chesapeake and want to get involved should be referred to the Serve the City Leadership Team. (See

Appendix 1 for contact information.) Someone from the Team will help them

identify the best way to become involved; probably by working with a church

group running a local event near where they live.

2. Forms for joining Serve the City are found at www.heartofcompassionpartnerships.com: click the Partners tab, then

click the Serve the City tab. Included with the forms is a volunteer

application and a medical/liability release form.

3. Serve the City churches and event leaders are encouraged to invite individuals to get involved with their event. It is particularly important to look for

opportunities and to encourage involvement by members of the neighborhood in

which your group is working. Churches and event leaders should anticipate and

be ready for individual volunteers by having a point of contact on the ir team

and the necessary information and forms available to explain what Serve the

City is, discuss ways to get involved, and then “sign them up” if they are

interested.

HOW DO I “OPERATE” A SERVE THE CITY EVENT?

Organization and Leadership

1. Identify the neighborhood to adopt with the Serve the City leadership team, the police and the

city. Partner with one or two other churches to put together a team of churches and volunteers

interested in meeting the needs of the adopted neighborhood. This should be accomplished by

December (approximately 6 months prior to the event).

2. Establish a leadership team with church leaders and lay people from each of the churches

along with interested members of civic leagues, schools, businesses, and the local

community/neighborhood. Your leadership team should include some members with experience

in repair/project planning or management. Your team may also need “experience” in other areas,

depending upon other activities you may be considering (e.g. neighborhood children’s program,

outreach events, etc.…). Your leadership team should be established and start meeting by

January.

207

3. Early, personal contact with the neighborhood civic league is important. Although not essential,

you should make it your goal to make your Serve the City “event” a vision that is shared and

supported by the neighborhood leadership. If your church is not physically “part” of the

neighborhood or does not have a pre-existing relationship with the neighborhood, it may take time to

develop a relationship with its leaders and an interest on their part in becoming involved with Serve

the City. Nevertheless, make it your goal to have a member of the civic league or neighborhood on

the Serve the City team. Recommend meeting civic league members or attending one of their

meetings 4-5 months prior to the event.

4. Begin to share the vision and opportunity with the congregation. Recommend starting this in

February. Early and repeated communication of “what” Serve the City is and “why” you’re doing it

is essential in helping your congregation understand and get involved. It’s very helpful if you explain

the type of work and opportunities for ministry that will occur during Serve the City. (Although you

may not have fully developed the projects planned for that week, illustrations of what you will

probably be doing will still help.) Active support and promotion by your church leaders is a key to

congregational participation.

Suggestions that may increase participation include:

 Present it as a “local” missions week for the church.  Encourage individuals to take time off or use vacation time, as they would do for other

missions “trips.”

 Encourage families, the youth ministry, men’s ministry and women’s ministry (or other ministry groups) to take this on as a ministry event for their group.

 Provide alternative ways for people to be involved, even if they can’t work during the Serve the City event in June. Examples include: communication/promotion (signs, flyers),

administration (financial records, sign-up’s), prayer, and financial contributions.

 Consider other ways to “set aside” the week for the church volunteers (housing the teens together for the week, serving breakfast or dinner for the team each day, church-wide prayer

meetings prior to the event, etc.…)

5. Begin a volunteer “sign-up” process. The sign-up process should include their anticipated

availability (all week, certain days that week, unknown, etc.…), their skills (carpentry, yard work,

painting, teaching, etc.…), and the areas they would like to work with. Although you’ll probably get

volunteers signing up right until the event actually starts, strongly encourage people to sign up early

so that you can estimate the size of your volunteer team and their skills –which will then help you

plan the types of activities and the number of projects your team is equipped to handle. Start

volunteer sign-up’s in March, with periodic updates and opportunities to sign-up every few weeks.

6. Begin to identify the types of teams and leaders you will need to support your event.

1) Identify volunteers who can serve as project/yard team leaders in March/April. The

majority of the work will be accomplished by “project teams” and “yard teams” that can

move from house to house working on the repair jobs in the neighborhood. Project teams can

be organized based on the skills and experience among your volunteers and the type of jobs

you decide are within your capacity and budget. Yard teams can also be organized to go from

house to house for the week.

208

2) Identify team leaders to support special events. For example, you may want to organize

a children’s outreach program in the neighborhood during the event. The use of visitation

teams in the neighborhood (for prayer, answering questions about Serve the City, identifying

other needs, etc.…) is very effective. You may also choose to hold a community event, such

as a cookout, at the end of the week, which could be organized by a separate team.

3) Other recommended “support teams” are:

 Admin Team (process volunteer applications, neighborhood sign-up’s, finances).

 Logistics/Support Team (used during the event to run errands, obtain needed supplies, provide transportation)

 Donations Team (work with local businesses for materials or financial contributions)

 Food Team (water, snacks, lunch provided for volunteers if desired)

Event Development

1. Survey the neighborhood. Drive through the neighborhood, preferably with someone who lives

there or has some experience in the community. Look for homes in need of assistance, shut-in’s, and

problem areas in the neighborhood (common areas, empty lots, parks, etc…). The police may also be

able to help identify areas or homes of concern (shut- in’s, victims of crime). Recommend doing this

in February or early March.

2. Meet with the Civic League. Arrange to visit one of the Civic League meetings in the area where

you will be working. Share some of the goals and vision of Serve the City. Listen to their concerns

and recommendations and work to get them involved in planning your Serve the City event. They

should be able to provide additional insight into the neighborhood’s needs. Be prepared to adjust

your goals after meeting with the Civic League if need be. Recommend doing this 4~5 months prior

to the event.

3. Promote the Serve the City event in the neighborhood. The Civic League can be very helpful in

doing this, as well as flyers and signs in the neighborhood. (Please the Serve The City logo.)

4. Prepare a rough budget. If this is your first Serve the City “event” you won’t have previous cost

information to use. You can still estimate how much you expect to have in available funds (through

fund-raising, donations, or church operating funds). Use that to guide the types of activities and home

repair work you will undertake. Budget considerations include:

 Yard work is a “low-cost” type of work, with little needed other than borrowed tools and yard equipment.

 Repair work can be very costly if you agree to do “structural” repairs. Even if they seem “small” (e.g. bathroom repairs), they can become quite costly due to job “growth” once

started. Likewise, “replacement” is different than “repair” (e.g. replacing a door vice

adjusting or fixing it) and can lead to higher costs. You can keep your budget lower and more

predictable by limiting the type of work you will do (e.g. exterior paint, window and door

repairs, yard work, etc.….). Bottom line: job scope and budget have to be considered. Thus,

having knowledgeable people is essential to developing an accurate material lists and costs.

209

 Include money for “food” IF you plan on providing snacks, water, or any meals (e.g. lunch) for the volunteers. You can offset this cost by asking people to pay for the cost of

meals/snacks for each day they work.

 Include money for any community outreach events (children’s program, neighborhood cook-outs).

 Another way to raise funds and offset costs is to ask volunteers to “raise support” or make contributions –much like they would need to do for an out-of-area missions trip.

 Plan fund-raising events. These can be great opportunities to build commitment and excitement for the event within the congregation. Recommend planning combined

fellowship and fund-raising events among churches partnering together for the event.

5. Prepare a neighborhood survey and sign-up form to distribute in the neighborhood. See

sample forms at www.heartofcompassionpartnerships.com, click Partners, slick Serve the City. It

should reflect the type of work you are willing to consider and most likely able to accomplish

(based on a rough budget and your expected team size and skills).

