Posts tagged with: charity

Blog author: jballor
Monday, January 29, 2007
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The business of philanthropy education, teaching people how to give their money away, is a growth industry, according to Business Week (HT: The Wealth Report).

It seems that wealthy kids often have trouble realizing and meeting their moral duties to be good stewards of their inheritance. “With my inheritance, I felt a sense of guilt and responsibility,” says Jos Thalheimer, 24, whose great-grandfather founded the American Oil Co. (Amoco) in 1910.

John Stossel’s recent “Cheap in America” program examined this phenomenon, contrasting the attitudes of Fabian Basabe, the “male Paris Hilton,” with Ben Goldhirsh, son of a publishing mogul.

Basabe, it seems, is unwilling and uninterested in doing good: “I’m going to live forever, by the way, so I’m going to have a lot of time to work and get involved.”

Goldhirsh, by contrast, “used the inheritance to start his own magazine, ‘Good,’ and donates subscription fees to charity. His father taught him that work, and charity — not money — is the route to happiness.”

Blog author: jballor
Tuesday, January 2, 2007
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‘Tis the season for making resolutions. Today’s Zondervan>To The Point newsletter focuses on a variety of Christian resolutions, and includes a link to a piece from Leadership Journal on Jonathan Edwards’ resolutions (related blog piece here).

One of my favorites: “Resolved, To be endeavoring to find out fit objects of charity and liberality.”

Here’s a good place to start doing that.

Syracuse University professor Arthur Brooks challenges perceived mainstream social orthodoxy in his new book, Who Really Cares: America’s Charity Divide – Who Gives, Who Doesn’t and Why It Matters. For generations it has been assumed that political and social liberals are generous towards the poor while conservatives are proverbial tightwads. At least since the days of Charles Dickens’ Scrooge this has been the popular view. Liberals continually remind us that they are the ones who really care about welfare since they promote the grandiose government solutions to the problem.

No one should doubt that government has a role to play in finding solutions. Private charity cannot do it all. But the question has always been what role government should have and how the solutions it creates should be paid for and then properly delivered. I believe government does best in this area when it administers welfare at the local level, where people know people and thus get involved with them personally. When welfare comes from a large bureaucratic government trickling downward through numerous agencies it repeatedly fails to accomplish what is promised. This is one reason why the Clinton reforms worked so well, even though there are still problems to solve.

Brooks challenges conventional wisdom about who really cares for the poor, showing that it is conservatives who give more to the needy. Each year, he notes, conservatives give 30% more to charity than liberals. And the more religious people are the more charitable they are likely to be. Believers are actually 57% more likely to help the homeless, for example, than secularists.

All of this leads me back to my observation above. Modern liberalism has come to equate compassion with large-scale federal solutions through government run programs. This has eroded a sense of personal responsibility and leaves many liberals out of touch with the truly poor and weak among us. (There are numerous exceptions thus I say “many” and not all.) We will have no sense of responsibility for our neighbor if the government is to do the job for us by using taxpayer money. And, as the National Review recently noted, “When conservatives say that low taxes and spending should be supplemented by a safety net that is privately funded, they put their money where their mouth is.”

In short, this research by Arthur Brooks underscores why I am repeatedly unimpressed with the solutions offered by Sojourners and Christians like Jim Wallis. Their heart is in the right place for sure. And they rightly remind us that the prophetic witness of Scripture matters profoundly to serious Christians. But what they mistakenly do is equate larger government involvement with actual solutions to the problem. I suggest a great gathering of religious conservatives and progressives might go a long way to airing out these differences for much good. I would love to see the good folks at Sojourners, and parallel conservative groups, stage such a meeting. The present stalemate, between the ideologies of the two political parties and their advocates, has created a false sense that each side clearly knows the real answers to these complex social and economic problems. I believe that we can have both free markets and morality. In fact, I believe this is the only way that we can retain personal freedom and social justice joined with real compassion and concern for the poor that will make a long term difference. Christians can do better and leaders ought to seek such solutions.

John H. Armstrong is founder and director of ACT 3, a ministry aimed at "encouraging the church, through its leadership, to pursue doctrinal and ethical reformation and to foster spiritual awakening."

Blog author: jballor
Thursday, December 21, 2006
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Filing your taxes just got a little more complicated. The IRS recently announced new guidelines for charitable deductions to be introduced for the 2007 tax year. Beginning next tax season, “taxpayers must provide bank records or other information when claiming deductions for charitable donations of money.”

These records can include credit card statements and canceled checks. And in addition, taxpayers “may also submit a written communication from the charity with the organization’s name, the date of the transaction and the amount of the contribution.” A number of charities that I contribute to already provide me with year-end statements, so just be ready to pass that paperwork along with your return.

HT: Zondervan>To The Point

Blog author: jballor
Wednesday, December 20, 2006
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“The wicked borrows but does not pay back,

but the righteous is generous and gives…” Psalm 37:21

That verse is a pretty good introduction to the issues facing people who declare bankruptcy but want to continue to give to the church. As noted on this blog previously, there was some controversy over the legalization and regulation of the inclusion of charitable donations and tithes when filing for bankruptcy.

