John Perkins has been saying lately that "we have over-evangelized the world too lightly." He is remarking on the contrast between the reported religiosity of the U. S. in comparison with the lack of fruit in the form of compassion, justice, and reconciliation. He is pointing out that the so-called evangelistic fervor of modern churches has asked less and less of the convert. A mere momentary statement of desire to know God becomes enough to be deemed "saved" or "Christian." He challenges evangelical and evangelistic churches to review the Great Commission, which says to go and make disciples through teaching and training in the ways of Jesus. What we have is Christian Lite, Church Lite, Jesus Lite.

A professor from another institution took me aside after my workshop at the Christian Community Development Association on Thursday. The workshop title was "On-the-Ground Theology: Seminaries Learning from Faithful Practices," and I was reporting on some parts of my research on exemplary churches and church-related organizations. This professor wanted to talk more about what I had said about how these churches understand the term "gospel." He said that he and another professor from his institution had discussed this same topic after hearing some speakers earlier in the program. If they were to accept what they were hearing at CCDA, and if they were to hope to teach it at their school, they would have to spend some time redefining "gospel" among their constituencies. He was right. Christian Community Development is not merely a set of techniques and programs. It's a theological renewal movement.

I have found myself over a number of years experimenting with ways to articulate this very issue. Gospel has been watered down so much in the U. S. churches that it often has little resemblance to the ways that it was used in stories told about Jesus and in his recorded sayings. It's almost a homeopathic gospel--like a solution so diluted that no more molecules of the active ingredient remain. Often, it seems the gospel comes down to following a four-step syllogism and repeating a prayer composed by someone else. That is considered by many the essence of bearing good news. The assumed result is an invisible transaction in a hidden place within a person.

The CCDA movement has been committed to sharing the whole gospel for the whole person and the whole community. They resist the temptation to boil down and dilute the gospel. They look to the word when it is spoken by Jesus (Luke 4:16-21), and find it to be inseparably linked with liberation of the poor and oppressed. John Perkins talks about how God finds us at our point of deepest need and brings good news to us. Those needs can take many forms, including physical needs, economic issues, and longings for justice. They also recognize that the redemptive work of Christ includes the establishment of loving community according to the pattern of God's intention for creation. Community itself is good news. That was Jesus' way of describing how people would know which group were his followers--because of the love they have for one another (John 13:34-35).

Why would we have settled for anything less than the full richness of the whole gospel? The beauty of the good news is far greater than many of us have ever heard in church. It's time we swear off Gospel Lite.

Today I am taking a second look at the concept of relocation, a primary missiological principle from the work of John Perkins and the Christian Community Development Association. I am asking two students to respond to this mission practice by reflecting on two books they have read. The first, With Justice For All, by John Perkins, addresses the principle of relocation after about twenty years of ministry in Mendenhall and Jackson, MS. The second, To Live in Peace, by Mark R. Gornik, also addresses the principle after fifteen years of ministry in Baltimore, MD. Gornik, having been influenced by Perkins, began his ministry four years after the Perkins book was published. So between them, they represent about forty years of experience and discussion on the idea of relocation.

They are different people with very different backgrounds, including the region of the country, the historical economics and demographics of their locations, their skin colors, their opportunities and accomplishments in formal education, and much more. In both cases, they have moved into neighborhoods where they were outsiders and become part of organizing and community building for change.

What are the barriers to relocation? What difference does it make that Gornik is white, moving into a mostly black neighborhood? What difference does it make that the Perkins family was middle class, moving into a poor neighborhood? Finally, why do these ministry practitioners believe that relocation is so important?

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.

I Have Heard of Your Faithfulness and Your Love, part 2
(This sermon was delivered at Mt. Level Missionary Baptist Church on August 20, 2006)

(continued from a previous post on Thursday, August, 24)

The Holy Spirit and faithful churches. I had heard of John and Vera Mae Perkins and Voice of Calvary Ministries. I had heard of Habitat for Humanity and the Christian Community Health Association. I had heard of Allen Temple Baptist Church in Oakland, California, St. Paul Community Baptist Church in Brooklyn, New York, West Angeles Church of God in Christ in Los Angeles, California, Lawndale Community Church in Chicago, Illinois, and Windsor Village United Methodist Church in Houston, Texas. I had heard of the simple way community in Philadelphia, Pennsylvania, and the Open Door Community in Atlanta, Georgia. In each case what I had heard of was their faithfulness to the Lord Jesus and their love for all the saints. And I wanted to learn from them and try to use my training to understand how the Holy Spirit was irrupting in all these places to remind the church in the United States of who it is we are following and what it is God is calling us to do and be.