6. Plan several visits by teams of people who can explain Serve the City as they walk

through the neighborhood, knock on doors, and drop off flyers and survey/sign-up forms.

Doing this at times when people are home (Saturdays, Sunday afternoons, etc.….) is helpful. Be

sensitive to solicitation restrictions. Recommend starting this in March. The form should have an

advertised sign-up “deadline” (e.g. mid-April, approximately 2 months before the event) to

encourage them to sign up early. It should also have clear instructions for how to turn it in.

Going back a couple of weeks after the initial distribution allows you to follow up and encourage

people to sign up.

7. As the survey/sign-up forms are turned in, if there is “repair” work requested,

communicate that a project planner will be contacting them.

NOTE: Be careful about what you communicate to homeowners as you visit and talk about what

you will be doing during Serve the City. Don’t promise or agree to do work at this point. The

survey is used ONLY to determine what work is needed and eventually which jobs can be done.

Promised work –actual or perceived –that doesn’t get done will erode trust and hurt your

reputation/relationship in the neighborhood. If repair work is being requested, let the person

know when the survey/sign-up form is turned in that a project “planner” will be contacting them

to visit and more thoroughly “assess” the jobs to be done.

8. Review the volunteer application forms turned in so far to determine the types of

experience and skills you have. Compare this information to the initial assessment of potential

projects, based on the neighborhood surveys you have received. Adjust teams as necessary and

begin to organize volunteers into teams (projects, yard, admin, etc.…). Recommend starting this

process in April. Look for “specialty” skills that may provide opportunities to meet unique needs

(e.g. a volunteer who could do in-home haircuts or manicures.)

210

9. Other options for your event include:

 A community celebration in a nearby park or common area is a great way to get to know

the neighborhood better and a positive way to end the week.

 If you have a children’s program (e.g. VBS), carefully plan the location and time of day so that it will be visible and accommodating to family schedules.

EVENT PLANNING AND PREPARATION

1. Contact those homes that have signed up for work to arrange for a project planner to

visit and evaluate the work request. The project planner should be experienced enough to

evaluate the nature and feasibility of the work, including the time required, volunteers needed,

materials needed, and skills needed. Remember the caution about “promised work” on page 10.

Recommend starting this 2 months prior to the event (e.g. mid-April).

NOTE: Additional sign-up’s and work requests will come in all the way up to the event itself.

Promoting a sign-up deadline is important for early planning, but you should expect and try to

accommodate late sign-up’s as long as you can “deliver” whatever you “promise.”

2. Identify a central staging area and information center. This is where the team will

assemble at the start and end of each day. It is also where people from the neighborhood will

come if they have questions and where last minute volunteers will go to “join” the event.

Locations that are centrally located and highly visible like parks, schools, etc.…work well. It

should be a place with adequate parking and a good spot for volunteers to rest if needed. It

should also have access to water and restrooms (public, an accessible church, etc…). DO NOT

plan on using the bathrooms in the homes in which you will be working. If necessary, make

provisions for porta-potties.

NOTE: The use of certain places as your staging/information area may require special

permission or a permit. Therefore, contact the responsible party early to make arrangements.

3. Establish a way to prioritize the jobs requested. The Second Precinct project uses the

phrase, “Safe, Warm, Dry.” The projects accepted must be covered by this definition. The phrase

also serves to prioritize the projects. Recommend using something similar to this.

4. Prepare the final project plans. This usually involves using the assessment of time,

volunteers, and skills needed to complete each of the jobs and then assigning them to various

teams. Be careful to allow enough time for job completion so that you don’t “overbook” your

teams. It’s better to promise less and do more than the other way around. Keep the project/team

leaders involved. They are your best source of identifying what “can” and what “cannot” be done

with the time and people available.

5. Contact homes owners and notify them what projects you will be doing 2 weeks prior. Ideally, the project/team leader should do this. It’s a good opportunity to introduce him/herself,

in case he/she wasn’t the person who visited and assessed the job initially. Use this opportunity

to confirm they are still interested in having the work done, and WILL BE THERE.

NOTE: DO NOT work on any home if the owner/resident is not there.

211

6. Create a materials list based on the project assessments. Ensure specifications are known

for major items (e.g. door replacement). Identify and consolidate general or common supplies

lists to be shared across jobs (e.g. paint, cleaning supplies, caulk, etc.…). Recommend doing this

one month prior (e.g. mid May).

7. Obtain the materials approximately 1~2 weeks prior to the event. Do it early enough to

allow project team leaders to check the supplies list against their planned project. Identify a place

to store and inventory the supplies before the event.

NOTE: Extra “runs” for materials and supplies will be inevitable due to unplanned jobs or job

growth. However, make it your goal to avoid material runs for planned jobs. Excessive errands to

get supplies will waste a lot of time for the teams.

8. Identify the tools that will be needed. Most volunteers can and will bring small tools. Have

the project and yard team leaders identify the types and quantities of the “larger” tools that will

be needed. Recommend starting this process 1 month before the event.

 Consider assigning a “tools czar” to take the lead in identifying what is needed, who can bring them, and how to track them.

 Plan for the “security” of the tools at the end of each day.

 Yard tools (lawn mowers, weed-eaters, rakes, shovels, hand-tools, pressure washer, wheel barrows, etc.…) are usually in short supply and can easily hold up the yard teams.

 Plan on having plenty of the following: gas/gas cans, goggles, weed-eater string, gloves, paint brushes, paint trays, and tarps.

9. Have a plan for organizing and storing the materials and supplies at the central staging

area. Access to a nearby building that can be locked works great. An alternative is to use trailers

that can be loaded at the end of each day and taken to a secure place.

10. Have a truck or trailer available to haul yard clippings/debris, mulch, and trash if your

city is not providing this service.

11. Finalize the volunteer team assignments (about 2 weeks prior). No two Serve the City

events look the same when it comes to these special kinds of ministry opportunities.

Recommendations for some of the more common support teams are as follows:

 The central staging/information center should be manned by one or two people who know the overall project plan and schedule and can handle questions, new job requests,

and changes in the plan.

 Keep at least 2 “runners” on your support team who can run errands, get supplies, etc.…. They should have vehicles that can be used for transporting tools and supplies.

 Keep at least one driver on your support team who can transport people, water and other items (e.g. first aid) around the neighborhood.

 Taking care of your volunteers means having a plan that works and will keep them fed and hydrated.

212

12. Create a visitation team among your volunteers to visit homes during the week. The

visitation teams are great for follow-up, after the work has been done or when special concerns or

needs are identified during the week (e.g. a shut-in who would benefit from a visit). The visitation

should be comprised of people with appropriate gifts for personal ministry. They should focus on

building relationships with the potential of leading into conversations about spiritual things. These

teams should be carefully chosen and possibly go through some separate preparation or training prior

to the week.

13. Create a photography and video team to document the week. NOTE: Use must use caution and sensitivity. You must have the individual’s permission whether

homeowner or volunteer. It is easy to exploit people even if you have good motives.

14. If you have a children’s program, plan and prepare it similar to a VBS program. Regardless

of what kind of activities or content you plan, you’ll need to consider the following:

 Early communication and promotion –at least 1 month prior to the event. Include dates, times, and location. This should be a free event.

 Prepare a way for registering children that absolutely makes it known that you will be teaching Christian material. You’ll want estimates of how many children and what ages.

