Four Portraits of Poverty

While many of the Jesus stories in the gospels address the poor, few Christian texts provide information about why poverty existed in early Christian communities.  Reading the Revelation of John, the Letter of James, the Acts of the Apostles and the Shepherd of Hermas, Biblical scholar Steve Friesen examines illustrates four unique explanations for the causes of poverty and four distinct responses.  (Friesen, 18)

Importantly, Friesen reminds us that in the early Roman Empire, “most or all of the recipients of a particular text lived near the level of subsistence.” (Friesen, 21)  It is very easy to forget that texts are written in a particular context and to a particular audience.  As I read a text it’s helpful to recognize how my hearing of a text is shaped by my context and experiences, and to reflect on the meaning of the text in the very different context where it was first received.  

(1) In the apocalyptic literature of the Revelation of John, the writer describes a satanic beast who “ conquers the world, defeats the saints, and is worshiped by the whole world.” (Friesen, 22) Friesen suggests the beast is how the writer “portrays the Roman Empire as Satan’s tool, opposed to the God of Israel, and destined for destruction.” (ibid)  The domination and oppression is absolute in that no one is exempt, able to be a bystander.  The system requires participation by everyone, even, or perhaps especially, the exploited. The writer urges people to flee from the Empire’s domination: “Come out of her, my people so that you do not participate in her sins…” (Rev. 18:4)  (Friesen, 23) The suggested response is not only resistance, but anarchy.

(2) The Letter of James moves the emphasis away from the systems of the Empire and emphasizes individual responsibility.  Friesen suggests the writer follows “the prophetic tradition of Israel: one should trust God completely and act accordingly, keeping one’s life pure and taking care of those who suffer.” (Friesen, 24)  The writer contrasts “society’s system of honor and God’s system of honor” calling people to seek God and not the world, and “[advising] the community to share what resources they have….” (Friesen, 25-26)  Here the response is more like nonviolent direct action by refusing to participate in actions that hurt neighbor. 

(3) The Acts of the Apostles neither addresses economic injustice nor does it criticize the Roman Empire.  In fact, in contrast to our other texts, the author of Acts describes the assemblies as people with more resources and existing above subsistence levels. (Friesen, 30-31)  Here the emphasis is on charity; Friesen writes, “the author presents personal gifts and household hospitality (rather than redistribution)” as the way to address the poverty of the neighbor. (Friesen, 28)  

(4) The Shepherd of Hermas presents a fourth and final portrait of poverty.  Suggesting the poor are dependent on the wealthy for survival, “Hermas portrays charity as an individual act that gives material aid to the poor and help the rich survive the final judgment.” (Friesen, 34)  It ignores the causes of poverty and credits wealth to the blessing of God. (Friesen, 35)

The four portraits contradict one another, lending credence to Scroggs’ argument that the Bible is better understood as a foundational document for Christianity than as an authoritative one.   They also spotlight the ambiguity and complexity that are present in religion.  (Friesen, 36)  What is hopeful about this examination is that we find the freedom to live into the questions and work toward understanding.

Friesen, “Injustice or God’s Will” (p. 17 - 36) in Holman, Susan, ed. Wealth and Poverty in Early Church and Society.     Grand Rapids: Baker Academic, 2008.

What Does the Bible Say?

New Testament professor Robin Scroggs argues that identifying the Bible as an authoritative source – one that is decisive about modern social issues – creates obstacles to genuine dialogue.  Instead he suggests that we dismiss the language of “biblical authority” and replace it with an understanding of the Bible as a foundational document for Christianity.  He is careful to affirm that the New Testament is “absolutely indispensable in learning what it means to be Christian.” (Scroggs, 25)  For its critics, the question of authority creates a focus on textual variances, historic inaccuracies, and the conflicting theological positions of the different biblical writers.  Scroggs suggests that an understanding of the Bible as a foundational document would create freedom to move the focus to how the Bible guides us in the ambiguity of life.

While I agree the debate on scriptural authority contributes to a lot of division and strife, I am uncomfortable with Scroggs’ suggestion in the abstract.  I am concerned about what could be lost in translation and hold in tension an interest in defending scriptural integrity without falling into biblical fundamentalism.  However, the reticence vanishes when I take up the question in the context of studying Christian responses to poverty; there, Scroggs’ arguments resonate.  

Scroggs, Robin. 1995. "The Bible as Foundational Document." Interpretation 49, no. 1: 17-30. ATLA Religion Database with ATLASerials, EBSCOhost (accessed September 17, 2011).

