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The Purpose of the Book | The Perspective | The Key Points | Details We Love | Considerations | Who Should Read This?

 

The Purpose of the Book

Harvard University. The Pew Charitable Trust. YMCA. Yale University. ChildFund. What do all of these organizations have in common? The answer: They were founded on an explicitly faith-based mission but later drifted significantly from that aim. The cynic in us might conclude that this is just inevitable for every organization. But, it’s not, as evidenced by numerous organizations who have remained “Mission True” for decades; it takes incredible vigilance, though. 

Co-authors Peter Greer and Chris Horst do not intend to heap condemnation upon the above organizations that experienced “Mission Drift” (29). Rather, they are determined to glean insights from the drift that they experienced in order to prevent other faith-based organizations from undergoing a similar fate. More importantly, they provide case studies of close to a dozen organizations that experts identified as remaining true to their missions, rooted in biblical principles. (Specifics on their methodology in determining these organizations are contained on pg. 199.) The vast majority of the book discusses the qualities drawn from an examination of these contrasting organizational examples.

This book provides clear practical guidance to donors, board members, leadership, and staff on how to remain true to the organization’s mission, and even to right the course if that organization is already adrift. In summary, as the authors state, “We want to name and illustrate the causes of Mission Drift. We want to help you clarify the missions of the organizations you most love. And we want to equip you with the safeguards to reinforce and protect them” (30).

 

The Perspective

Authors Peter Greer and Chris Horst are both in leadership positions at HOPE International, a faith-based nonprofit that focuses on providing microfinancing opportunities to address issues of both spiritual and material poverty. The intended audience is faith-based, explicitly aimed at organizations founded on biblical principles. The all-encompassing theme of the book is that, in order for an organization to “remain faithful to what God has entrusted them to do,” their mission must be clearly defined, reflecting their core values and purpose, and vigorously protected. This goes much deeper than just what an organization does; what they do might be adapted over time and/or according to the cultural context. But, their mission, rooted in biblical principles, does not.

 

The Key Points

Mission Drift is faced by all faith-based organizations.

Greer and Horst define Mission Drift as a slow carrying away of an organization from its core purpose and identity.

The temptation is ever present, whether it be caused by shifting societal values, the desires of high-dollar donors, a push to “tone down” an unpopular Gospel message, or just the convenience and ease of avoiding what is inevitable—the public (or personal) criticism of those who do not hold to a biblical worldview. As is stated in the book, “The natural course—the unfortunate natural evolution of many originally Christ-centered missions—is to drift” (19).

However, Mission Drift is not inevitable.

This is true even though it is generally an exception that an organization remains Mission True over time. Mission Drift will happen unless we are focused on actively preventing it. Mission Drift happens for various reasons, but Greer and Horst contend that Mission True organizations do the following (27):

• “know why they exist and protect their core at all costs”
• “remain faithful to what they believe God has entrusted them to do”
• “define what is immutable: their values and purposes, their DNA, their heart and soul”

Mission True organizations undergo change, and that doesn’t equate to Mission Drift.

It might seem like Mission Drift is simply an organization changing what it does, but it’s instead a change in why it does what it does. In fact, organizations that don’t change what they do as society changes over time or as they extend into different cultural contexts could actually hinder the “why,” or their missions, from being accomplished. It’s not the “what” that needs to be guarded, it’s the “why.” An organization may change what it does as society changes or depending on the culture in which it’s serving, but it doesn’t abandon its core mission. In fact, the organization will likely need to change the “what” to reinforce its core mission.

All those involved with an organization have a role in its remaining Mission True.

Throughout the majority of the book (chapters 3-15), Greer and Horst detail specific areas in which those in various organizational roles can impact the organization’s ultimate direction. This includes qualities that executive leadership, board members, staff, and donors of any organization, denomination, or ministry can strive for and practice.

 

Details We Love

One of True Charity’s main pillars is that charity is voluntarily sourced, or privately funded. One of the reasons for this contention is that government funding can place constraints on methods that are personalized to the individual being served, especially methods involving challenge or some degree of reciprocity. This can ultimately result in an organization diverging from its mission and damper the ultimate impact of its efforts.

Greer and Horst emphasize, though, that this is not exclusive to government funding—a draw to drift from mission can also occur as a result of potential funding from donors not aligned with an organization’s mission. It might seem unwise to reject a substantial donation that may have explicit, or even implicit, conditions attached that are incompatible with an organization’s mission, but it’s vital to remaining Mission True. A piece of data that might affirm the resolve to do this is that, according to Giving USA, of all US charitable giving in 2011, only 19 percent of giving was from foundations and corporations versus 81 percent from individuals and bequests (113). (This has changed little a decade later; as of 2021, this breakdown stands at 23% versus 78%, respectively.) Greer and Horst reinforce this point by providing multiple examples of faith-based organizations who have recently rejected mission-incompatible funding and subsequently experienced substantial growth by remaining Mission True.