 Consider door-to-door invitations and let them know it is part of Serve the City.

 Recruit lead “teachers” and assistants based on the interests and experience provided on the volunteer forms.

 Once registration is done, assign groups and teachers based on the numbers and ages of the children signed up.

 Conduct curriculum training and room set up the week before the program. NOTE: 1) Pictures where the faces of the children can be identified requires a signed permission slip

by the parent or guardian and is not encouraged. 2) Curriculum should absolute avoid doctrinal issues

like Baptism and the Lord’s Supper that tend to separate people of faith.

Team Support and Preparation

1. Prayer is the foundation for all that is done in Serve the City. In all of the planning, don’t

neglect to incorporate prayer. Additionally, dedicated prayer meetings and prayer teams are highly

encouraged. Include prayer needs for all those involved in the neighborhood, the churches, the police

department, the schools, etc.….

2. Recommend planning some joint worship services and/or fellowship events with the

partnering churches. This will help develop relationships and cohesion among the team members

from the different churches, while also building unity within the community.

3. Serve the City Chesapeake will make t-shirts available. The t-shirts are a very unifying and

visible symbol for Serve the City. They build camaraderie within the team and communicate who we

are in neighborhoods all across Chesapeake. Plan on starting signups for your team 4~6 weeks prior

to the event. Orders and money will be collected from each church group approximately 4 weeks

prior so that the shirts can be received and distributed in time for the event. The cost varies from year

to year. Volunteers are permitted/encouraged to use their shirts form year to year.

213

4. Make provisions for the following at your support/staging area:

 Tables and chairs for the staging area and information center

 Dumpster/trash cans

 First aid kit

 Shade (small tent if tress unavailable)

 Water, cups, paper towels, etc.…

 Petty cash for errands requiring cash purchases

 A big SIGN to let everyone know who you are!

5. Prepare an information sheet 2 weeks prior to the event. It should contain at least the

following: daily schedule (start time, stop time), where to meet, food/meal plan (if any), things to

bring (water bottle, sun screen, gloves, etc.…).

6. Each team member should fill out a medical release form.

7. Have the project and yard team leaders meet with their assigned volunteers, if possible,

the week before the event. They can show them the projects they will be likely working on and

answer questions.

8. Other team considerations and options include:

 Final meeting for last minute administrative items, questions and prayer the night before starting.

 Daily devotions with the team each morning to start the day.

 An evening or end of the day “debrief” time each day. Some churches have served an optional dinner after the work day for any interested volunteers and used this as a time for

“debriefing” the day. It allowed an efficient way to eat dinner after a long day, and it

provided a great time to share testimonies within the team.

 Teen “missions week” to include staying at host homes for the duration of the week.

Executing the Plan

1. Have the owner/resident fill out a “permission” form before starting work at their home.

2. Volunteers who finish a job or are not needed at their job or project site should return to

the staging/information area. Having a “pool” of available volunteers will be invaluable in

meeting unplanned needs or when a team needs additional workers.

3. Project and yard team leaders should update the person with the “master plan” at the

end of each day. This will help keep track of which jobs are done and in progress and where the

teams will start the following day.

4. Keep track of the volunteer hours worked, funds spent, work & ministry completed. This

will help in future planning and with future grants and donations.

5. Have lots of water available.

6. Have fun serving together. Remember…. “We know their needs. Do we know their

names?”

214

APPENDIX 1: Serve the City Points of Contact

SERVE THE CITY CHESAPEAKE EXECUTIVE COMMITTEE

Dr. John E. Dooley, Heart of Compassion Partnerships

Phone: 757.647.7712 [email protected]

Pastor Jon Hildebrand, Community Church of Chesapeake

Phone: 757.630.3890 Email: [email protected]

Pastor Durant Kreider, Coastlands Community Church

Phone: 757.761.2932 [email protected]

Captain Greg Staylor, Chesapeake City Police

Phone: 757.382.6556 [email protected]

Mel Howell, Heart of Compassion Partnerships

Phone: 757.647.6249 [email protected]

Serve the City website: www.servethecitychesapeake.org

Serve the City Chesapeake’s Umbrella Group:

Heart of Compassion Partnerships website: www.heartofcompassionpartnerships.com

CITY OF CHESAPEAKE

Alan Krasnoff, Mayor

Phone: 757.382.6153

James Baker, City Manager

Phone: 757.382.6602

Colonel Kelvin Wright, Chief of Police

Phone: 757.382.6161

Mary Riley, Neighborhood Services Coordinator

Phone: 757.382.8184 [email protected]

mailto:[email protected]

http://www.servethecitychesapeake.org/

http://www.heartofcompassionpartnerships.com/

mailto:[email protected]

215

APPENDIX 2: Cross the Line

(A Communication Piece used by Serve the City to share who we are.)

There’s a line in every city that separates the rich from the poor, the strong from the

weak, the have’s from the have-not’s. It’s a street, the train tracks, the river, a

sidewalk.

On one side there is safety, on the other there is danger. On one side there is security,

on the other, fear. On one side kids go to college, work pays well, needs are hidden

behind drawn curtains and consumable goods. On the other life is pretty raw.

It’s time to cross the line.

Serve the City mobilizes volunteers to show kindness in practical ways to people in

need. We partner with homeless shelters, refugee centers, orphanages, and other

associations invite volunteers to show kindness through practical help and support.

Serve the City projects are often simple: yard work, painting, games with children,

sports, basic home repairs, music, serving food, tutoring, visiting the elderly, and

cutting hair. We are the connection between the good intentions of people who could

serve and a meaningful opportunity to do so.

And that’s where it starts. We cross the line from where we are. But that’s not where it

stops. The dream of Serve the City is everyone serving. As quickly as possible we

invite those who have been served to join us in serving others.

Serve the City is for everyone. Start from where you are. Cross the line and serv e, but

do so armed with an invitation for those you meet on the other side to join you. It’s

a revolution, a serving revolution. And it’s going to change the world.

We know them by their needs. What if we knew them by name?

Cross the line. Serve the City.

216

APPENDIX 3: Broken Window Theory

(A Criminological Theory developed by James Q. Wilson and George L. Kelling that

measures the effect of vandalism on the social order of urban society.)

At the community level, disorder and crime are usually inextricably linked, in a kind of developmental sequence. Social psychologists and police officers tend to agree that if a window in a building is broken and is left unrepaired, all the rest of the windows will soon be broken. This is as true in nice neighborhoods as in rundown ones. Window breaking does not necessarily occur on a large scale because some areas are inhabited by determined window breakers whereas others are populated by window lovers; rather, one unrepaired broken window is a signal that no one cares, and so breaking more windows costs nothing. (It has always been fun.)

We suggest that "untended" behavior also leads to the breakdown of community controls. A stable neighborhood of families who care for their homes, mind each other's children, and confidently frown on unwanted intruders can change, in a few years or even a few months, to an inhospitable and frightening jungle. A piece of property is abandoned, weeds grow up, a window is smashed. Adults stop scolding rowdy children; the children, emboldened, become more rowdy. Families move out, unattached adults move in. Teenagers gather in front of the corner store. The merchant asks them to move; they refuse. Fights occur. Litter accumulates. People start drinking in front of the grocery store; in time, an inebriate slumps to the sidewalk and is allowed to sleep it off. Pedestrians are approached by panhandlers.