Paul talks about this kind of irruption of the Holy Spirit in verse 17, saying that he prays that God will give the Ephesian churches “a spirit of wisdom and revelation” as they come to know this powerful Triune God. What had God been up to in the metropolitan area of Ephesus at the time that Paul wrote the letter? God’s own Spirit had been revealing to these churches the very heart and mind of God, the wisdom that transforms Christians and churches to become more Godlike, more Christlike, more Spirit-filled and Spirit-led. How can we know God unless God’s Spirit reveals God to us?

Thanks be to God, that we are not left alone to make our own way and try to find out what life is all about. I don’t mean we aren’t required to work at it and study to show ourselves approved, learning through our work and prayer. But all that effort would be fruitless in the face of a holy and almighty God if God did not first come to us. So Paul is praying that their faithfulness will result in an ever-deepening tutorial by the Holy Spirit.

Seeing with enlightened eyes of the heart, not just the eyes of scientific observation. What would result from that ongoing growth in wisdom, that ongoing revelation of God’s care for the world? Verse 18 says that it will be an enlightening of the eyes of their hearts. They will see not just with the scientific observer’s eyes trying to gather information, but also with enlightened eyes of the heart. Still, they will need to see with those scientific eyes, too, so they will not be deceived by the lies of the principalities and powers.

Most every time the powers make an attack on the rest of us, they make a public relations announcement to explain why what they are doing is really good for us. The world’s largest corporation announced this week that they would put a cap on salaries, in fulfillment of an internal memo earlier this year that predicted that their workers were going to start costing them more money for salaries and benefits now that many workers are staying with their jobs for longer periods, earning raises and increased benefits. But the company announced it by saying that they were doing this to help their workers advance to higher-level jobs. They said salary caps would be an incentive to apply for higher levels of supervisory or management positions.

Now you and I may be gullible sometimes, but we are not stupid. So the longer we spend thinking about this rationale, the more it does not make sense. No wonder the workers are not happy about it. The company has lots and lots of workers at the lower levels. Then there are far fewer jobs at the higher levels. It’s like a pyramid. So the workers see that they will either have to settle for fixed wages eventually or be the one out of five or one out of ten or one out of 100 that gets promoted to a higher level job. The other four, or nine, or ninety-nine, will be stuck. If they want higher wages, they’ll have to find a job somewhere else. And that makes the company happy, because they would much rather hire new low-wage employees to replace the ones who are making better wages and earning better benefits.

So we need to see with the eyes of the scientific observer, to uncover the lies of the powers and see what is being done to the people God loves. That last part of it is also why the scientific observer’s eyes are not enough. We also have to see with the eyes of our hearts enlightened by the heart of God who loves all creation.

You and I have driven through or walked by neighborhoods where houses are run down and mostly boarded up. Most of the time people see those neighborhoods as blights, as wastelands, as places where unknown and dangerous things might be going on. If any of you have been in North Philadelphia, in Kensington Heights, for instance, you would have seen an extreme version of that kind of neighborhood. North and South Lawndale in Chicago also has been that kind of neighborhood. Wayne Gordon, the pastor of Lawndale Community Church in Chicago, says that at two times in the history of those neighborhoods, their population reached half a million. But by the 1970s, Lawndale had declined from 500,000 to 100,000 residents. That means there were a lot of boarded up businesses and houses and apartment buildings and churches.

If you haven’t seen that sort of place, maybe you can imagine it. I saw it this year in Lawndale, in the Austin neighborhood of Chicago, in Camden, New Jersey, and in Brooklyn, New York. In North Philadelphia there are boarded up, dilapidated, crumbling houses for block after block, mile after mile. Some places have vast stretches of bulldozed lots with a scattering of run-down houses still inhabited by the poor. Other blocks seem completely deserted.
Sister Margaret McKenna saw North Philadelphia with a different set of eyes. She saw run down houses which were the last resort of desperate people. She saw boarded up houses where crack addicts hid and practiced their deadly rituals of self-destruction. So she convinced her Medical Missionary Sisters to buy a small house on a corner for under $10,000 in the late 1980s, and she began to make friends with the addicts. She met a Black Baptist pastor who was working with recovering addicts and joined forces with him to create a plan to help recovering addicts pool their resources to live in community.

The people in this recovery community participate in Bible study, in community service, in life skills training, in sharing their economic resources and housing, in job training, in support groups, in training about alternatives to violence, and they live together as a close-knit neighborhood ought to live. The public lie about North Philadelphia is that it is a lost cause, needs to be bulldozed, is full of criminals, and ought to be redeveloped by speculators who think they can buy it cheap and sell it for a huge profit to professionals. But seeing the truth behind the lies let Sister Margaret and her partners see that the abandoned places and the abandoned people are God’s places and God’s people. She saw Jesus in the homeless addicts, and helped them have a place to stay. The community is called New Jerusalem Laura, a collection of houses and neighbors devoted to seeking and following God. We have to see with enlightened eyes of the heart, and then we have to be faithful.