In yesterday’s BreakPoint, Chuck Colson weighs in, supporting the efforts of the Obama-Hatch tithing bill to allow “everyone in bankruptcy to continue regularly giving to churches and charities, just as they had before” the 2005 bankruptcy reform legislation had passed.

Colson concludes, “Allowing people to continue giving to others as they try to repay their creditors only promotes responsibility.”

(More on the latest developments on this legislation and recent court decisions here.)

Blog author: jballor
Tuesday, December 19, 2006
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In a much discussed op-ed for CNN last week, hipster church leaders Marc Brown and Jay Bakker (the latter’s profile, incidentally, immediately precedes that of yours truly in The Relevant Nation…a serendipitous product of alphabetical order) lodge a complaint against Christianity that doesn’t respect the call “love others just as they are, without an agenda.”

Speaking of Jesus, Brown and Bakker write, “The bulk of his time was spent preaching about helping the poor and those who are unable to help themselves. At the very least, Christians should be counted on to lend a helping hand to the poor and others in need.”

I’m sympathetic with their concerns that Christianity not become “co-opted by a political party” or only about “supporting laws that force others to live by their standards.” I’m less sympathetic with their emphasis on Christianity strictly as social gospel (the only mention of “hell” in the piece is as part of a rhetorical flourish at the piece’s beginning, having nothing to do with the biblical doctrine of everlasting punishment.)

In a piece for the Christian Science Monitor (HT: WorldMagBlog), Mark Totten writes that “a remarkable trend is emerging among Evangelicals today: the embrace of a social agenda that includes not only abortion and marriage, but poverty, AIDS, the environment, and human rights.” On one level, this reflects the positive engagement of evangelicals with the totality of public life, something that is important given the extent of Christ’s lordship.

Totten writes,

The most telling change is perhaps taking place in the pulpit. For most of the past century, Evangelicals have reacted against the Social Gospel movement of the progressive era, which many felt replaced the Gospel message with one of mere worldly social action. Today, however, a new generation of evangelical pastors is weaving an ethic of “neighbor love” into the fabric of sin and salvation.

(Totten cites the work of Rev. Tim Keller, whose work is discussed in more detail here and here, as a case in point.) The key here is that in an overreaction to the social gospel, some Christians eschewed any and all political or social engagement. We need to be careful, however, that in response to what may be too little engagement, we don’t return to the errors of the social gospel and make Christianity all about material or social well-being.

So, instead of the “either/or” dichotomy that Bakker and Brown set up between traditional political issues of the religious right (e.g. gay “marriage,” abortion) and the “new” concerns of political evangelicalism (e.g. the environment, poverty), it’s really a “both/and” equation. And this “both/and” extends beyond the political realm to the theological, so that we have a socially conscious and active Christianity that doesn’t abandon orthodox doctrine and concerns about salvation.

Augustine, in his monumental work De Doctrina Christiana (On Christian Teaching), captures this relationship well (emphasis mine):

Now of all those who are able to enjoy God together with us, some we love as people we can help, some as people we can be helped by, some as ones both whose help we need, and whose needs we help to meet, while there are some on whom we ourselves confer no benefits, and from whom we do not expect any either. Still, we ought to want all of them to love God together with us, and all our helping them or being helped by them is to be referred to that one single end (1.29.30).

As Augustine elsewhere observes, “A person who sorrows for someone who is miserable earns approval for the charity he shows, but if he is genuinely merciful he would far rather there were nothing to sorrow about” (Confessions, 3.2.3).

What does this mean in the context of Christian evangelism? That we not simply seek to bind up physical wounds, but minister to the whole person, body and soul. And real ministry to the soul entails that we relate the true situation of all sinners, for as Augustine also confesses, “my sin was the more incurable for my conviction that I was not a sinner” (5.10.18).

Brown and Bakker write that Christians are to “love others just as they are, without an agenda.” If taken to an extreme, this claim is a radical departure from traditional Christian faith. For not only in the words of Augustine are we to love others as they might become brothers and sisters in Christ (“No sinner, precisely as sinner, is to be loved; and every human being, precisely as human, is to be loved on God’s account”), but also in the words of Jesus we are to show our love to one another by proclaiming the gospel: “Neither do I condemn you. Go now and leave your life of sin.”

Blog author: jballor
Thursday, December 14, 2006
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I can’t offer a wholesale endorsement, but it’s a critique worth a hearing…give it a watch.

See here for Acton’s answer to the One Campaign.

HT: eucharism

Blog author: kwoods
Friday, December 1, 2006
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John Stossel’s 20/20 show last Wednesday night, “Cheap in America,” asked the tough questions about American generosity. It was an intriguing piece, weaving contrasting arguments for two key conclusions: Bureaucracies, government ones and even big charity ones (national or international), just don’t do as good a job as private, local donors and charities; and (2) Americans are truly more generous than any other people on the planet–no matter their means. Rich and poor alike give generously.