At this point it is not inevitable that serious crime will flourish or violent attacks on strangers will occur. But many residents will think that crime, especially violent crime, is on the rise, and they will modify their behavior accordingly. They will use the streets less often, and when on the streets they will stay apart from their fellow neighbors, moving with averted eyes, silent lips, and hurried steps. "Don't get involved." For some residents, this growing atomization will matter little, because the neighborhood is not their "home" but "the place where they live." Their interests are elsewhere; they are cosmopolitans. But it will matter greatly to other people, whose lives derive meaning and satisfaction from local attachments rather than worldly involvement. For them, the neighborhood will cease to exist except for a few reliable friends whom they arrange to meet.

Such an area is vulnerable to criminal invasion. Though it is not inevitable, it is more likely that here, rather than in places where people are confident they can regulate public behavior by informal controls, drugs will change hands, prostitutes will solicit, and cars will be stripped. The drunks will be robbed by boys who do it as a lark, and the prostitutes' customers will be robbed by men who do it purposefully and perhaps violently.

In summary, a neighborhood begins to improve when the neighborhood is cleaned up and repairs are made to windows, fences, playgrounds, & houses etc.…People begin to care for their properties and the quality of life and safety improve as the care and concern for the neighborhood improve. If the people believe that the police, the city and the churches care, then the partnership between the citizens of a community and the police, the city and the church can accomplish much to improve the quality of life. In the end it is all about building relationships and trust. The churches “earn the right to be heard” by “how well they care.” We all know that the message of Christ can bring reconciliation. Often, the church is waiting for people to come to the church to receive reconciliation rather than going and caring the way Christ has called us to go and care.

https://en.wikipedia.org/wiki/James_Q._Wilson

https://en.wikipedia.org/wiki/George_L._Kelling

217

APPENDIX 4: Team Preparation

Neighborhood Interaction: Things to remember when interacting with

homeowners and members of the neighborhood:

1. Be prepared to explain (even if it’s been done before) who you are and why you’re there.

a. Explain what Serve the City is and who is involved (churches, Civic Leagues, Police Dept., City of Chesapeake)

b. Ask if they have questions

2. Respect them at all times. It’s their home and we’re here to serve them.

3. Respect their Privacy and Property

a. Make sure you have permission to enter their home or yard and to start any work you have planned.

b. Don’t use anything or any part of their house, unless they offer it.

c. If you’re not sure, don’t assume…Ask permission.

4. Earn their trust. Don’t assume it.

a. Be humble and understanding if they are cautious towards you.

b. Don’t force yourself or your recommendations/ideas on them.

c. Communicate with them about what you’ll be doing, progress made, when you’ll finish, etc….

5. Remember…we’re here to help, not hinder

a. Don’t start a job you can’t finish

b. Leave the job site cleaner than you found it.

6. Be flexible and patient

a. They may change their mind about what they want you to do

b. The scope of the job may change after you get started. They may have things going on or changes in their schedule that affect your work

plans.

218

APPENDIX Fa

SERMON OUTLINE

LIVING LIKE A FOLLOWER OF CHRIST

INTRODUCTION: The question for today: What does it mean to live like a follower of Christ?

KEY UNDERSTANDING: To be like Jesus, we must be like the Father.

LIVING THE RIGHTEOUS LIFE—EZEKIEL 18:5-9

1. VV 5-6: Father God calls us to live in ____________________

 The mountain shrines and “the high places in Israel”, were the places of ill-repute that so

many of the kings refused to illuminate from the life of Israel.

2. V 7a-b: Father God calls us to live ______________________

 When I say charity, I’m talking about a big basket that holds a lot of other concepts like

forgiveness, mercy, kindness, compassion and grace. All these involve

________________________________.

 “For God so loved the world.” Father God says, “I want you to love the world the

way___________________________.

 The Scriptural basis of this portion of our text from Ezekiel

Exodus 22:26-27 (ESV) If ever you take your neighbor’s cloak in pledge, you shall return it to

him before the sun goes down, for that is his only covering, and it is his cloak for his body; in

what else shall he sleep? And if he cries to me, I will hear, for I am compassionate.

3. V 8a: Father God Calls us to live ____________________.

 Why does God want us to learn generosity? Answer: So we can______________

 Every time I give:

-_______________________________________

 Money is to be used as a _____________

-Money is to be used, people are _______________

4. V8b: Father God Calls us to live with ___________________.  Integrity means _____________. It comes from the word “integral.”

 Integrity is the opposite of ___________________________

 Integrity is not ______________. It just means to be _____________ in applying your

___________.

5. V8c: Father Calls us to Live with ________________

“Blessed are the peacemakers for they shall be called the children of God.” Matt 5:9 (ESV)

“In everything you do, do to others what you’d have them do to you.” Matt 7:12 (NIV)

219

6. V9a: Father God Call us to __________________________

Don’t become so well-adjusted to your culture that you fit into it without even thinking.

Instead, fix your attention on God. You’ll be changed from the inside out. Romans 12:2 (The

Message)

“Thy Word is a lamb unto my feet, and a light to my path.” Psalm 119:105 (NIV)

7. V9b: Father God Calls us to Live _______________ The righteous shall live by his faith. Habakkuk 2:4 (ESV) Without faith it is impossible to

please God. Hebrews 11:6 (NIV) According to your faith it will be done unto you. Matthew

9:29 (ESV) With God everything is possible. Matthew 19:26 (NLT)

8. V7c: Father God Calls us to ___________________________ "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed and

unconcerned; they did not help the poor and needy.” Ezekiel 16:49

“He who is kind to the poor lends to the LORD, and he will reward him for what he has

done.” Proverbs 19:17

WHO ARE THE POOR IN VIRGINIA?  The Virginia poverty rate has not declined in 30 years.  More Virginians in poverty are ____________________ and more are

_______________________ contradicting a common image of poverty.

THE POOR AND THE TEXT FROM EZEKIEL

 Right before we are told to take care of the poor, we are told not to steal. Paul tells us why:

Ephesians 4:28 “He who has been stealing must steal no longer, but must work…that he may

have something to share with those in need.”

 Ezekiel calls us to Sexual purity: Virginia families headed by women have a ____ chance of

being in poverty, compared to 4% of married families with children. If all Americans finished

high school, worked full time at whatever job they then qualified for, AND married at the same

rate Americans married in 1970, the poverty rate would be cut by _______.

 Ezekiel calls us not to charge interest: (These statistics come from aboutpayday.com)

_____ of borrowers are high school educated or less: _____ of the borrowers are hourly workers.

Of those who borrow $300-$400, it is necessary for ______ to refinance because they can’t pay it

back on time. Regarding the $401-$500 borrower, _______ have to refinance. And here’s why, if

you borrow $500 and pay it back in a month, the finance charge will be ________ and the interest

rate will be _______, totaling a _________ payback.

Summary

Ron Sider states, “God demands that God’s people share God’s special concern for the

poor…the Bible however, goes one shocking step further. God insist that if we do not imitate

God’s concern for the poor, we are not really God’s people—no matter how frequently our

worship or how orthodox our creeds: (Is 1:10-17; & 5:3-7; Jere 22:13-19; Amos 5:21-24; Matt

25:31-46; 1Jn 3:17)”

Serving the poor is not a path of “good works” that gets us into Heaven. Serving the poor rather,

is a path of obedience to God’s directive that leads us in the way of God’s favor. (John Dooley’s

dissertation.)