More than a few cans

This fall at Luther Seminary I am engaging in a guided reading and research project that focuses on ancient and contemporary Christian responses to hunger and poverty.  The project is modeled on a course that was offered at Lutheran Theological Seminary at Gettysburg by David Creech, Ph.D. who is now the Director for Hunger Education with the ELCA World Hunger Program; David tweets @hungerbites and blogs at Hunger Rumblings.  Throughout the semester I’ll be blogging about my reading, my experiences with advocacy organizations and policymakers and my questions.  I will also be developing strategies for engaging congregations in a response to these issues.

Why focus on hunger and poverty?

Volunteering for Meals on Wheels, in a shelter for homeless, at a food bank and at food pantries has helped me understand that poverty, hunger and homelessness are not just headlines.  The faces of people affected by these problems are the faces of my neighbors.  It confounds me that 58 children go to bed homeless every night in my county; that 1 in 4 children in our county schools may miss a meal every day because they are in households that cannot feed them; that children go hungry on school vacations because the school nutrition programs shut down.  And this is what happens in a first-world country with adequate infrastructure, education and economic activity.  

Where to begin?

I’m beginning by reading the 2011 Hunger Report, the 21^st Annual Report on the State of World Hunger which was written and produced by Bread for the World Institute. 

The first myth to bust is that addressing the hunger crisis is simply a matter of providing “enough.” The services that are provided by food banks, food pantries and direct client services are all important, but they will not end hunger.  David Beckmann writes in Exodus from Hunger: We Are Called to Change the Politics of Hunger that “Charitable programs are important to hungry people, but it is impossible to food-bank our way to the end of hunger.”(Beckmann, 11) 

What are the questions we need to ask?

Hearing “It takes more than meals to feed the world.” from ELCA World Hunger, I quickly realize how little I understand about the complexities of the hunger crisis.  The factors that contribute to the global hunger crisis are varied and interwoven:

gender disparity: “Women suffer twice the rate of malnutrition of men.  Nor are children spared: girls are twice as likely to die from malnutrition as boys.” (“Hunger Report”, 13) When an emphasis is placed on improving maternal health and on small householders, the health of the whole family unit improves.

economics: global food prices are impacted by petroleum prices, commodity trading, restrictions on imports and exports (“Hunger Report”, 17-18)

environment: global food security is affected by increases in biofuel production because grains and oils seeds are diverted into production; climate change has created the need for drought-tolerant seeds and seeds that can tolerate high-saline environments but agricultural research that would develop new seeds is chronically underfunded; where does agricultural research end and genetic engineering begin? (“Hunger Report”, 22-23)

partnerships: what misperceptions do westerners have about African countries and their leaders and governments.  “The stereotype of a giant vacuum of leadership in the developing world doesn’t fit with reality.” (“Hunger Report”, 23)

While these are the factors driving the global hunger crisis, it is not difficult to recognize how the same factors are perpetuating hunger here in the United States, too.  And although I have a measure of pessimism about the political process in Washington, D.C., I don’t think their folly absolves me from learning and taking action.

So far as it depends on you

“If it is possible, so far as it depends on you, live peaceably with all.”  (Romans 12:18, NRSV)

These straightforward words from Paul to the Romans have been rattling around in my head ever since I read them during worship on Sunday.  In a world where the headlines scream about middle school bullying, high school gangs and armed violence in an endless list of countries throughout the world, including western first-world cities like London, I don’t think that just putting one step in front of the other and staying clear of trouble is adequate.  Living peaceably begins with each one of us living differently. 

So far as it depends on you.

Or me.  Defy the temptation to look out for ourselves first, disprove the cynics who promote ruthless competition and refuse to apply a Darwinian idea of survival of the fittest to our human relationships.  Learn to create communities with accountability and rapport. Learn to trust one another.  Leave preconceptions and labels at the door and discover who “those people” are.  Pretty quickly we’ll discover they are not “those people” at all.

Martin Luther’s words from the Small Catechism help answer, “How?”  Luther encourages us to “come to the defense” of our neighbors, and “interpret everything they do in the best possible light.”  (Eighth Commandment in the Small Catechism, Book of Concord)  How many times do I approach a new situation or relationship with a critical (e.g., negative, not discerning) eye? Am I really listening? How would that interaction change if I change my role, my posture, my stance? How would our dialog change if I remembered that the person I disagree with is just as passionate, educated, thinking as my peers or allies?

So far as it depends on you. 

