Posts tagged with: charity

The second week of the CRC’s Sea to Sea bike tour is in the books. The second leg of the journey took the bikers from Kennewick to Boise, a total distance of 321 miles.

There’s a basic theme in the daily prayers from the “Shifting Gears” devotional. There is a fundamentally environmental focus, and by that I mean not just the natural environment, but the economic, political, and social environment of the areas through which the bikers progress.

For instance, the day 1 prayer (from week 1), notes the “controversial residential and building projects” that are faced by the community of Sultan “as its economic foundation erodes and the suburbs spread into the countryside.” On day 8 we are reminded to “thank God our provider today for the ability to produce and distribute food within a local setting.” On day 10, on the stretch between La Grande and Baker City, we are informed that “in areas like this, water runoff is a serious problem.”

One basic point this underscores is that effective compassion has to be fundamentally local, in the sense that it is intimately familiar with the local contexts of the problems that need to be faced. So far the devotional has maintained a somewhat neutral attitude about the various environmental problems, which is important because it is all too easy and simple to preemptively come in from the outside and tell communities what the solutions to their problems are.

One way to help communities around the world where we don’t have local knowledge is to partner with local groups who do have that expertise. Affiliation is the first principle of effective compassion, and we ought to ask of a program, “Does it work through families, neighbors, and religious or community organizations, or does it supersede them?”

The second week of the bike tour took the participants through the state of Oregon. To find groups that are focused on making compassion effective in these areas, see the Samaritan Guide’s listings for Oregon, including Salem’s “Mentoring Women in Prison and Released” program of Freedom in the Son, Inc., rated “excellent” in the 2004 Samaritan Guide.

Yesterday I was a guest on “The Jesse Lee Peterson Radio Show,” a production of BOND (Brotherhood Organization of a New Destiny), to discuss the presidential election and the faith-based initiative, with a special focus on the proposals laid out by Democratic candidate Barack Obama. A streamlined version of the interview is available for download.

After the July 1 speech in Zanesville, Ohio, where Obama called his plan for a new Council for Faith-Based and Neighborhood Partnerships “a critical part” of his executive plans, he continued to campaign on this issue, saying that “faith-based” social service would be “a moral center” of his potential administration.


One of the groups that has faced the dilemma of phasing out faith after taking government money is the Silver Ring Thing, a Christian ministry dedicated to “offering a personal relationship with Jesus Christ as the best way to live a sexually pure life.” In 2006, the ACLU settled a lawsuit with the government over federal grants to the Silver Ring Thing (SRT), on the condition that appropriate safeguards would be implemented to separate out faith elements from programs that received federal dollars.

The success of groups like SRT have made in connecting human sexuality to spiritual and emotional life makes secularists cringe, who judge that the Religious Right “has warped our sexual politics and forced even the most hardened secular humanists to sing from the Christian hymnal.” You can be sure that secularists won’t hesitate to use government funds to undermine the integrity of groups that see faith-based messages like chastity being the biblical standard.

In the course of the interview I refer to a paper produced by the Acton Institute about the service areas that faith-based initiatives tend to focus on, “Faith Makes a Difference: A Study of the Influence of Faith in Human Service Programs.” I also borrow (with attribution) Joe Knippenberg’s witticism, referring to the Obama plan as the “faith-erased” initiative.

I also discuss what I have called “the fungibility phenomenon” and the way in which the White House office sets the tone for the rest of the country. But the coup de grâce of my argument, I think, comes when I liken the faith-based initiative to the sin of simony.

Simony is commonly defined as “a deliberate intention of buying or selling for a temporal price such things as are spiritual of annexed unto spirituals.” Think about this a moment. If what the government’s faith-based initiative boils down to is the appropriation of the vigor and vitality of a uniquely spiritual ministry by means of offering federal money so that this ministry can be controlled and absorbed by the temporal power, that sounds very much like a form of simony to me.

Here’s part of the story of Simon Magus from Acts 8: “When Simon saw that the Spirit was given at the laying on of the apostles’ hands, he offered them money and said, ‘Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit.'” Peter answered: ‘May your money perish with you, because you thought you could buy the gift of God with money!'”

Weigh in on what you think ought to be done with the faith-based initiative in our blog poll question on the right side of the page, and share your thoughts in the comment section below.

And, honestly, I can’t say it enough. Visit the Samaritan Guide and find a charity that needs your support and give it to them.

One aspect of the recent discussion over the faith-based initiative, focused anew because of Barack Obama’s pledge to expand the executive effort, is the importance of the White House office as a model and catalyst for similar efforts at the state and local levels.

