POVERTY & What one pastoral couple did to address the problem.

by The Highbury Centre, Islington, London, 8/13/19.

In 19th century London, the gap between the very richest and the poorest of the poor seemed unbridgeable. Aristocratic families flitted between their country estates and their town houses, enjoying the very best that society had to offer, while the newly wealthy middle classes flocked to the West End’s department stores to fill their houses with the latest must-have artefacts. In stark contrast to this conspicuous consumption, poor and working-class people lived crowded together in the most abject poverty, with no sanitation, in crumbling and dangerous housing.

Poor children were fortunate to live until their fifth birthday. Cholera, typhus, dysentery, smallpox and TB were all killers. Their parents fared no better, often dying from over-work or disease.

In 1865, a married couple, William and Catherine Booth, both ardent Methodists, felt called to take the good news out on the streets. They offered practical support to those who needed it most, “soup, soap and salvation.” By 1878, they were known as the Salvation Army and became a familiar sight in the poorest districts of London.

By 1893, the year of the foundation of the Foreign Missions Club in Highbury New Park, the Salvation Army had expanded hugely, taking the news of God’s love out on the streets to thousands. Extreme poverty and its related issues, addiction, hunger, malnutrition, desperation and crime was rife in the capital, leading William Booth to deliver passionate speeches to his growing ranks about the need for help. “While women weep, as they do now, I’ll fight; while little children go hungry, as they do now, I’ll fight; while men go to prison, in and out, in and out, as they do now, I’ll fight; while there is a drunkard left, while there is a poor lost girl upon the streets, while there remains one dark soul without the light of God, I’ll fight – I’ll fight to the very end!”

The work of the Salvation Army, started over 150 years ago, still goes on worldwide. William and Catherine Booth are buried at Abney Park in Stoke Newington, just over 1.5 miles from The Highbury Centre. Their legacy of love, practical care and salvation for all lives on in our century, where sadly want and poverty are still very much a part of our society.

At The Highbury Centre, our heart has always been to offer Christian accommodation, rest and relaxation to missionaries, workers for the Lord and anyone in need of a comfortable bed for the night. A great deal of things have changed since we first opened our doors in 1893, but much remains the same. We are proud to offer good value, welcoming and accessible accommodation in the heart of North London.

If reading this has interested you, you can find out more about the work of the Salvation Army by clicking on this link: www.salvationarmy.org.uk/

Find out more about the Highbury Centre, an affordable guest house in London, at https://www.thehighburycentre.org

URBAN OUTREACH & An Enthusiast.life means following Wesley into burgeoning urban areas with 3 things: good works, Good News & groups that foster goodness.

by Bob Whitesel D.Min. Ph.D., February 6 2019.

Recent forecasts predict these 10 cities’ urban communities will grow exponentially in the next 15 years. John Wesley witnessed similar exponential growth in urban England at the beginning of the Industrial Revolution. He sought to help the displaced people of these communities have a faith community of their own. And, he sensed that such church planting began with meeting physical needs without asking anything in return. Simply by providing medical clinics, financial assistance, recovery programs, etc. he sought to demonstrate the Good News. As a result, people of faith could share how faith in Christ motivates and strengthens one to be sacrificial and charitable.

Read more in the book http://www.Enthusiast.life about Wesley’s radical approach to meeting needs as an introduction to an even better Good News. More information at http://www.enthusiast.life.

Then take a look at this forecast of worldwide urban growth. Then ask, “What is God calling you and your ministry to do to meet their needs?”

Image: Statista

EVANGELICALS & Scholars Classify 5 Types: Which are you? #InfoGraphic #RNS

How can Christians support Donald Trump?” by Diane Winston, Religion News Service, 12/17/18.

…While conservative white evangelicals are a significant voting bloc and, as such, command cultural cachet, they’re not monolithic. Millions of evangelicals, notably those who aren’t white, didn’t support Trump.

The evangelical world is more complex than news coverage of Jerry Falwell Jr. and Franklin Graham would suggest. A handful of white conservative leaders, even if they don’t all agree, isn’t representative of American evangelicalism’s breadth.

That’s why a group of scholars, including evangelicals, former evangelicals and non-evangelicals who are black, white and brown, met regularly this fall to discuss and develop a typology that would describe the complexity of American evangelicalism. Those discussions eventually led my colleagues and me at the Center for Religion and Civic Culture at the University of Southern California to create a short guide on the varieties of American evangelicalism.

Illustrations classify five types of American evangelicalism. Image courtesy of USC

…The guide breaks evangelicals into five groups: Trump-vangelicals, Neo-Fundamentalist Evangelicals, iVangelicals, Kingdom Christians and Peace and Justice Evangelicals.

We used three sorting criteria.

First, each group shares a basic agreement on evangelical theology. Second, they each understand themselves as existing within the larger tradition of American evangelicalism, whether or not they refer to themselves, their churches and other organizations as “evangelical.”