220

APPENDIX Fb

SERMON

LIVING LIKE A FOLLOWER OF CHRIST

Good Morning! The question I want to try to unpack today is this: What does it mean to live like

a follower of Christ? Now, to think that I can unpack that in one message strains the

reasonableness test. Why-because here, I’m not talking about the fleeting thought that comes

when our conscious causes us to ask, “I wonder if I should have done that? I hope I didn’t hurt

my witness.” What I’m talking here is a full blown analysis of what our everyday life should look

like. I mean, this is the stuff of focused, dedicated prayer over a period of time or on a spiritual

retreat.

So today, what I hope to accomplish is to provide you with are Cliff Notes, so YOU can delve

into what it takes to live a life that says, “I am a follower of Christ.” For each of the points, I

will just be touching on the point to introduce it and then move on to the next. Each of these

points in fact, is worthy of a sermon.

First, To be like Jesus, we must be like the Father. Why? Because Jesus said so. “I and the Father

are one.” Like Father—like Son. “I do nothing except what the Father tells me to do,” Jesus said.

So let’s see what the Father had to say about righteous living. For that, I would like to invite you

to look at a passage of Scripture in a surprising place. Join me please in EZEKIEL 18:5-9. (Ps 15)

1. VV5-6: Father God…1. CALLS US TO LIVE IN SEXUAL PURITY.

The mountain shrines and “the high places in Israel”, that are referred to so often in the Books of

1 and 2 Kings, and 1 and 2 Chronicles, and the prophets were the places of ill-repute that so

many of the kings refused to illuminate from the life of Israel—they were literally the XXX adult

pornography spots where one could watch…and or… take place in the activities that unfolded

there. And because of Israel’s refusal to shut them down, Israel saw its depravity take them

down. I have to believe Ezk had this in mind given his diatribe on the high places in 6:3-6. This

is why to our generation, that is so out of control as we heard this week in the news with stories

about Subway’s—Jared Fogel; AND family values spokesman—Josh Duggard, AND the

Ashley Madison website that promotes adultery—to this generation, I plead from my heart hear

me! God calls us to sexual purity.

2. V7a-b: Father God…2. CALLS US TO LIVE CHARITABLY.

If we want to live like a follower of Christ, we have to be willing to live a counter cultural

lifestyle, or the upside down-right side up life Pastor Marty spoke of last week. Now, when I say

Charity, I’m talking about a big basket that includes, forgiveness, mercy, kindness, compassion

and grace. All these things you see, are wrapped around the idea of showing love to people.

Is this counter culture? We live in a culture that says fight your enemies and love your friends.

Yet Jesus says in Matthew 5 “I'm telling you to love your enemies.” Now, I don't know about

you, but I don’t want to do that. I don’t want to love my enemies. I’m just being honest. I don’t

want to love my enemies. And if I’ve loaned you something, I sure as God made little green

221

apples, want to get it back, or at least seize your collateral, and by the way, I want your collateral

to be worth more than what you want to borrow. But Jesus says if you’re going to call yourself a

follower, you’ve got to do things the way I do them, and act with compassion.

Do you operate with an attitude of charity? When somebody irritates you at work or at school or

in your neighborhood…OR when somebody ticks you off…OR… when you’re out shopping and

you get a clerk who’s a jerk… do they bring out the best in you or the worst in you? Have you

ever been in line and helped the person in front of you checking out because they were short?

Have you have ever been in line and paid for the person behind you? God says show charity.

Give people a little forgiveness. Show them a little grace.

We’re not here to judge the world, Jesus said. It’s time for Christians to stop judging the world

and start loving it. “For God so loved the world.” Father God says I want you to love the world

the way I love you. Yes, we are in a battle of ideas, yes, there is a cultural battle going on over

the values that we believe in. But even the people who disagree with you… they aren’t the

enemy. They’re the mission field. They are people who Jesus died for. He wants them to know

His love as much as He wanted you to know His love.

Now, Ezekiel didn’t pull this godly standard out of the air, there is a very clear basis for it. Father

God is very clear about what He expects regarding our interactions with people. Look at w/ me:

Exodus 22:26-27 (ESV) If ever you take your neighbor’s cloak in pledge, you shall return it to

him before the sun goes down, for that is his only covering, and it is his cloak for his body; in

what else shall he sleep? And if he cries to me, I will hear, for I am compassionate.

3. V8a: Father God…3. CALLS US TO LIVE GENEROUSLY

Why does God want us to learn generosity? Answer: So that we can be like Him. You see, God

is generous. In fact, 4 things: every time I give, it makes me more like Jesus. 2. Every time I

give, my heart grows bigger. 3. Every time I give, I break the grip of materialism in my life.

Why—because materialism is all about getting, getting, getting. So, 4. Every time I give I win a

spiritual victory. See, money is one of the strongest demonic gods we battle. That’s why it’s a

spiritual victory in my life when I give.

So is money the problem? After all, people say “The Bible says money is the root of all evil?” Is

that true? NO. It says, “The love of money is the root of all evil.” That’s why money is to be

used as a tool. In fact, money is to be used, people are to be loved. That’s right—use money,

love people. When you get that reversed you’re in trouble because money becomes an idol in

your life. And when money becomes an idol…you start stepping over people…taking advantage

of them…and ripping them off to get more money. Money is to be used, people are to be loved.

Don't ever reverse that. God says I want you to learn to be generous.

4. V8b: Father God…4. CALLS US TO LIVE WITH INTEGRITY.

What is integrity? Most people when asked will say integrity means being honest. Jesus blew

that idea out of the water with the Sermon on the Mount when He said, you say, do not commit

murder, but I say, get angry with your brother and call him a fool and you have committed

murder. You say, don’t commit adultery, but I say, look at someone lustfully and you’ve

222

committed adultery. So, integrity means a whole lot more than being honest. Integrity means

wholeness. In fact, it comes from the word “integral.” Integrated – integer – one unit in

mathematics. IOWs, integrity is the opposite of compartmentalization.

Therefore, in our daily lives, integrity means you don’t act one way with one group of people

and another way with someone else. For example, if it’s…this is how I act at church, but this is

how I act with my golfing buddies, OR this is how I act at work and this is how I act at home,

then you’re playing the role of a hypocrite. So it’s possible to be honest and still lack integrity. I

might not steal, might even preach about it at work, but still have an affair going on, on the side.

In other words, I’ve compartmentalized my life.

Now, let me be clear. Integrity is not perfection. If you have to be perfect to have integrity

who’s going to have it? Nobody! So to have integrity, you just have to be consistent in applying

your values. In other words, my entire life must flow out of my relationship with Jesus. My

daughter Erin’s Christian friends…did you hear me…her Christian friends, do not understand

her. When they go to see a movie, if the filth starts flying, she gets up and leaves and they don’t

get it. What’s the big deal? You’re an adult. So she tells them, she will just meet them after the

movie for coffee or dinner or whatever the rest of the evening has in store. She doesn’t judge

them, she doesn’t make a scene. They are her friends, so she continues to love them and you

know what? There are some movies they will not go to now if Erin is along. Live with integrity.

5. V8c: Father Calls us…5. TO LIVE WITH CIVILITY

Father God wants us to be fair, and just, and civil with people who disagree with us. Sadly,

civility has become a counter culture value in our society. I don't know if you’ve noticed it or

not, but people are just flat out rude today. Have you noticed that? At the heart of it is our

email/texting culture. People sit in front of their screens and vent in ways they would never

express themselves face to face…emails are really the coward’s way out.

