Open Hearts Mean Open Hands, Part 2

This is the text of a sermon continued from the previous post.

Deuteronomy 15:1-11
Acts 4:31-35

But this is not the kind of economic system intended for the world that God loves. Deuteronomy 15 has a different idea of how to deal with hard times. The Bible teaches us another way of thinking about borrowing and lending. God has a bailout plan called the Sabbath year and the Jubilee. There is a time for bailing out people who have bad debts, but it is not just for the benefit of insurance companies, banks and brokerage firms. No, it is especially for making sure that people who fall on hard times don’t have to stay there forever. Verse 1 says, “Every seventh year you shall grant a remission of debts.” You shall grant a remission of debts. You must not let debts pile up year after year, decade after decade, generation after generation, until a large mass of people and their descendents can never escape them. When things get out of hand, there has to be a collective setting things back aright.

The deeper purpose of this economic practice is stated in verse 4, which says, “There will be no one in need among you.” There will be no one in need among you. It is not a prediction that needs and difficulties will not arise. It’s not saying that God will magically put money in your bank account whenever you want it. It is a statement about maintaining a society of care for one another. If Israel would follow these economic practices, they could keep from creating a class of perpetual poverty, of permanent debtors, of unending wage slavery.

Verses 7 through 11 expand on the way that Israel could be a people who have no need among them. They must not be “hardhearted or tightfisted” toward their neighbors. Instead, they should open their hands with generosity, not grudgingly thinking about the year of remission and not getting paid back. Verse 11 recognizes that misfortunes, mistakes, bad decisions, poor judgment, health setbacks, loss of a loved one and provider, business closings, weather disasters, and many other reasons may push some people into poverty. It says, “There will never cease to be some in need on the earth.” Hard times may come. Poverty may break out. Then Deuteronomy follows this observation with a command about how to live every day: “Open your hand to your poor and needy neighbor.” Open your hand. Don’t close it up. Don’t harden your heart. Don’t become cold and indifferent. Open your hand. Open it. Open it, and keep it open.

Maybe some of you recognized that Jesus quoted from this passage when some people were complaining about the cost of a jar of ointment which a woman had used to anoint his feet. They claimed it was a waste of money. They postured that such extravagance should instead be directed toward helping the poor.

You probably also have heard people use Jesus’ words to teach the opposite of what Deuteronomy is saying. We have to realize that sometimes elements of our culture which do not conform to the gospel have become so powerful in shaping our thinking that we do not read the Bible very well. The heritage of white supremacist interpretations of the Bible led many who called themselves Christians to believe that God wants people of certain skin color to rule over people of another skin color. In a similar fashion, people often quote Jesus’ words from John 12, “The poor are always with you” to give a reason why it is useless to help the poor. They act like Jesus is saying that we can’t really do anything to solve poverty, so we should just quit trying.

But that is the opposite of what Jesus was saying. He was quoting from Deuteronomy 15:11 in order to remind the people in the room that acting upset about this woman’s gift to Jesus was hypocritical when they were tightfisted toward the poor every day. These were the same kind of people who declared their possessions Corban, or devoted to God, so that their poor aging parents would not be able to make a claim on their wealth. They were the ones who tithed their mint and cumin but ignored the weightier matters of the law concerning justice and mercy. So when they hear Jesus quoting Deuteronomy 15:11, they knew the rest of the verse condemned them for not opening their hands to the poor and needy who came their way.

An economic system which exploits and uses the average worker so that a wealthy elite can become richer and richer has turned away from the ways of God. Economic systems are not strictly rational and unhindered free markets. Economic systems do not operate independently of power, and lots of money translates into lots of power. If a society is to be beneficent, just, and prosperous, it must be organized in ways to see that all of its members can have a share in the good, a share of justice and a share of prosperity. But far too often, people and institutions with great wealth use their power to benefit only themselves and to the detriment of the poor and the worker.

There are many forms that economic inequity and injustice can take. Many examples of inequity in the economy are addressed in the Bible. One which was often addressed is called usury. U-S-U-R-Y, usury. Usury describes the practice of charging inordinate interest on loans. The Bible generally looks down on the practice of charging interest, but it does not seem to ban it absolutely. However, it is very clear in saying that charging interest on people who are in economic distress is wrong. By biblical standards, usury is one of the worst forms of sin, often listed along with lying, bribery, dishonoring parents, robbery, adultery, rape, and murder.