Not being blinded by eyes of fear. We also can’t just see with the eyes of fear. Fear will blind us to the truth. Fear is the absence of hope, the absence of faith, and the barrier to faithfulness. We live in a time when politicians and business leaders and managers or supervisors are constantly playing on our fears. We have orange alerts and heightened security measures. We can’t trust people with a water bottle or a tube of toothpaste. We hear that pink slips are coming. Advertisements aimed to shake us up tell we need a security system on our cars and our houses. We have to change our passwords on our ATM cards so that people in a far away country will not empty our bank accounts. We have to delete unexpected emails to make sure someone we can’t see or don’t know is not taking over our home or work computers. Fear shuts us up. It makes us stand back. It closes us in.

But Paul says to let the Spirit open the eyes of your heart, transforming them through the wisdom of knowing God. A young preacher who grew up in the Ninth Ward of New Orleans ended up in Brooklyn, New York, and in a pastorate that other ministers told him would be a career-ending job. He pressed on because he felt the call of God, and didn’t let the fear of a ruined career drive his decisions. As he got to know his parishioners, he found that many had left or were not attending because they were afraid to be out in their own neighborhood to go to church. They were afraid to wait for the bus. They were afraid to walk into city parks. They were afraid to drive down city streets. There was no police protection. The neighborhood was under the control of drug dealers and organized crime. They were seeing their world through the eyes of fear, and they had good reason to do so.

Rather than just hand it over to the powers of neglect and harm, Johnny Ray Youngblood and his congregation began to plan for recovering their neighborhood. They confronted drug dealers and criminals. They bought property and got the drug houses and prostitution houses out of their neighborhood. They joined with other churches in an organization like Durham CAN and confronted city hall about police protection, city services, and affordable housing. And before long, the fog of fear was lifting in the sphere of influence of St. Paul Community Baptist Church. They saw through the eyes of the heart, led by the Spirit, and they responded with faithfulness to the Lord Jesus Christ. We need to see through the eyes of the heart and not the eyes of fear. We need to see through eyes enlightened by the Spirit of God, and we need to respond with faithfulness.

I could tell similar stories about Dr. J. Alfred Smith, Sr., and the Allen Temple Baptist Church in Oakland, or about the Circle Rock Church in Chicago, or about the Windsor Village United Methodist Church in Houston. I heard of their faithfulness. They have been made wise by the Spirit who revealed to them the heart of God.

Getting beyond eyes of selfishness. There is another way of seeing that will keep us from doing what God wants us to do. We live in a culture dedicated to looking through the eyes of selfishness. With these eyes, we see people’s problems and say to ourselves, “That’s not my problem.” The world of marketing tempts these eyes by saying, “When was the last time you did something for just you?” Or they say, “You deserve a break today,” even though they said the same thing on that commercial yesterday.

We get so wrapped up in what someone said that hurt our feelings that we sit and mope and don’t even think about what we could be doing for someone with real problems. It reminds me of a poster I saw many years ago that said, “A refugee would love to have your problems.” Don’t you think people in Southern Lebanon might like to have your problems? Wouldn’t people in Darfur love to have your problems? Wouldn’t people sleeping on Durham’s streets tonight love to have my problems?

In San Francisco, California, I visited Grace Fellowship Community Church and the ministry partner they founded, Grace Urban Ministries. They are a Presbyterian congregation in the urban core of San Francisco. Founded in 1983 out of a mother church in Chinatown, they first began to minister in a suburban part of San Francisco. Their church included many Chinese Americans as well as some European Americans, ministering in one of the most culturally and ethnically diverse cities in the United States. Of course, Chinese Americans could be justified in pulling back from European Americans because of the history of mistreatment of Chinese workers in the U. S. But rather than self-centered eyes, they were looking through enlightened eyes of the heart and willing to seek reconciliation.

This church could have done like so many other churches in this country do. It could have settled into suburban life and waited to relocate if the community changed. But a decade after their founding, instead of moving away from the poor, Grace Fellowship Community Church relocated into the midst of the city where the needs of the poor were at their door.
Even after moving to a poorer neighborhood, they could have hired a few people to do the work and just showed up for preaching. We don’t know anyone who just shows up for preaching, now, do we? But instead they made a strong covenant of accountability to be involved in weekly Bible study, worship, and ministry. When Grace Fellowship has a churchwide retreat to pray and plan and cast a vision, over 90% of their members attend. They have as many at weekday Bible study as they have on Sunday for worship. Seeing with enlightened eyes of the heart, not with self-centered eyes, lets them demonstrate faithfulness as a real people of God with love for all the saints. We need to see with those kinds of eyes, and be faithful.