And politics, oh my! I thought the last election cycle was bad. This one actually frightens me.

What’s happening? The greater our diversity becomes…the more divisive people are becoming,

and the media loves this. Talk shows live for people yelling at each other. In fact, I heard

recently a person say, “The quickest way to raise money is get an enemy. You can raise 10x the

money against something as you can for something.” That’s pathetic. Jesus said, I don’t want

you to be a legalistic crank who runs around talking about how everything is awful in the world.

I don’t want you to be criticizing everything.

Matthew 7:12 “In everything you do, do to others what you’d have them do to you.” This is

one of the most famous quotes of Jesus, what is it called? (The Golden Rule.) Do unto others as

you would have them do unto you. A word for that is civility. Civility is just treating other

people the way you’d like to be treated, even if you disagree with them. Even if they’re flat-out,

dead wrong. Even if they’re fighting against you. You treat them the way you would like to be

treated. That’s civility.

6. V9a: Father God…6) CALLS US TO LIVE BY HIS WORD

223

What that means is, you don’t automatically accept the world’s values. You’re not sucked in by

popular culture. Just because it’s mentioned on some talk show or people think it’s hip or cool

does not mean it’s ok. No. You check it out in God’s Word. Paul said through the Holy Spirit

in the book of Romans Don’t become so well-adjusted to your culture that you fit into it

without even thinking. Instead, fix your attention on God. You’ll be changed from the inside

out. The problem is we are bombarded by media, and after a while you kind of let your guard down

and you start letting stuff into your mind that you wouldn’t agree with if you took the time to

filter it through the Scriptures. For instance, have you ever found yourself singing a song with

words that are the exact opposite of your values because it’s got catchy tune: “I wanna get drunk

and sleep around tonight.” I’m a believer, I probably shouldn’t be singing that you know what I

mean. And by the way, what’s so entertaining about watching people sleep around with

somebody else’s spouse. Jesus says you just need to be discerning and filter things through My

Word.

Let’s take a little survey here of intelligence. How many of you believe everything you read in

the newspaper OR hear on the radio or watch on the TV? Then here’s my question, Why do we

spend more time with something we don’t believe than we do believe? Psalm 119:105 says,

“Thy Word is a lamb unto my feet, and a light to my path.” Be discerning…live by God’s

Word.

7. V9b: Father God…7) Calls Us to Live Faithfully

This is the faith factor. Read these verses w/ me pls: Habakkuk 2:4 “The just shall live by

faith.” Hebrews 11:6 “Without faith it is impossible to please God.” Matthew 9:29

“According to your faith it will be done unto you.” So God says when you come to Me and

you believe in Me the possibilities expand in enormous ways! In Matthew 19:26 Jesus says,

“With God everything is possible.” Do you believe what Scripture is saying here? If so, let me

challenge you to ponder in prayer, what this means for your life because our culture is starved for

witnesses of faith.

Mark shields on Friday’s PBS Newshour (Aug 21, 2015) shared the following stunning

statement, “In this age increasing secularism and decreasing church attendance, we received two

stunning statements of faith in the past several weeks. First was the families of the Charleston

shooting who immediately spoke of faith, and the second was President Jimmy Carter at his

extraordinary press conference today where he declared he was a man of faith and how ever

things went he was fine with it. [Jimmy Carter was found to have both brain and liver cancer

today.]

Okay, Father God is calling us to live in sexual purity, to live charitably, to live generously, to

live with integrity, to live with civility, to live according to His Word, to live faithfully,

and…finally, let’s go back to the verse I skipped that drove you beavers wild: V7c.

8. Father God CALLS US TO CARE FOR THE POOR

I find it very interesting that the Holy Spirit put this godly standard, right in the middle of the

bunch. It’s like He intentionally did it so that it could point both ways. And in fact, I believe

there is a Hebrew argumentation technique, where the most important point is found in the

middle…so that both ends of the argument move toward the peak. If that is in fact the case, or

224

even if it’s not, I say this verse is the most important point. Why would I say that—answer: the

fact that God loves the poor.

The poor and it’s derivation like widow, occurs more often in the Bible than salvation. And when

it does occur, it usually comes as a warning to either take care of the poor and the widows, or a

warning not to abuse or take advantage of the poor. There are a number of verses in this regard,

but the one that always causes me to catch my breath is this one: Ezekiel 16:49 "Now this was

the sin of your sister Sodom: She and her daughters were arrogant, overfed and unconcerned;

they did not help the poor and needy.” If that’s not enough, Proverbs says serving the poor and

the Lord are one in the same: Proverbs 19:17 “He who is kind to the poor lends to the LORD,

and he will reward him for what he has done.”

Who are the poor in Virginia? First, the Virginia poverty rate has not declined in 30 years. In

fact, the Brookings institute in 2009, reflecting on the economic collapse of 2008, said, “The

poverty rate will increase rapidly through 2011 and 2012 and will not return to its 2007 level for

more than 10 years.” They hit the bullseye in the center. Again, who are the poor? More

Virginians in poverty are white than non-white and more are working than not working

contradicting a common image of poverty.

Now, let’s turn to our text in Ezekiel again, and let me show you how that Hebrew

argumentation works. In our text for today, right before we are told to take care of the poor, we

are told not to steal. What does that have to do with the poor? Paul would not only say don’t

steal, but would go on to give a reason not to steal: Ephesians 4:28 “He who has been stealing

must steal no longer, but must work…that he may have something to share with those in

need.”

But it’s not just that portion of our text that relates to the poor, it is literally every phrase of our

Ezekiel text. For example, who is most effected by cultural value that says sexual purity is not

that important and that it is not necessary to have the father in the home? As you might have

guessed, it is the poor.

Besides venereal disease, which is now prolific among those in their 20’s, the most prolific

outcome of free sex—or carless sex—(because sometimes sex outside of marriage does not

happen because of misplaced values), is abortion and single parenthood. Now, while I have

statistics coming out my ears, I don’t have time coming out my ears, so let me give you just one

stunning statistic. (By the way, these come from the Poverty in Virginia Report from Virginia’s

2009 Poverty Task Force—a report Mel and I received while serving on the Governor’s Faith

Based Advisory Board.) Virginia families headed by women have a 60% chance of being in

poverty, compared to 4% of married families with children. One more, hang on, if all Americans

finished high school, worked full time at whatever job they then qualified for, AND married at

the same rate Americans married in 1970, the poverty rate would be cut by 70%. Ron Sider, one

of the foremost spokesman on the topic of poverty in the Evangelical world said this, “So many

studies have confirmed the correlation between single parenthood and poverty that scholars now

view as one of the best established findings in all of social scientific research. God calls us to

225

sexual purity—not to our detriment, but to our fullness of life. And that is why efforts such as

Pastor Marty’s Guard Your Heart training are so important.

Now what about the middle of V 7 before we are told to care for the poor where it says restore a

debtor’s pledge, and V 8 right after we’re told to care for the poor, where it says don’t lend your

money at interest. Again, what group is most affected by the violation of the godly standard

involving money lending? Answer: Of course, the poor.