But nowadays we live in a different economic system, and charging interest has become a standard way of doing business. We don’t like high interest rates, but we are used to seeing them. We accept it as the way business works. Of course, it is the way that people who have plenty of money can use their money’s power to gain even more money. I accept and agree that there are reasonable ways of loaning with interest which do not go against the biblical view of economic justice, but there are also many common practices which blatantly offend God’s justice.

Part of the problem is that we have been trained to think in a modern way that is different from the Bible’s teaching. We don’t usually think of interest as potentially falling into the same category with rape and murder. Most of us keep trying to get more credit so we can borrow more and get more stuff. Certainly all of us need to learn how to be careful and responsible in the way that we borrow money and go into debt. Many of our bad choices have put us in the mess we are in. But let’s not be turned away from the heart of this problem. The issue at hand is usury. While there are appropriate ways to borrow and loan money with interest, there are also many inappropriate, wrong, even downright evil ways of doing so, called usury.

We all need to learn a little history to understand the present. Until the late 1970s, there was a federal usury law in the U. S. which set a limit on interest rates that banks could charge. That law was repealed during a time of high inflation when the economy was in turmoil. While it may have helped get business through one set of problems, it gave rise to a whole new set of problems. Those problems have been steeping and stewing for thirty years. Those of us who have been trying to make a living since that time have seen how interest rates have gotten higher and higher, payday loans have taken a foothold with astronomical rates, and banks have offered credit with teaser rates only to jack interest rates up again and again with little or no warning.

Consumer credit has become such a growth industry because the banks are taking a subscription on our future income. Just like you subscribe to a magazine and it keeps coming for a year or several years, they are subscribing to a piece of your paycheck. They adjust their lending practices to try to make sure that you keep having to pay them for years and years, even if you didn’t borrow very much. Low monthly payments mean plenty of interest is paid and very little of the principal. Their business plan is to keep your monthly payments coming indefinitely, almost infinitely. I know what I’m talking about, because Visa has had a long-time subscription to my paycheck. But an economy based on predatory practices is not sustainable. The overextended, high-risk, no tomorrow credit economy has reached the limits of its irrationality and recklessness. A reckoning has come.

Continued into final section in next post . . .

Lott Carey Youth

This calm and clear morning on campus I found young people and their leaders gathering in small groups, walking from one location to another. The 55th Annual Lott Carey Youth Seminar is in mid-stride. The theme is "Empowering Youth to Impact the World." Along with mission opportunities, good preaching, recreation and fun, and devotionals, the seminar this year has allied with the ONE Campaign, the Genocide Intervention Network, and the NAACP to help young people understand the relationship between their following Jesus and their care for the people of the world.

Although the Lott Carey Foreign Mission Convention is one of the smaller Baptist conventions, it's link to Shaw and our common history is very important. Named for Lott Carey, the first African American missionary to Africa, specifically to Liberia, this convention works to engage its member churches in a global vision of the gospel. Lott Carey was a former slave from theWilliamsburg area in Virginia.

Under the leadership of Rev. Dr. David Emmanuel Goatley, this convention has expanded its work and enlarged the opportunities for ministers and laypeople to engage in mission work. Moreover, this highly intelligent and devoted leader has played an important role among Baptists of all regions and ethnicity as the President of the North American Baptist Fellowship.

As I looked at the young people and their leaders on campus today, I was encouraged to hold fast to what I have never stopped believing: there is yet much work for Shaw University to do, and there are many partners and allies who are committed to making that happen. I know that is true of the faculty with whom I have conversations. Along with the Lott Carey and leaders and youth, we can see a better future for the poor in our neighborhoods, for African peoples, for war-torn lands in need of peace, for U. S. communities in need of reconciliation, for people everywhere who have not had access to education, and for Shaw University as a part of pursuing those tasks.