Third, their theology motivates how they act in the world, including social and political activities, and their attitudes toward people who do not share their faith.

Trump-vangelicals are the most visible inheritors of the religious right’s mission to make America a Christian nation. The majority of this group is white, but some Latinos, Asians and African-Americans also belong. Many are not just concerned with electoral politics but also see their work as preparation for the Second Coming. Members stay connected through educational and media networks, including Fox News, and look to men like James Dobson, John Hagee and Franklin Graham for leadership.

Fundamentalist Evangelicals share the same worldview as Trump-vangelicals but cite moral and theological reasons for not supporting the president. However, they appreciate Trump’s making good on their agenda, and many voted for him, some holding their noses.

Unlike the Trump-vangelicals, neo-fundamentalists strive to be politically pure, motivated only by Christianity’s teachings. Notables include Russell Moore of the Southern Baptist Convention and Tony Evans of the Oak Cliff Bible Fellowship in Dallas.

iVangelicals, the largest division of American evangelicals, belong to megachurches. Mostly white, they also include Latinos, Asians and African-Americans. Though socially conservative, they are more concerned with church life than politics. Social change, they say, comes from individual conversion: people need to be saved before political structures change. Joel Osteen of Lakewood Church in Houston represents this group, as do T.D. Jakes of the Potter’s House Church of Dallas and the leadership of Hillsong.

Kingdom Christians are the most racially and ethnically diverse of the groups. Churches tend to be urban and hyper-local, and members are active in their communities, working for grassroots changes that mitigate human suffering. Because of their local orientation, few leaders are nationally known.

Peace and Justice Evangelicals make up a small but growing movement of older leaders, mostly white men, and young adherents who are racially and ethnically diverse. Though many are pro-life, they part company with other evangelicals by focusing on issues such as racial justice, gender equality, immigration reform and “creation care” — what the rest of America calls environmentalism.

Read more at … https://religionnews.com/2018/12/17/how-can-christians-support-donald-trump/

KINGDOM & Scot McKnight: The 4 NT basics of the kingdom and when they do (and do not) relate to social work.

by Scot McKnight, “Secularizing Kingdom,” Pathos, 11/15/10.

… Sit down some afternoon — maybe today — and look up all the “kingdom” references in the New Testament and you will see the following major ideas:

First, kingdom refers to a redemptive society. Second, one must “enter” this redemptive kingdom society by repentance and faith and obedience to Jesus. Third, kingdom society and Jesus are so closely connected one has to say that there is no such thing as “kingdom” apart from relationship to Jesus. Fourth, no one uses the word “kingdom” in the NT for “social” justice that is not connected to kingdom people of Jesus or connected to the fellowship of his followers — the Church.

The best example of “kingdom” work in the entire Bible is Acts 2:42-47, and there the kingdom people, in the context of a local fellowship (church), were making the kingdom manifest. The place to begin with kingdom work is to take care of the society of Jesus’ followers.

But somehow this equation of “kingdom” with “social” work, especially as distinguished from “church” or “spiritual” or “evangelistic” work, is precisely what has happened in our culture. We have all kinds of people who want to do “kingdom” work but by that they mean “social” justice — and by that they mean helping the poor, building homes in Haiti, creating wells of water in Africa, ministering to AIDS victims in the world, showing support for Palestinians in the Middle East, or running for political office. These folks have done the unthinkable: they have secularized the kingdom of God.

Let me say this clearly: each of those activities is good and godly; each of those actions is noble and ennobling. But none of those actions are “kingdom” work unless they are done in the context of the redemptive society of Jesus, and that means more or less in connection with the Church of Jesus Christ, who is Messiah and Lord.

One could say such actions “extend” the kingdom society of Jesus to others; I’m fine with that. But the fundamental idea here is that if we want to talk “kingdom” let’s talk what Jesus actually says about kingdom…

Read more at … http://www.patheos.com/blogs/jesuscreed/2010/11/15/secularizing-kingdom/

ABOLITIONISTS & The Wesleyan Movement of young pastors who asked “Can you give you life for the cause?”

(Notes on a lecture by Bob Black, Ph.D., at the CCDA conference, Detroit, 2017.)

By Francis Asbury’s death in 1802, the Methodist Church had become the largest church in America. Still, the bishops decided not to rock the boat by opposing slavery, so prevalent in the south. A presiding elder, Orange Scott (what we would call today a district superintendent) opposed slavery on biblical grounds as well as citing John Wesley’s strong condemnation of slavery.

Feeling he could no longer remain in the Methodist Church, Orange Scott  started a magazine called “The True Wesleyan.” He also called for the formation of the “Wesleyan Methodist Church,” titled thus because it was “Wesley’s view of Methodism.” There would be no slavery and no bishops. The movement, though organized in the north, began to appeal to anti-slavery Methodists in the south. A church of 40 antislavery Methodists in North Carolina ask the Wesleyan Methodist Church to send them a pastor because not pastor would lead them.