Here I’ll point to just one area of abuse: Payday Loan statistics. These statistics come from

aboutpayday.com, a non-profit trying to get the word out about these predatory loans. 84% of

borrowers are high school educated or less. Therefore, this shouldn’t surprise you: 50% of the

borrowers are hourly workers. (This would be higher except for the fact that Active duty military

are 3x’s more likely to get a loan than civilians.) Of those who borrow $300-$400, it is necessary

for 65% to refinance because they can’t pay it back on time. Regarding the $401-$500 borrower,

70% have to refinance. And here’s why, if you borrow $500 and pay it back in a month

(remember it’s payday), the finance charge will be $700 and the interest rate will be 426%,

totaling a $1,200 payback.

Finally this morning, I’ve asked, “Who are the poor?” Now let me ask, “Why serve the spoor?”

Verse 8 of Ezekiel text calls us to live with integrity and V 9 calls us to live according to God’s

Word. As a result, if every aspect of our lives is to be guided and informed by the Scriptures, we

have to serve the poor. We cannot compartmentalize the poor in our lives, we cannot explain

them away as lazy or undeserving, there is no room in the Scriptures for that attitude. Whether it

is a call to serve, or making a decision on how to vote, it is all one life under God.

Ron Sider gives one more stunning observation, “God demands that God’s people share God’s

special concern for the poor…the Bible however, goes one shocking step further. God insist that

if we do not imitate God’s concern for the poor, we are not really God’s people—no matter how

frequently our worship or how orthodox our creeds: (Is 1:10-17; & 5:3-7; Jere 22:13-19; Amos

5:21-24; Matt 25:31-46; 1Jn 3:17)” So in closing, let me make one thing clear and ask you to

pray about it.

Loved ones, serving the poor is not a path of “good works” that gets us into Heaven. Serving the

poor rather, is a path of obedience to God’s directive that leads us in the way of God’s favor.

May you know the blessing and favor of living your life like a follower of Christ.

226

APPENDIX G

SAMPLE MEMORANDUM OF UNDERSTANDING

CAREER ACCESS NETWORK Memorandum of Understanding (MOU)

Opportunity Inc. of Hampton Roads

And

Heart of Compassion Partnerships, Inc. INTRODUCTION: The Hampton Roads Career Access Network (CAN) locations connect individuals to career related information and services within their communities. Services are provided through a partnership with Opportunity Inc. of Hampton Roads and local community organizations, agencies, public school systems, post secondary educational institutions and municipalities. CANs offer essential career exploration, job search assistance, labor market information, financial literacy education and employer recruitment activities. They enhance the ability of individuals to have access to specialized training in adult and youth workforce development subject matters delivered through a virtual on-demand career portal, scheduled individual assistance, a calendar of available workshops and a robust series of career related events.

This MOU describes the mutual partnership between Opportunity Inc. of Hampton Roads, 500 East Plume Street, Suite 700, Norfolk, VA 23510, on behalf of The Hampton Roads Workforce Development Board, hereinafter referred to as “OppInc.” and Heart of Compassion Partnerships, 816 Kempsville Road, Chesapeake, VA 23320 – 5002. Hereinafter referred to as "Career Access Network" for the purpose of assisting individuals ages 14 and up to receive career related services described above.

PARTNERSHIP DESCRIPTION:

OppInc. agrees to provide The Career Access Network with the following under this MOU:

1. Assigned OppInc. staff support for coordination and to facilitate access to additional community resources. 2. Regular opportunities for training for Career Access Network volunteers. 3. Continuous up to date resources and information, as available and as appropriate. 4. Technical assistance with OppInc. online career resources. 5. Facilitation and assistance with career related workshops and events.

The Career Access Network agrees to provide the following under this MOU:

1. Host a publicly accessible Career Access Network physical site, consisting of a computer with internet access and a trained operator.

2. Public access to the physical site at least four (4) hours each week at the Career Access Network. 3. Publicity for the Career Access Network’s career related services to the local community. 4. An operator to attend at least one (1) required orientation training. 5. A periodic report documenting activities and information related to the Career Access Network.

227

RELATIONSHIP: The Career Access Network understands that its’ relationship to OppInc., and The Hampton Roads Workforce Development Board, is that of an independent entity and agrees to abide by all applicable federal, State and local laws and rules, to include but not be limited to, those ensuring non-religious use of the Career Access Network during operating hours, religious liberty, equal opportunity protection and non-discrimination. DURATION OF AGREEMENT AND MODIFICATION AND TERMINATION PROCESS: This MOU shall become effective upon the date signed and shall remain in force until either modified or terminated by either party in writing.

AUTHORIZED SIGNATURES:

Signature for OppInc.

Authorized Signature for The CAREER ACCESS NETWORK Heart of Compassion Partnerships, Inc.

Shawn Avery President & CEO

Dr. John Dooley Founder and President

DATE: DATE:

228

APPENDIX H

BUILDING NETWORKS OF HOPE: A PLANNING GUIDE

Introduction

 In preparing for a ministry outreach to the poor, like any venture you would endeavor to undertake, it is important to know exactly what you are up against. Therefore, it is

strategically essential to understand that Satan owns our urban areas.

 What is the basis for such a statement?  First is the fact that until Jesus returns, Satan owns the whole earthly realm. In

other words, this is his playground of destruction: 1 John 5:19.

 There are few Christians who understand this fact. They are under the delusion that because of the death and resurrection of Jesus, the defeated

enemy has no sway. The enemy may be defeated, but until Jesus returns,

the Apostle John does not want us to be deceived. This remains his realm

until the final trumpet sounds. (Meditate on the implications of this.)

 The second piece of evidence lies in the condition of our urban areas. Few places

are as wrought with human devastation as the urban areas of the world. This

condition is emblematic of the enemy: John 10:10.

 Sadly, few places offer this picture like our urban areas. They are indeed

place where the enemy actively steals dreams, kills vision, and destroys

hope. (Here: Offer examples from your urban area that fit this

description.)

 You must therefore, lay a foundation of prayer.

I. Prayer

 Do not attempt this ministry outreach, without first establishing a prayer team dedicated

to covering you and all involved with prayer.  Seek Father God for vision: What area of the city am I being asked to reach? What is it

that Father God wants done? (home repair, park clean-up, lawn care, painting, etc.)

 Begin interceding for the city on a daily basis. Ask Father God to break your heart for the

city. (Remember Jesus wept over the city: Luke 19:41)

229

II. Commitment

 Commit in your heart to the area: This is the place by the will of God that I will live out

my days.  Fall in love with the area: Are you willing to be buried in this land?  Commit to know the city – the entire city, every part of the city. When someone talks

about an area of the city, be able to picture it in your mind.

III. Relationship Building

 Why is networking so important? Is it biblical? Study the following passages:

Isaiah 41:6-7 and Matthew 11:29-30 (Principle of yoking)  Do a personal study on the principle of unity: begin with John 17, 1 Corinthians 12:12-

20 & 2 Corinthian 8:1-15  Which areas of the city are in greatest need? Identify the churches and civic leagues in

these areas. Begin to visit the pastors of these churches. Attend civic league meetings to

get a feel for the issues certain neighborhoods are facing.

 Visit area churches in the suburbs and identify those who are willing to work together in

unity with the Body of Christ to reach beyond their immediate neighborhood.  Propose the idea of working together to serve the city at area pastors meetings.  Begin to compile a list those who might be willing to come together to serve the city.

1) Who is already doing the work that needs to be done? (non-profits, churches, etc.) 2) Should I partner with the government? Is it biblical? (Genesis 41:33-40 & 45:4-11.) 3) What governmental agencies might be willing to work with me? (Neighborhood

Services, Police, Sheriff, the Courts.)