Hope and power when churches are faithful. Paul says in the next verse that enlightened eyes will see hope. It’s so easy for us to come to church and shout and get a charge, or even to quietly meditate in worship and gain strength, but then we leave to face the world with resignation that nothing is ever going to be different. We can cry out that we believe in God, but then say there is no point in trying to change the system.

Well I’m here today to say that our faith in God must be matched by our faithfulness in God. I have seen in this past year the amazing results of faithfulness. Prisoners are leaving their past of trouble and failure to become community leaders. Addicts are making themselves accountable to others and leaving behind their addictions. Doctors are turning down the big salaries they could have to serve at moderate wages in church-based community clinics. Blacks and whites and Latinos and Asians are putting aside their differences to worship together, to minister together, to recognize one another’s beauty and blessedness in the eyes of God. Faithfulness to the Lord Jesus Christ changes things. Seeing those changes is the seedbed of our hope.

Paul goes on in verse 19 to point out that we who are faithful can find out about the “immeasurable greatness” of God’s power. That power raised Jesus from the dead and seated him on the throne as Lord of heaven and earth. That power helped a few farming preachers and laypeople in Americus, Georgia, come up with a plan to use Christian moral practices to bring an end to poverty housing. That power led a church in Dallas to respond so quickly and effectively to Hurricane Katrina that the city of Dallas came to that Baptist church for guidance on how to set up their Katrina relief program. That power helped a rag-tag group of everyday folks in North Philadelphia to confront city government and the powers of the official church, even to the point of going to jail. They won a victory to keep housing for thirty homeless families. And that power of God led the judge to release them from jail because a young man explained to him that they were standing up for the homeless because Jesus was himself a homeless man.

And Paul says that the power of God has given Jesus authority above every rule and authority and power and dominion, above every name in this age and the age to come. Yes, in the age to come, and yes, in this age. God’s power is greater than the U. S. President and Congress, greater than city hall or the county commission. God’s power is greater than big oil companies and multinational textile firms. God’s power is greater than Google and Microsoft and AOL. God’s power is greater than MTV and BET and Disney and Time-Warner. God’s power is greater than crack or methamphetamines or white lightning. God’s power is greater than the pornography industry, the banking industry, or the fashion industry.

All of those pretenders for power are under Christ’s feet. Ephesians says all this is put under Christ’s feet, making him the head over all things. He is the top of the heap, the one where the buck stops, the Supreme Leader.

Yet we have to be careful about carrying on about Jesus’ being the boss, because we read in the Gospels how he leads. He’s not like earthly, worldly leaders. He leads with love. He leads with service. He leads with faithfulness. That is the kind of supervisor I want. That is the one I want making decisions that will affect my life.

And Paul says there is a reason Christ has been made the head of all things. It was not just to have a title. It was not to throw his weight around and show everyone he is in charge. Verse 22 says he was put over all things “for the church.” God’s power over all other powers is for the church. We can’t be just sitting around saying, “God, go fix it up for me.” God has given us this power. Are our eyes enlightened? Can we see what God wants us to do? Do we have wisdom taught by the Holy Spirit? If so, then faithfulness is what we must show. Faithfulness to the Lord Jesus Christ and love toward all the saints—that is what Paul had heard about. And now he is saying keep on that path, knowing that God’s almighty power has been given through Christ for the church.

If that is not clear enough, the final verse brings it home. The church is the body of Christ. We are Christ in the world. Our faithfulness must show Christ to the world. Our love must be Christ’s love for the world. Our view of the people must be Christ’s view of the people. Our care for the addict, the homeless, the heartbroken, the oppressed, the poor, must be Christ’s care for them, as he told us when he said the Spirit of the Lord is upon me and has anointed me to preach good news to the poor, to proclaim release to the captives, recovery of sight to the blind, to let the oppressed go free, to proclaim the Jubilee year of the Lord. We are Christ’s body. Not just a thinking mind, but a working body. We can’t settle for hearing some preaching and then taking that for all we are supposed to do. We have to be the body of Christ moving in the world, shaking things up, caring for people, making changes. It can be done because all power is in him. Paul says the church, the body of Christ, has the fullness of him who fills all in all. We are the bearers, the carriers, the hands and feet and mouths and strong backs of what Jesus is doing. Do we know it? Do we believe it? Are we going to be faithful to it?

Amen.