Clean Energy Jobs

Van Jones has risen to leadership in the dual struggle for a cleaner environment and an end to poverty. The founder of the Ella Baker Center for Human Rights, Jones engaged in the struggle to improve the lives of young blacks in the Bay Area. Over time, he gained a new recognition of the relationship of race, poverty, and the environment, leading him to found another organization called Green for All. An excellent article, "Greening the Ghetto," tells about his ideas, his life, and the influence he is now having on public policy.

What November 4 Means: Poverty Isn't Just Going to Disappear

The language of the President-Elect's campaign made note of our mutual responsibilities toward one another. He called for changing how we think and feel about the poor, along with changes that can come through legislation and budgets. Neither of those kinds of changes happens overnight. It does not happen easily. It does not sweep across entire populations without time and effort.

Even if most of Barack Obama's supporters in the election agree with his statements about the poor, at most that is just a portion of 52% of the voting population. That is not to say that many who voted against him may not also share his views about communal responsibility for the poor. Rev. Alan Clapsaddle points out how far the people of Orlando have to go in caring for their most impoverished saints.

Moreover, we must hope and work to see that issues of poverty, homelessness, access to health care, and jobs do not get pushed aside by the crises of banks and wars and stock markets. They are clearly related, but it would be possible to solve the banks' problems, stop a war, and get the stock market stabilized without ever getting around to the least of these. Sojourners announced today an event scheduled for April: The Mobilization to End Poverty. This could be an important organizing opportunity to start change. It will not solve everything. I saw a quotation from Marian Wright Edelman today that is a good reminder:

Justice is not cheap. Justice is not quick. It is not ever finally achieved.

Bailout 4: How to Use $700 Billion

$700 billion dollars for what? All of a sudden, George Bush thinks there is another $700 billion dollars available to spend. This is the guy whose advisers told him the Iraq war would finance itself, or at most cost about $50 billion. The bill for that debacle is fast approaching $600 billion after five years. What's another $700 billion going down into an abyss?

Of course, these same people say there is no money to fully fund No Child Left Behind, closer to $20 billion per year. There is no money to provide health care for the uninsured (not even for uninsured children through SCHIP), which $700 billion would cover for six or seven years. There is no money to support the Millenium Development Goals which the World Bank says could be funded with $40 to $60 billion per year spread among all the contributors. For Christians familiar with the Micah Challenge, this last example is a part of the shared agenda of churches in many nations.

A few comments from this week's discussions at the United Nations General Assembly seem appropriate here ("No Bailout for the World's Poorest").

Father Miguel d'Escoto Brockman of Nicaragua, the newly-elected president of the General Assembly, warned that the current financial crisis will have "very serious consequences" that will impede the significant progress, "if indeed any progress is made", towards the targets established by the MDGs, "which are themselves insufficient".

"It is always the poor who pay the price for the unbridled greed and irresponsibility of the powerful," he said, taking a passing shot at the staggering 700-billion-dollar bailout proposed by the administration of President George W. Bush to save the high-stakes investment banks of New York from bankruptcy and collapse.

Norwegian Prime Minister Jens Stoltenberg told delegates that "money doesn't seem to be a problem, when the problem is money".

"Let us look for a moment at what is happening on Wall Street and in financial markets around the world. There, unsound investment threatens the homes and jobs of the middle class," he added.

There is something fundamentally wrong, he argued, "when money seems to be abundant, but funds for investment in people seem so short in supply".

Jamaican Prime Minister Bruce Golding told the General Assembly that the crisis currently rocking the world's financial markets reflects the inadequacy of the regulatory structures that are essential to the effective functioning of any market.

But it is more than that. It represents the failure on the part of the international financial system to facilitate the flow of resources into areas where they can produce real wealth -- not paper wealth, he added.

Building relationships across community lines is the surest foundation for social change that lasts and serves the common good. This past Sunday, the results of several years of relationship building began to bear fruit publicly in Durham, NC. Durham CAN (communities, associations, and neighborhoods), a community organizing group, gathered for a Delegates Assembly on the campus of Duke University. Holding the meeting at Duke was a major symbol of the relationship building that has been going on.