So the “Cheap Americans” slogans making their way around the globe are simply wrong. The well-intended persuaders, even personally generous high-profile Americans, who argue that poverty and disaster relief solutions rest with a bigger portion of the US GNP, demonstrate incomplete information at best, inaccurate at worst.

Stossel interviewed Arthur Brooks, someone I’ve had the pleasure of recently talking with at different charity award events. His new book Who Really Cares, rooted in extensive research of American charity, has made him a high profile voice at a most opportune time of year. He says, “When you look at the data, it turns out the conservatives give about 30% more. And incidentally, conservative-headed families make slightly less money.” Stereotypes that liberals care more and give more, and that a higher income means increased generosity simply aren’t supported.

So one point is clear, defensible, and should motivate that worthy end-of-year giving: Charity does it better. Private donations are more substantial and yield more positive effects on the givers and receivers than any government effort. Volunteerism, direct involvement with those in need, is extremely powerful and productive.

There’s a second, equally critical point, interestingly not in the sites of the “more government money to fight world poverty” campaigns: effective giving. Give to organizations that transform people’s lives and communities.

Jesus told a parable that emphasized stewardship (Luke 19). Don’t “just give,” with no discernment. Marvin Olasky put practical guidelines on such giving with his 7 Principles of Effective Compassion. Maclellan Foundation’s Marketplace encourages givers to be both intentional and proactive. There are multiple charity evaluation tools, albeit with different emphais and valuation paradigms. Due diligence results in good stewardship.

That’s a good reason to include investigation of local needs; the credibility of the appeals and the organizations are more easily verified. Don’t overlook such community needs amid the high gloss, professionally prepared stack of appeals that have already arrived in your mailbox.

Today’s online Philanthropy News Digest carries a story about high hopes among some charity hospital fundraisers based on current stock market performance. And hospitals that include significant charity services do have valid need. But what about little charities? Linda Czipo, executive director of the Center for Nonprofit Corporations in New Brunswick, adds “Not all organizations are going to benefit equally. For small organizations, the impact won’t be as large.”

Individual good stewards can change that proclamation. Giving that is direct, personal, and accountable is the best to give or to receive. Oprah gave her October 30 show audience a chance to prove that. Every member of Oprah’s audience went home with $1,000 and a Sony DVD Handycam with the challenge to “Pay it Forward” to others.…but there was a catch. Oprah challenged more than 300 audience members to donate their money to a charitable cause. Sisters Kristy O’Conner and Kasey Osborne Lumpp were in that audience.

After making some calls, the sisters came upon Atlanta Union Mission and its women and children’s center, My Sister’s House. Once they decided to help the Mission, they took Oprah’s challenge and worked to multiply the effects of their gift. The sisters did not stop with their respective $1,000 contributions. Instead, they asked Q100 for help in getting word out to the community about the needs of Atlanta Union Mission’s My Sisters House. Q100 jumped on board and asked Kroger to be a collection site for donations. In addition, the Mission has been featured every morning on Q100 this week with live interviews with staff, clients, and Kristy and Kasey. They also went to every retailer they could find soliciting donations for the Mission.

And Christmas came early to the women and children at Atlanta Union Mission’s My Sister’s House on November 3 when Kristy and Kasey presented nearly $130,000 worth of gifts and monetary donations they had collected during the previous week.

The president of Atlanta’s Rescue Mission reports that close to a quarter million dollars of inkind and cash gifts have been received as a direct result of the good stewardship of Kristy and Kasey.

One thing that President Bush’s formation of the White House Office of Faith-Based and Community Initiatives did was lead the way for the formation of similar offices at various other levels of government.

For example, in Michigan, Gov. Granholm formed the Governor’s Office of Faith-Based and Community Initiatives by means of an executive order in March, 2005. And the city government in Lansing also has such an office, formed in August of this year, and has recently announced the agenda for the effort (HT: Religion Clause).

If David Kuo wants to portray the president’s faith-based initiative as nothing more than a political ploy with no substance, he’s going to have to account for all the work that is potentially being done at all these other levels of government. (I say potentially because there are of course questions about how these efforts have been implemented and what sort of work they are actually doing.)

Perhaps the formation of such community and faith-based offices at other levels were unintended by the Bush campaign, but even so they now mean that the work of governmental faith-based initiatives is no longer simply identical and coextensive with that of the White House office.

Blog author: jballor
Wednesday, November 8, 2006
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Strong claims coming from Sam at the Philanthropy in Culture, Education, Entrepreneurship blog:

The Charity model does not work – Fact. Time to move on. Responsible, accountable, dignified, respectable investment will liberate the developing world. Inventing a new model for the philanthropic space is not necessary. There is one already in existence – the business model. Change comes about through those who are bold and fearless, constantly innovating on a daily basis, questioning, re-inventing out dated methodologies. Trends suggest partnerships between business and NGO, sharing expertise to deliver lasting, viable solutions – a potent combination.

I guess it depends on what you mean by “the charity model,” but this strikes me as a false dichotomy. Why not both vibrant charity and vigorous commercial investment? Or is that what Sam is arguing for?