In the Spring 2006 issue of the Journal of Markets & Morality, we published a Symposium with papers based on a discussion titled, “The Ethics of Faith-Based Policy,” sponsored by the Center for Political Studies at Cedarville University on April 12, 2005. All of the papers are worth perusing:

The piece by Rush-Sisterhen, who was then director of the State of Ohio’s Office of Faith-Based and Community Initiatives, and Stalker connect the phenomenon that I raised at the beginning of this post: “In 2001, the White House Office of Faith-Based and Community Initiatives was created by executive order. Shortly after this event, offices of the same type began to appear within individual states, most notably in Ohio.”

They conclude the piece by observing,

Another topic that demands continued research is that of the effectiveness of faith-based initiatives in various states. Although the Ohio office was created with biartisan legislation, many of the other offices throughout the nation were created by executive order, giving them varying amounts of power and restriction. Each state’s program should be studied individually and compared to other states to continually improve the system. When one state is found to be successful, their methods should be shared and reviewed for conceivability in other states. This will help to keep the system fresh and adjusting to our changing society.

By 2007, a mere six years after the formation of the White House office, 33 governors and more than 100 mayors had established Faith-Based and Community Initiative offices or liaisons (the numbers cited by the White House for last month’s national conference are a bit different: “35 governors – 19 Democrats and 16 Republicans – have their own faith-based and community initiatives. Additionally, more than 70 mayors of both parties have similar programs at the municipal level.”).

The long-term trickle-down effect of the formation and orientation of the federal office on the initiatives at various other levels of government will be just as important as, if not more than, the direct impact of the White House office itself. As any expert on effective compassion can tell you, the more locally affiliated the effort, the more likely it is to be successful and effective.

Blog author: jballor
Tuesday, July 8, 2008
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A round-up of diverse items of interest, in no particular order:

The first week of the CRC’s Sea to Sea bike tour is in the books. The first leg of the journey took the bikers from Seattle to Kennewick, a total distance of 319 miles.

The first day’s devotional, “Shifting Gears,” sets the stage for the entire trip. Alluding to the biblical exodus of the Israelites from Egypt, we read that God’s people “had to learn dependence instead of independence, freedom instead of slavery, and obedience instead of rebellion.” These are things God’s people from all times and places must continually learn.

Day 4’s devotional concentrates on the freedom of movement that a bike represents. “For millions of poeople in the world a bike is an essential of daily life. It afford opportunity–to buy, sell, earn, shop, and play,” we read. They day’s text is Galatians 5:1, “It is for freedom that Christ has set us free.”

The devotion for the fourth of July includes a timely reminder about the ultimate loyalty of all Christians, whose citizenship finally is not of this world: “Jesus is the final authority. All other authorities are acting in his service, whether they recognize it or not.”

The final devotion of the first week puts the entire tour in perspective, as “the tour’s primary goals are to celebrate God’s faithfulness, to promote unity in the church, and to raise funds to end the cycle of poverty in North America and around the world.” I hope to see how these goals are concretely connected to the Great Commission as the tour progresses.

The first week of the bike tour took the participants through the state of Washington. To find groups that are focused on making compassion effective in these areas, see the Samaritan Guide’s listings for Washington, and take special note of Seattle’s Heroes Transitional Catering Business (rated “excellent” in 2007) and Yakima’s Housing for the Homeless (located in the Day 4 destination).

Here’s a round-up of early reaction (to be updated as appropriate) to Obama’s speech about his proposed future for the faith-based initiative under his administration.

  • Rev. Richard Cizik of the NAE (HT): “Mr. Obama’s position that religious organizations would not be able to consider religion in their hiring for such programs would constitute a deal-breaker for many evangelicals, said several evangelical leaders, who represent a political constituency Mr. Obama has been trying to court. ‘For those of who us who believe in protecting the integrity of our religious institutions, this is a fundamental right,’ said Richard Cizik, vice president for governmental affairs for the National Association of Evangelicals. ‘He’s rolling back the Bush protections. That’s extremely disappointing.'”
  • Stanley Carlton-Thies of CPJ (HT): “Sen. Obama’s speech sketches the new approach he hopes to introduce. The speech does not make clear the radical restriction he intends to impose on faith-based organizations that receive federal funding.”
  • Joe Knippenberg at No Left Turns: “He doesn’t say much that he hasn’t at least hinted at before, nor much of anything that would jar the ears of the most hardened secularist Democrat. ‘Faith-based’–I’d say, faith-erased–groups are welcome partners with government as long as they’re virtually indistinguishable from the bureaucrats they’re assisting.”
  • Douglas L. Coopman, Calvin College professor of political science: “Sen. Obama’s version of faith-based initiatives creates a great first impression. But the closer one looks at its details and the senator’s defense of it, the more disrespectful toward faith and naive about old approaches it appears.”
  • Byron York at NRO’s The Corner: “I remember an NR cruise several years back in which Father Robert Sirico, of the Acton Institute in Michigan, expressed reservations about Bush’s faith-based program. As I recall, he wasn’t upset about anything specific that Bush was doing; he just didn’t look forward to an entirely different set of policies being given a faith-based gloss in a Democratic administration…”