Another of True Charity’s pillars is that charity is most effective when it is outcome-driven, measuring the actual impact of our efforts in individuals’ lives rather than just the activities we do. Greer and Horst emphasize that this is a quality of Mission True organizations, stating that “what’s not measured slowly becomes irrelevant” (127). Outcomes measurement must be connected to an organization’s mission. And, although it can be challenging to determine how to measure impact and life-change, the authors contend that it is possible and essential to avoiding mission drift, and they provide examples of organizations that have successfully done this.

(Network members: Access the Outcomes Measurement toolkit in the Member Portal to begin refining your outcomes. Non-members: Learn more about the True Charity Network here.)

Lastly, a number of helpful, practical supplements are included in the book, including an organizational self-assessment (46-49), sample documents, form templates, and review questions that can be used for a group study and discussion.

 

Considerations

Although one could glean from the examples provided in the book, it might have been beneficial to discuss in more detail how to develop or clarify your organization’s actual mission statement. Although the authors emphasize that an organization can always work to return to their mission, establishing a clear mission statement is foundational. A number of organizations, especially those that are newly formed, may need more guidance in this area.

For fullest impact, whether reading as an individual or with a group, make sure to flip to the review questions (182-188) in the back of the book after completing each chapter. These can provide powerful application opportunities.

 

Who Should Read This?

This book covers numerous imperatives for all roles and members of a faith-based organization: staff, executive leadership, board members, and donors. Although one could focus on reading only chapters that specifically address his or her role, it would be beneficial to read the entire book in order to understand how all within an organization can reinforce an unswerving commitment to the mission. 

 

Mission Drift can be purchased at Amazon. If you purchase the book through this link, True Charity will earn a small amount as an Amazon Associate

 

 

 

 

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Jump to:

The Perspective | The Purpose of the Book | The Key Points  | Considerations | Who Should Read This?

 

The Perspective

When it comes to fighting poverty, we base our approaches and strategies on the presuppositions we hold about the causes of poverty and on the aim of our charity work. This is summed up greatly in a quote from the book When Helping Hurts (71):

“Just as our diagnosis of the causes of poverty shapes the remedies we pursue, so too does our conception of the ultimate goal.”

When our conception of the causes of poverty are accurate and the aim of our work envisions human flourishing, it will likely produce more effective and long-lasting outcomes.

In Bridges Out of Poverty, the authors address what they ultimately believe are the causes of poverty and the aim of our efforts. Regarding the latter, the authors imply throughout the book that the aim of our work is for individuals to “move from poverty to middle class” (12, 77, 99), even though they rightly acknowledge that escaping poverty is not simply accomplished through an acquisition of financial resources. Additionally, the authors attribute the cause of poverty perpetuating from generation to generation on patterns or generalizations of “the poor”–and, if these patterns can be recognized and adapted to what is acceptable to the middle class, they are more likely to attain the aim of upward mobility. (More is discussed on these topics in the Considerations section.)

 

The Purpose of the Book

The authors state, “[T]he mission of this book is to give middle-class professionals insight into the reasons and motivations of people from the poverty culture” (91) by equipping the readers of the book with a “mental model of poverty” (5) through a discussion of these patterns. To clarify, the “middle-class professionals” span the roles of those in “social service, health care, or [the] work setting,” as indicated in the “Implications” section at the end of numerous chapters.

Class Strata and Hidden Rules:

The authors base their framework for reducing poverty on separating society into three classes: poverty, middle, and wealth, and go on to make, oxymoronically, detailed generalizations about each of these classes, described as hidden rules, including views of money and possessions, food, clothing, time, education, love, and even humor (44). These societal strata inform the remainder of the book. (Be sure to read an important note about the source of these generalizations in the Considerations section.)

Registers of Language:

The authors provide a sociological approach to understanding poverty through the discussion of registers of language that every language is said to contain. The register is distinguished by its level of formality and specific vocabulary and syntax that is used within that context. Although five are listed, the two main registers discussed throughout the remainder of the book are casual and formal (31). The author contends that the formal register is essential to accessing the best educational and employment opportunities, areas essential to reach at least the middle class. However, the authors argue that “the majority of minority students and poor students … do not have access to the formal register at home” (32). 

Patterns in Generational Poverty:

The authors distinguish between those experiencing situational poverty (a lack of resources due to a particular adverse event) versus generational poverty (“having been in poverty for at least two generations”). They posit that those in the latter will naturally exhibit patterns based on their social class (49). These include the following claims regarding those in poverty:

• • “Almost always the TV is on, no matter what the circumstance.”
  • “The mother has the most powerful position in the society if she functions as a caretaker.”
  • “A ‘good’ woman is expected to take care of and rescue her man and her children as needed.”
  • “People are possessions.”
  • “Options are hardly ever examined. … These kinds of statements are common: ‘I quit’ and ‘I can’t do it.’”
  • “Many of the homes/apartments of people in poverty are unkempt and cluttered. Devices for organization (files, planners, etc.) don’t exist.”
  • “Lives in the moment — does not consider future ramifications.”