Adam Crooks, a not yet fully ordained 23 year-old minister in this new movement, left to pastor the North Carolina church stating he was glad he did not have a wife or family because he then did not need to worry about surviving. Within six months had built a church called “Freedom’s Hill” in Snow Camp, NC. Soon they planted eight more anti-slavery churches. In High Point Adam found noose with a likeness of him handing from a tree. He was poisoned and in the church he preached there were bullet holes in the door.

The Freedom’s Hill Church and the other churches in the network became stations on the underground railroad.  Many of these young pastors were harangued, attacked and even hanged. Still, the movement grew under the example of young people who, like Adam Crooks, asked “Can you give you life for the cause?”

 

NEED-MEETING & Maddox shows Wesley did not have a “hole in the Gospel” #need-meeting

Wesley did not overlook the possible positive evangelistic impact resulting from Christian engagement in such open-ended works of mercy. But the specific potential effect that he highlighted was not the enticement of uncommitted persons to embrace the Christian faith by addressing their physical needs. Rather, he hoped to overcome the widespread crisis of credibility of Christian witness through the increased number of Christians who would model authentic loving care for others!” (Maddox, 2002)

Maddox, Randy L. (2002) “Visit the poor” John Wesley, The Poor and The Sanctification of Believers. Kingswood books Nashville, (pg 69).

Retrieved by Salvation Army officer Regina Shull as part of an assignment for LEAD 600.

social engagement action need-meeting

EVANGELISM & Quotes on Its Importance and Holistic Nature

Compiled by Bob Whitesel D.Min., Ph.D., 10/22/13.


Evangelism relates to people’s eternal destiny, and in bringing them Good News of salvation, Christians are doing what nobody else can do.  Seldom if ever should we have to choose between satisfying physical huger and spiritual hunger, or between healing bodies and saving souls, since an authentic love for our neighbor will lead us to serve him or her as a whole person. Nevertheless, if we must choose, then we have to say that the supreme and ultimate need of humankind is the saving grace of Jesus Christ, and that therefore a person’s eternal, spiritual salvation is of greater importance than his or her temporal and material well being.

  • John Stott, Evangelism and Social Responsibility: An Evangelical Commitment (Lausanne Committee for Evangelism and the World Evangelical Fellowship, 1982), 25.

Evangelism is the first priority of the Church’s ministry in the world (italics Snyder).  This is true for several reason: the clear biblical mandate for evangelism; the centrality and necessity of personal conversion in God’s plan; the reality of judgment; the fact that changed persons are necessary to change society; the fact that the Christian community exists and expands only as evangelism is carried out.  The Church that fails to evangelize is both biblically unfaithful and strategically shortsighted.”

  • Howard A. Snyder, The Community of the King (Downers Grove, IL: Inter-Varsity Press), 101.

When a person dies without hearing that ‘God so loved the words that he sent his only begotten Son, that whosoever believes on him should not perish but have eternal life (John 3:16, RSV), it is too late. The best thing that could possibly happen to that person has been denied.”

  • C. Peter Wagner, Church Growth and the Whole Gospel (San Francisco, CA: Harper and Row, 1981).

“By leaving the ghetto behind, the church has implied that its mission is meaningless to the poor, the hopeless and the wretched – except when an ocean separates the church from the ghetto.”

  • David L. McKenna, ed., The Urban Crisis (Grand Rapids, MI: Zondervan, 1969) 138.

Howard Snyder reminds us that, “an evangelism that focuses exclusively on souls or on an otherworldly transaction which makes no real difference here and how is unfaithful to the gospel.

  • The Community of the King (Inter-Varsity) 102.

“Today the sinfulness of the social order offends thoughtful Christians everywhere…. The great inequalities of wealth and poverty among the haves and have-nots, and the revolting treatment meted out to oppressed minorities, are clearly contrary to the will of the God and Father of our Lord Jesus Christ.”

  • Donald A. McGavran, Understanding Church Growth (Eerdmans, 1970), 25.

“In postmodern terms, we might say that Jesus came to bring equal access and opportunity to those in substandard living conditions, to give voice and identity to those other than the dominant social elite, and to alleviate the ravages of capitalistic imperialism and colonialist economic aggression.”

  • Lewis A. Drummond, Reaching Generation Next: Effective Evangelism in Today’s Culture (Baker Books, 2002), 179.

Of the current authors you are reading …

  • Were more go focused?
  • Were more come focused?
  • Were balanced?
  • What must you do to prevent imbalance?
  • What is missing between “going” & “coming.”
  • Why is the “missional middle” missing?
  • What must you do to prevent the missing middle?