4) Are there business people in any of the congregations who might be willing to help? 5) Will the schools be willing to work with me? How can the churches serve the

schools?

230

APPENDIX I

FURTHER READING FOR GROWTH AND UNDERSTANDING

Faith-Based Sources on Compassion Ministry

Bakke, Ray and Sam Roberts. The Expanded Mission of City Center Churches. Chicago, IL:

International Urban Associates, 1998.

———. The Urban Christian: Effective Ministry in Today's Urban World. Downers Grove, IL:

InterVarsity Press, 1997.

Bernard, Daniel. City Impact: How to Unify, Empower, and Mobilize God's people to Transform

their Communities. Grand Rapids, MI: Chosen Books, 2004.

Campolo, Anthony. Revolution and Renewal: How Churches are Savings Our Cities. Louisville,

KY: Westminster John Know Press, 2000.

Carle, Robert D. and Samuel Roberts, eds. Signs of Hope in the City. Valley Forge, PA: Judson

Press, 1997.

Christensen, Michael J. City Streets, City People: A Call for Compassion. Nashville, TN:

Abingdon Press, 1988.

Claerbaut, David. Urban Ministry. Grand Rapids, MI: Zondervan Publishing, 1983.

Claman, Victor N., David E Bulter, and Jessica A Boyatt. Acting on Your Faith: Congregations

Making a Difference. Boston, MA: Insights Inc, 1994.

Conn, Harvie and Manuel Ortiz. Urban Ministry: The Kingdom, the City, and the People of God.

Downers Grove, IL: InterVarsity Press, 2001.

Conn, Harvie M. A Clarified Vision for Urban Mission: Dispelling the Urban Stereotypes. Grand

Rapids, MI: Zondervan Publishing, 1987.

Franklin, Robert M. Crisis in the Village: Restoring Hope in African American Communities.

Minneapolis, MN: Fortress Press, 2007.

Fuder, John. A Heart for the City: Effective Ministries to the Urban Community. Chicago, IL:

Moody Press, 1999.

Gordon, Wayne L. Real Hope in Chicago. Grand Rapids, MI: Zondervan, 1995.

Gornik, Mark R. To Live in Peace: Biblical Faith and the Changing Inner City. Grand Rapids,

MI: Williams B. Eerdmans Publishing Co, 1999.

Green, Clifford, ed. Churches, Cities, and Human Community: Urban Ministry in the Unites

States 1945-1985. Grand Rapids, MI: William B. Eerdmans Publishing Co, 1996.

Greenway, Roger S., ed. Discipling the City: A Comprehensive Approach to Urban Mission.

Grand Rapids, MI: Baker Book House, 1992.

231

———. Discipling the City: Theological Reflections on Urban Mission. Grand Rapids, MI:

Baker Book House, 1979.

Harper, Nile. Urban Churches Vital Signs: Beyond Charity Toward Justice. Grand Rapids, MI:

Baker Books, 2003.

Harris, James H. The Courage to Lead: Leadership in the African American Urban Church.

Lanham, MD: Rowman & Littlefield Publishers, 2002.

Hull, John Royce, Jr. “The spiritual Disciplines as Empowerment for Compassion.” D.Min. diss.,

School of Theology Fuller Theological Seminary, 2000.

Jacobsen, Eric O. Sidewalks in the Kingdom: New Urbanism and the Christian Faith. Grand

Rapids, MI: Baker, 2003.

———. Sidewalks in the Kingdom: New Urbanism and the Christian Faith. Grand Rapids, MI:

Brazos Press, 2003.

Jones, Joseph Edward Sr. “A Collaborative Model for the Church Leading a Faith-Based Public-

Private Partnership to Reduce Health Disparities in Underserved Communities.” D.Min.

diss., United Theological Seminary, 2008.

Keller, Timothy J. Ministries of Mercy: The Call of the Jericho Road. Grand Rapids, MI:

Zondervan, 1989.

Kjeseth, Peter L. "Leveling With His Disciples: 'Blest are you poor,' says Jesus-then and now."

The Lutheran, February 2001, 2001, 12-16.

Kloetzli, Walter. The City Church - Death or Renewal; A Study of Eight Urban Lutheran

Churches. Philadelphia, PA: Muhlenberg Press, 1961.

Neder, N Charles. “Project Partnership: A Strategy for the Church Partnering with Parents.”

D.Min. diss., Fuller Theological Seminary, 2002.

Perkins, John M., ed. Restoring At-Risk Communities: Doing it Together and Doing it Right.

Grand Rapids, MI: Baker Books, 1995.

———. and Jo Kadlecek. Resurrecting Hope. Ventura, CA: Regal Books, 1995.

Rickenbacker, Patricia Jean Marshall. “Church, School, Parents, in Collaboration to Improve

Academic Performance in ‘At Risk’ Populations.” D.Min. diss., United Theological

Seminary, 2001.

Sanford, Agnes. The Healing Gifts of The Spirit. New York, NY: HarperCollins Publishers,

1966.

Schaller, Lyle E. Center City Churches: The New Urban Frontier. Nashville, TN: Abingdon

Press, 1993.

232

Sherman, Amy L. Restorers of Hope: Reaching the Poor in Your Community with Church-based

Ministries That Work. Wheaton, IL: Crossway Books, 1997.

Sider, Ronald J., Living Like Jesus: Eleven Essentials for Growing a Genuine Faith, Grand

Rapids, Baker Books, 1996.

Stafford, Tim. "How Tim Keller Found Manhattan: The pastor of Redeemer Church is becoming

an international figure because he's a local one." Christianity Today, June 2009, 20-26.

Winter, Bruce W. Seek the Welfare of the City: Christians as Benefactors and Citizens. Grand

Rapids, MI: William B. Eerdmans Publishing Co, 1994.

Winter, Gibson. The Suburban Captivity of the Churches: An Analysis of Protestant

Responsibility in the Expanding Metropolitan Area. Garden City, NY: Doubleday, 1961.

Younger, George D. The Church and Urban Power Structures. Philadelphia, PA: Westminster

Press, 1963.

———. The Church and Urban Power Structures. Philadelphia, PA: Westminster Press, 1963.

———. The Church and Urban Renewal. Philadelphia, PA: J. B. Lippincott Company, 1965.

Secular Sources on Community Organizing and the History of Service Delivery

Bellah, Robert et al. Habits of the Heart. Berkeley: University of California Press, 1985.

Boyte, H. C. and N. N. Kari. Building America: The Democratic Promise of Public Work.

Philadelphia, PA: Temple University Press, 1996.

———.C. Everyday Politics: Reconnecting Citizens and Public life. Philadelphia, PA:

University of Pennsylvania Press, 2004.

———.C. "What is Public Work?." 2002. Monograph available from the Center for Democracy

and Citizenship. University of Minnesota, Minneapolis/St. Paul, MN.

www.publicwork.org.

Connell, J.P., A.. Kubish, L. Schorr, and C. Weiss, eds. New Approaches to Evaluating

Community Initiatives: Concepts, Methods, and Contexts. Washington D.C.: Aspen

Institute, 1995.

Obama, Barack. Dreams From My Father. New York, NY: Three Rivers Press, 1995.

Wandersman, A. and P. Florin. Citizen Participation and Community Organization. Handbook

of Community Psychology (pp. 247-272), ed. J. Rappaport and E. Seidman. New York,

NY: Kluwer/Plenum, 2003.