And speaking of the long view of the issue, check out this piece by WORLD’s Joel Belz from 2001 as a valuable backgrounder (HT), “Go for the vouchers.” See also, “Hazards of Public-Private Partnerships.”

Update: One of the FAQ for the Acton Institute’s unique program, the Samaritan Guide (emphasis added–all of the FAQ are worth reading in the context of the discussion of the faith-based initiative):

“Why does Acton run this charities rating program?

Acton works with religious leaders and other shapers of the moral consensus, who are involved in charitable work. However, they are often unaware of the pitfalls of accepting government funding or of supporting government social welfare programs. They may also lack reliable information about effective charities. Acton Institute began the Samaritan Award and Guide to help connect the good intentions of these opinion leaders with charities that implement the principles illustrated in the parable of the Good Samaritan.”

“This is a story, really, about when America was at its best, when we were doing the right things in the world, when people all over the world looked to us as a source of goodness and decency and humanity,” says Andrei Cherny. His words come courtesy of the Voice of America article titled, “Berlin Airlift Remembered After 60 Years.” Cherny is the author of the new book The Candy Bombers: The Untold Story of the Berlin Airlift and America’s Finest Hour.

In 1948, Soviet leader Joseph Stalin blockaded the section of Berlin under the control of democratic allied countries in post war Germany. The western sector of the war torn city only contained 36 days of food, and a very limited supply of fuel. The Soviet Union also cut the power in the same sector as well. Stubbornly, The United States and other free countries were standing in the way of Soviet expansion into Western Europe.

Not wanting to start World War III, The United States and Great Britain sought out a way to break the Soviet blockade. Thus the airlift known as Operation Vittles flew its first flight on June 26th 1948, one of 32 that day. At its peak, the airlift was flying an amazing 1500 flights a day into Berlin, with just over 4500 tons of daily supplies. The airlift had to supply two million people with food and fuel. It was a mammoth 15 month long undertaking to insure liberty and freedom to America’s recent foe. At first, the planes reminded German citizens of allied bombers and some American pilots weren’t to keen about feeding Germans, however, barriers quickly fell, and friendships flourished.

German children began to greatly admire the American pilots and would stand at the edges of the airport watching the planes as they descended. The best known American pilot who served in the airlift is undoubtedly, Gail S. Halvorsen. Halvorsen was amazed after he gave some gum to a bunch of German kids on a fence line, and they patiently divided it up evenly. Halverson also notes the German kids never begged. He told the kids he would drop some candy attached to little parachutes right before he flew into the airport the next day, and wiggle his wings so they could identify him.

Operation Little Vittles was a powerful publicity campaign against totalitarian propaganda and influence, which developed because of a compassionate pilot with an idea. Soon American children donated their own candy to German kids. The United States showed further resolve by announcing, “The airlift would continue indefinitely.” The Soviets, whose image was battered, lifted the blockade in May of 1949. Stalin’s intent to divide Europeans had the reverse effect. Europeans united against Soviet aggression and inhumanity, and Stalin’s actions quickened American resolve in defending Western Europe.

The Berlin Airlift could have only been pulled off by a people dedicated to a free society. At Acton University, I had a good discussion with notable blogger Hunter Baker about the the moral implications of defending freedom during the Cold War. We both agreed that many younger Americans, those who are about my age, 29 and younger, don’t understand the virtue related to standing against totalitarian aggression. During my time in seminary, some students and professors tried to make moral equivocations between the United States and totalitarian regimes, focusing on “American sins”, and “saber-rattling.” They obviously were not thinking of the Berlin Airlift, a giant humanitarian operation, which rescued millions of people from the slavery of communism, while uniting the resolve of free people. The Spirit of Freedom, which is dedicated to preserving the memory and legacy of the airlift, has a very moving video tribute to the Berlin Airlift.

The Archbishop of York Dr. John Sentamu has some notable comments regarding compassion and consumerism in this BBC article. The Church of England leader is fearful that religious charity and compassion is being crowded out and under utilized. “Human rights without the safeguarding of a God-reference tends to set up rights which trump others’ rights when the mood music changes,” he says.