A beloved and now-retired colleague taught his students about being a ripplemaker.  Our actions connect us to one another; we impact the people around us and we do have responsibility for whether that will be a positive or negative impact.  Thinking about him, I also recalled the quote “no man is an island” which I could not have attributed with any accuracy but I looked it up and learned that it originated in a poem by John Donne, (1572-1631):

"All mankind is of one author, and is one volume; when one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated...As therefore the bell that rings to a sermon, calls not upon the preacher only, but upon the congregation to come: so this bell calls us all: but how much more me, who am brought so near the door by this sickness....No man is an island, entire of itself...any man's death diminishes me, because I am involved in mankind; and therefore never send to know for whom the bell tolls; it tolls for thee."

Living peaceably requires some intentionality and the recognition that you and I are living in this world together and we are connected, even when culture promotes individualism and even anonymity.  Living peaceably depends on you. And me.

Twitter Potluck #genchurch

Tonight, a group of faith-filled folks joined in conversation, just like we were having a potluck dinner in the fellowship hall.  Moderated by @KGDebus, this discussion was about how we can foster truly multi-generational faith communities and the hashtag was #genchurch.

Our conversation focused on 4 generations defined by @KGDebus as:

• Millennials: aged 7-28, our community-minded, selfless, hopeful and interactive young adults;
• Generation X: aged 29-50, perceptive, pragmatic, self-reliant, up-and-coming leaders
  (With an identity with more depth than "the MTV Generation", I don't mind being labeled Gen X!);
• Boomers: aged 51-68, principled, resolute, creative, visionary leaders and new retirees;
• Silents: aged 69-85, our adaptive, flexible, caring, open-minded elders. 

Sharing how we define God, what our experiences in church and leadership are, why we participate in church and faith communities, the hour flew by.  I am grateful for the voices of the Millenials and Boomers that mixed with many of us Xers, and to see where we shared and differed on points-of-view, between generations and within generations.

I'm not sure why I was surprised by the give-and-take, rhythm or cadence of the conversation.  About a month ago, another group of interested, talkative and faithful folks began a Tuesday night (9 pm EDT) tweetchat #chsocm where we talk about social media and churches, covering blogs, Facebook, friending, personal vs. institutional profiles, branding, tagging, etc.  If you're interested, you can see last night's transcript on the chat's blog and plan to join us.

These two tweetchats illustrate the intersection of communication, community and faith that is happening today. Face-to face, in real life interactions aren't replaceable, but these interactions and these communities are authentic and important, and I'm grateful for the chance to meet and talk with folks who I wouldn't find in my corner of the world.

Child Brides

Often news stories blur together but this weekend, I read an article about child brides from National Geographic. It was shared on Facebook by The Girl Effect an organization working to break the cycle of poverty in developing countries by focusing on providing education and opportunities to girls and getting them to adolescence whole and healthy. Read the article and watch the video and read why it haunts me.

This video by Stephanie Sinclair and the article by Cynthia Gorney are all connected through a documentary project at the Pulitzer Center on Crisis Reporting: Too Young to Wed: The Secret World of Child Brides.

Why this story haunts me I cannot imagine either of my two daughters marrying, even though they are years older than the girls in this story.  However, that isn't what makes this story so startling. What keeps rattling around in my thoughts and haunts me about this story is what I have in common with at least some of the parents of these children. Pay attention to the conversation that takes place between an activist and a father in the article and to the words of the girl in the video who "escaped" child marriage and instead was introduced into child prostitution.  These child marriages, which are conducted illegally and covertly, are, at least some of the time, preemptive. At least some of the families believe that giving their daughters to marriages at the age of five, seven, or even eleven is a way to protect their daughters against rape and other violence. Is there anything I would not do to protect my daughters from violence?

While it doesn't make child marriages any less disturbing, Sinclair and Gorney's work makes me ask harder questions before firing off an indignant email or letter.  How do families survive, how do children find safety and security, and what are the obstacles that people face?  If legislating no child marriage has failed, what are the possible solutions?  I don't have easy answers but I think looking at each other as daughters, sisters and parents is a start.

The Girl Effect documents the extraordinary odds that face girls and explain how difficult it is for girls to stay in school and reach adolescence.  The National Geographic article introduced readers to a half-dozen organizations who are working on this issue.

There's a beautiful shot in the video when the narrator says: "Childhood is not for cooking and cleaning and having babies. It is for education and having friends and having fun."  I'm not sure what the next steps are, but I hope more of us can live into a future where children the world over can  spend their childhoods being children.