One of the priorities of Durham CAN for four or five years has been improving the economic conditions of all Durham citizens. One strategy for doing that has been promoting a "livable wage" policy with major Durham employers. Sometimes it is called a "living wage." It is an effort to make a more realistic assessment of the basic costs of a household, revised from the widely used "poverty line" figures which do not accord with current costs of housing, fuel, transportation, communications, education, etc. Over several years of work, Durham City Government (original ordinance preceded CAN involvement and amendment with CAN involvement), Durham County Government (policy in minutes of June 14, 2004 meeting, pages 12-14), and the Durham Public Schools all adopted the livable wage proposals put forth by Durham CAN and negotiated through the relationships built with leaders in those organizations and the community.

Students, professors, employees, and administrators at Duke University have been discussing issues relating to wages, job security, and health care for some time now. Some of the students and professors have for even longer been part of member organizations that make up Durham CAN. Duke University was also aware of these changes, and on their own set a "Duke wage" as a floor for Duke employees, much higher than the minimum wage and very close to the "livable wage" adopted by the city, county, and schools. At the same time, Duke students, professors, and employees began to organize more formally into a group called Duke Organizing. For about a year, Duke Organizing has been a member organization of Durham CAN, and together we have been engaged in conversations with Duke University administrators about employee wages and benefits. As anyone might imagine, the conversations and relationship building have not always been smooth, and the local paper highlighted some of the conflictual history. People on all sides have at times taken positions that did not immediately lead to agreement. But the persistence in building the relationships has been the key to getting results.

On Sunday, Duke University Vice President for Campus Services Kemel Dawkins, announced that the Duke wage and health benefits would immediately be a stipulation for all food service contractors who do business with Duke. It is a major step to help another 140 employees in low-wage jobs. It is also a major precedent which should continue to affect other employees at Duke. Finally, it is a major challenge to other employers in the Durham area to consider the way they compensate employees if they want to be able to retain them. In the long overview of the process, Durham CAN has led at many stages of the process, but we have also been blessed to be working with institutions and leaders who have shared our convictions of making Durham a better place for all its people. Together, we can see even greater things happen for Durham's workers, communities, businesses, and public institutions.

Another relationship building process also led to a public announcement at the assembly. The number of uninsured workers in Durham is rising, as it is all over the country. The County, the hospitals, the doctors, the clinics, the social services--everyone is working to do what they can to see that people have access to medical care. Yet there are many gaps. For instance, access to primary care is much more available than access to specialty care. To address this crisis, Durham CAN and a critical mass of major players: The Durham-Orange Medical Society (doctors), the Department of Social Services (records and referrals), the Lincoln Health Center (free and low-cost clinics), Durham County (health care funder), Duke (major charity care provider), and major insurance providers, have agreed to participate in Project Access. It should make available specialty care for thousands of patients a year who might otherwise let themselves get so sick that they end up in the emergency room getting crisis care, or even worse. It is an effort to fill gaps that could only happen if people start making relationships for the purpose of serving the public good.

The first principle of Christian Community Development is Relocation. There is some talk among leaders in the CCDA about renaming it "incarnational ministry." The original term, coined by John Perkins, is the scandalous claim that our calling is not irrelevant to our street address, to our geographical location. The latter term gives more traditional theological language to the principle, but lacks its specificity.

As a principle of incarnational ministry, relocation insists that a calling to serve people is a calling to live among them. The Gospel of John says that the Word Made Flesh dwelt ("tabernacled," pitched a tent) among us. I like to say it this way: the Word became flesh and moved in next door. Jesus came to all the world, but he did so in one place, among one people. Lacking his own home, perhaps we should say that the Word became flesh and slept on a pallette in our spare room.

Why is relocation important? It is not merely an answer to WWJD. It is also built on sociological observation. It has to do with race and class analysis. It has to do with our social psychology. We tend to act on things that directly affect us. If there is a pothole in the street near your driveway, you are the one who is most likely to raise some noise to try to get it fixed. If there are dozens of potholes in another neighborhood where you do not live and where you never drive, it is very unlikely that you will even be aware of them. You are almost guaranteed not to become an activist over those potholes. Our residence affects what problems drive us to act.