The Archbishop also criticized calls for removal of religion from the public square, saying it would usher in rampant consumerism. You can read the Archbishop’s address entirety at this blog. Surely, you may find disagreement with some of his words, but also a clear truth in a lot of his critique.

The Anglican leader has also made recent news because of a charitable parachute jump he plans to make in support of British soldiers killed and wounded in Afghanistan.

A fight broke out this week between non-profit groups over fundraising. While not in direct competition for donor dollars, the U.S. Sportsmen’s Alliance expressed its displeasure with Meijer, Inc. for participating in a fundraising event with the Humane Society of the United States. The program was set up to contribute money to a support Foreclosure Pets Fund, designed to give support to pet owners facing foreclosure.

Meijer suspended the program after fielding complaints from the Alliance that the chain was cooperating with an anti-hunting organization. What does pet foreclosure have to do with anti-hunting? An Alliance statement gets at the crux of the issue, pointing out, “The money donated to the HSUS through this promotion, while not going directly to its anti-hunting campaign, will free up money from the organization’s general fund that can be used to attack the right of sportsmen.”

We put the “fun” in “fungibility.”

That, my friends, is called fungibility, a fancy word that simply is used to identify the ability for money or funds to be transferred between sectors of a balance sheet and across budgets. I don’t want to adjudicate the dispute and attempt to determine whether or not the Humane Society really is anti-hunting, but the cogency of the Alliance’s argument hinges on a valuable lesson, what I’m calling here the “fungibility phenomenon.”

When you give to an organization and you earmark the funds to be used in a particular way, you may be inclined to think that your money is somehow isolated from the rest of the non-profit’s budget. Depending on the by-laws of the organization, that may or may not be the case. Unless there is a minmum set amount that the organization determines it will spend on an area irrespective of special and specific additional donation, any funds that are contributed to that particular area lessen the demand for money to come from other parts of the budget.

The fungibility phenomenon isn’t restricted to non-profits, of course. Corrupt governments have been taking advantage of this phenomenon domestically through state lotteries and internationally through government-to-government foreign aid for decades.

But for the discerning giver, it’s important to note that the fungibility phenomon means that when you give, whether or not you specify a particular need or area for the funds to be used, generally you are supporting the mission of the recipient organization in all its facets, some which you may not like.

And if you’re looking for a charity whose mission you can unreservedly support, the Samaritan Guide is a great place to start.

Forever known for his signature, the American Founding Father John Hancock (1737-93) was also staunch opponent of unnecessary or excessive taxation. “They have no right [The Crown] to put their hands in my pocket,” Hancock said. He strongly believed even after the American Revolution, that Congress, like Parliament, could use taxes as a form of tyranny.

As Governor of Massachusetts, Hancock sided with the people over and against over zealous tax appropriators and collectors. Hancock argued farmers and tradesmen would never be able to pay their taxes if their land and property were confiscated. He barred government officials from imprisoning farmers too poor to pay taxes. In addition to his views on taxes, Hancock supported cuts in government spending.

Hancock inherited a substantial amount of wealth from merchant trading, a business started by his uncle known as the “House of Hancock.” Hancock’s father, a minister, died when he was just a child. He was raised by his wealthy uncle and aunt. Their wealth gave him a first class education.

Hancock went on to increase the assets and income of his uncle’s business, when he took control of the enterprise. He was quite possibly the richest man in the American Colonies. Hancock enjoyed owning the finest home, attire, furniture, coaches, and wines. As a fault, he could even show a comical attachment to material possessions from time to time. He once organized a military party to challenge the British during the revolutionary war, his part in the conflict was only to last a few weeks and was close to his home, still he galloped to battle with six carriages behind him carrying his finest warrior apparel and the finest French wines. Patriot Generals poked fun at his unnecessary show of pomp and pageantry. Still he fretted, when he realized he was missing a pair of imported leather boots.

While his wealth was immense, so was his generosity. Hundreds of colonists depended on his business for their economic livelihood. In addition, he helped his own ambitious employees start their own entrepreneurial endeavors. He gave lavishly to local churches, charities, the arts, assisted widows, and paid for the schooling of orphans. Hancock also spent his own wealth on public works and aesthetic improvements for the city of Boston.

His enormous popularity was in fact, to a large degree, due to his substantial giving. Hancock was also known for treating others with the characteristics of Christian principles. He treated those of modest means with the same respect as those who had access to wealth and power. Several authors have affectionately referred to him “As a man of the people.” A German officer who fought for the British was astounded at the way he befriended and talked to the very poorest citizens of Boston. (more…)