Where am I now

    Just as we begin each educational leadership class by looking at our knowledge competencies, we conclude each class by reassessing our skills, knowledge and attitudes, measuring what we have learned and how our classroom experience has informed our understanding of education.  Early on in Media and Technology in Parish Education I identified two goals that were still growing edges for me.  The first one is supporting intergenerational learning, and the second one is supporting theological and biblical reflection in a variety of contexts, and with a variety of people involved.
    Often when we talk about intergenerational learning, we talk about forging relationships between older adults and youth, but I am in the middle and personally, I am much more comfortable reaching out to older adults than children, teenagers and even college-age young adults.  However, technology and media create openings for conversations in ways that might not happen otherwise across multiple generations.   Three of us in my family shared this video with each other – my retired Navy officer father, my eleven year old flute-playing daughter and me.

    Similarly, my almost sixteen year old daughter commented recently on the way that we watch people grow up through the photographs they share on Facebook.  I have classmates who have posted scanned photographs from our high school years and for my daughter, cameras have always been digital so pictures from kindergarten through high school are easily shared online.  Comfortable with using social media and technology to tell our families' stories, now we are beginning to discover how we can use them to tell our faith stories as well. 
    Blogging our theological and biblical reflections for this class has let me invest time in Blogger, adding elements to my blog like a cloud of the tags, labels or subjects in my posts and a blog roll or listing of the blogs I subscribe to in Google Reader.  The reader itself has a search engine to find blogs based on keywords so I can search for a title or a topic and add it quickly.  And for a twist, in Blogger, when I list my favorite musicians, I can click on a name and find other bloggers who share an interest in that musician. (So look out for more bluegrass theologians.)
    These tools and resources have connected me with other people who are blogging particularly about faith, leadership, education and social media.  But just making the connections isn’t the same as having conversations.  For conversations, I will always hope to find and make opportunities to sit down across a table with other people in a concrete, physical space, but as a distributed learner, I am also very comfortable with asynchronous conversations. 
    Using Hootsuite I can read feeds from Facebook and Linked In, and even RSS feeds from blogs, but I primarily use it to follow conversations on Twitter where I tweet @christinaauch.  In Hootsuite, I set up streams or feeds – lists of Tweets by other people - in Twitter using hashtags.  Hashtags are words preceded with a pound or number sign (#).  Right now I have my main Twitter feed where I can read anything posted by someone I am following, but I also have a half-dozen or more streams that I read that are based on the hashtags or subjects:

#chsocm (people interested in how churches are using/can use social media; tweetchat begins July 11)
#isedchat (independent school education chat)
#edsocialmedia (education and social media)
#finalsite (a web communications conference in June near Hartford, CT)
#gather2011 (Bread for the World’s conference in June in Washington, D.C.)
#WGF11 (the Greenbelt-esque Wild Goose Festival held in June in NC)
#NN11 (Netroots Nation 2011 conference in June in the Twin Cities)

Here I see tweets from many more voices, anyone who uses the hashtag in fact. For tweetchats we are actually engaging in synchronous chats, at a given time and date, but you can also stumble onto them and go back to them if you can’t be online at the proposed time. 
    It is in these conversations that I hear a number of voices, including Lutheran, Episcopal, United Church of Christ and Unitarian Universalist, and other Protestant voices, and now the Pope as well.  Different nonprofits and denominational offices and ministries (Bread for the World, Vibrant Faith Ministries and David Creech at ELCA World Hunger, for example) are on Twitter, too.  Tweets are conversation starters, and the conversation grows as comments are retweeted or people reply to earlier tweets. 
    For people who don’t think real conversations happen in 140 characters or less, in the past few days, I have had a conversation about how to talk to our children about Jesus, our gathered community and worshiping together without answering “Why do we go to have to go church?” with “Because that’s what we do on Sunday.” and connected with someone who has written his thesis on themes similar to Clay Shirky’s. Earlier this year, I spoke to David Creech about a course he had taught on Christian responses to poverty and hunger.
    These are real conversations happening without the benefit of a landline phone, knowing someone’s full name or having a peer introduction. They are respectful, engaged and thoughtful conversations about God, wealth and poverty, justice, faith, fear and pain as well as places where joys and sorrows are shared. The participants often are more diverse in racial, ethnic and cultural backgrounds than I would find at a roadside diner or coffee shop in my corner of the world, and probably in my congregation, although I’m less convinced that we are any more successful at bridging class divides.  Nor do I think our digital spaces should replace our physical spaces and face-to-face conversations, but they afford unique opportunities that complement and even enrich those conversations.