This sort of analysis provides a lens through which to observe the mission habits of churches. A church full of middle-class people in a middle-class neighborhood may have some pangs of conscience about the plight of the poor. A predominately white congregation may be troubled by the situation of black people in their city. In both cases, a church may organize for missions by planning a clean-up day at a low-income housing project. They may hold a joint worship with a church "in the hood" and provide some financial support to the congregation. They may bring food boxes into the remote poor neighborhood at Thanksgiving, using a list of families received from a social service agency. All of these actions show a response to real needs which can be traced to an understanding of the love of God poured out to all people.

The structural and systemic issues which perpetuate racial division, poverty, and the nexus of race and class, are complex and difficult to face. Part of the problem is geographical. If I live in a middle-classs neighborhood, I don't have to deal with the kinds of problems that affect the lives of the poor. If I have to face a drug problem in my neighborhood, it is likely as a parent or spouse trying to help someone overcome an addiction. In the poor neighborhood, they have to deal with an underground drug economy which sometimes entails violent forms of competition. They may deal with addictions, often of parents who cannot hold a job because their addictions have spun in a downward spiral of personal, familial, and economic degradation. They do not have access to expensive recovery programs. Others are trying to pick up the pieces of what to do about the children or their criminal activity to support their habits. All the while, the middle-class drug abusers are perpetuating the drug economy when they buy their drugs in the poor neighborhood. The residents of that neighborhood keep having to deal with their children's temptations to become drug dealers, the only people they see who have money.

Drugs may be a problem in both neighborhoods, but they do not affect both neighborhoods in the same way. In the middle class neighborhood, I am likely to see the problems of drugs very differently, and if I get active about it, I am very unlikely to address the systemic and structural issues. I probably want to jail the drug dealers and keep my kids from associating with kids in the poor neighborhoods. I want to keep my distance from a problem in another neighborhood.

If I am a pastor of a church but I don't live in the neighborhood where the church's building stands and where the church meetings occur, then I am mostly a visitor to the neighborhood. I may spend many hours in the building, working in an office, having meetings with others who drive to the church from across town to attend meetings, and strategizing about the church's work. At key times of the week, I lead and participate in large gatherings for worship, study, and fellowship, and after two or three hours I lock up and go home. If I think about the neighborhood, it may be focused on how the adjoining properties could become part of a larger church plant, or about how the look of the neighborhood buildings and people might make people nervous about attending the church.

If I am listening to the call of Jesus, my priority for ministry is to proclaim good news to the poor. If I look at the life of Jesus, then I see him ministering among the poor and outcast. I see him taking sides with the poor in public disputes with the Pharisees, Sadducees, and Herodians. I see him ministering to the marginalized, the sick, widows, the blind, the lame, lepers, and others whose life circumstances push them into poverty. If I am going to follow Jesus, I ought to be following him into ministry in this direction.

Perkins has argued that if I live where my church and ministry are, I have a more complete understanding of how that ministry should unfold. The problems and needs of that neighborhood become my problems and needs. If there is a crime problem, it is my crime problem, motivating me to work with the neighbors on finding solutions. If there is a police problem, it is my police problem. If there is a racial profiling problem, my friends and I are affected by the racial profiling. If there are problems finding jobs, my neighbors are the ones looking for the jobs. If there is a problem with transporatation, youth activities, schools, health care, distance to grocery stores or pharmacies, or anything else, it becomes my problem. Latin American theologians called this sharing the life of the poor. The poor's problems should become my problem.

This principle of Relocation has been the most controversial and most difficult of John Perkins's teachings. I have often heard him asked about it, and he does not want to back down on its importance. On the other hand, I have heard him talk to people who have asked about what relocation means for them and give varied advice about the specific ways they might live this principle.

The New Monasticism movement has discussed this principle in a couple of ways: relocation to the abandoned places of empire, and the importance of geographical proximity for community. The priority of serving among those who are abandoned and thrown away by the systems and structures of society is an inescapable calling for those who seek a gospel-based discipleship. The calling to community is greatly undermined by our scattered church memberships who commute to see each other for an hour a week. Reading blogs is no substitute for flesh and blood communication.

There are eight principles of the Christian Community Development Association. I will continue to post on these principles as a way to work through some of my musings about the relationship of this movement to the theological winds which have turned the windmill of my research and writing.