Importance of Support Systems:

As previously mentioned, the aim in the mind of the authors is for those in poverty to move up into the middle class. In order for this to occur, they must be introduced to the hidden rules of the middle class, upgrade their registers of language to include the formal register, and overcome class-based patterns. This is accomplished by buttressing one’s support systems, including coping and problem-solving strategies, general knowledge and know-how, social connections and networks, and positive and procedural self-talk. Interventions can be adapted within social service and workplace settings to account for and train those in poverty in these support systems. An entire chapter is dedicated to the topic of mentoring, including a basis for the practice and practical tips. An emphasis is placed on formal and informal mentoring in the workplace. 

Considerations

Definition of Poverty:

As was discussed before, the diagnosis of the causes of poverty and goal of our efforts is vitally important in informing our remedies, or strategies. Therefore, an accurate definition of poverty is essential. If you are at all familiar with True Charity, you are aware that we wholeheartedly endorse Brian Fikkert’s and Steve Corbett’s explanation of poverty as a break in the four foundational relationships in God’s original design: God, self, others, and the rest of creation. It should be noted that these dysfunctional relationships are not just observed in “the poor” but in all humanity, though material poverty is a common symptom of breaks in these relationships. We appreciate the acknowledgement by the authors that the basis of poverty is not financial and that emotional, mental, spiritual, physical, and relational resources “play a vital role in the success of an individual” (12). Most of these “resources” could fit within the four foundational relationships.

However, where the worldviews obviously diverge is in the aim of our poverty-fighting efforts. Whereas the authors advocate for mobility of those in poverty into the middle class, we believe that the aim of true charity is shalom, which is wholeness or healing of those foundational relationships in the individual. The approach of the authors is in stark contrast with the thesis of the work covered in a previous Book Highlight discussing Becoming Whole. Fikkert and Kapic specifically address the unfortunate (and ultimately unsatisfying) goal of many poverty-fighters, both religious and secular, to assist “the poor” in attaining the American Dream. Instead, they contend that our true aim should be to help individuals become whole, as God intended them.

Generalizations of Classes:

The generalizations of each of the three classes are a foundational aspect of the entire book, and they are presented in a rather conclusive research-based manner. For example, for those in poverty, humor is about people and sex; for those in the middle class, it is about situations; and, for those in wealth, it is about social faux pas (44-45). However, the basis of these generalizations is by no means empirical, and no overt attempt is made to explain the basis of these contentions. One must turn to the Research Notes section (234-238) of the book to discover that these generalizations are collected from rather non-authoritative sources.

The reader will find that some sources are first-person accounts that include observations about their specific setting (e.g. “Watson School,” “South Central L.A.”) or are anecdotal in nature. A number of sources are quite dated, five of the twelve having been written as early as 1956 to 1972, which is one of the dangers of generalizations – they are not timeless and can hinder one’s work when based on inaccurate assumptions. Other cited sources are steeped in Marxist ideology, one labeling multiple classes as versions of the “proletariat” and another describing itself as “uncover[ing] and defin[ing] a new form of class conflict in America.” One source is commonly depicted as tongue-in-cheek and a “snide” attempt at categorizing society by classes. Some of the more descriptive generalizations look to be derived from these works, based on the notes.

Whether you refer to them as cultural norms, social mores, or hidden rules, differences in culture exist, and culture–a common language, history, and behavioral characteristics–can most certainly apply to social status. There are also undoubtedly patterns observed in human behavior due to our common nature. Certain aspects of our nature will be more commonly observable in serial crises, which those in poverty are more likely to experience more often and with more severity. The reader will also certainly recognize some of the patterns outlined in the book in those with whom he or she works, and maybe even in the context of his or her own extended family. These might serve as an aid (even sort of a psychological shock absorber) as you encounter and process the tragic and unimaginable stories common among those with whom we work. 

However, the charity worker must be cautious to not allow observed patterns and generalizations to cause inattentional blindness, the psychological phenomenon of being blinded to that to which we are not paying attention. If we assume that all homeless teens, for example, are juvenile delinquents, we might be blinded to a circumstance where one is being sex trafficked. We must view each encounter with those we are serving with this phrase in mind: “Question your assumptions.” Deliberate observation of that individual’s unique background, personality, experience, and skillset will allow us to better see the whole picture and determine the appropriate intervention that address the root causes of his or her poverty. (Learn more about inattentional blindness in the True Charity Takeaway entitled Assume Nothing and in the True Charity University course on Discernment.)

 

Importance of Relationships and Mentoring:

We applaud the authors’ emphasis on healthy relationships. In the absence of functional dynamics among one’s family and friends, an important factor in escaping material poverty is a restoration of healthy relationships with others, or ”bonding” as we refer to it. We acknowledge that there are habits, lifestyle patterns, and decisions that lead to a more fulfilled life, but these are not based on the utilitarian rationale of “the poor” reaching the middle class, as presented by the authors. We hold that they are based on a restoration of those foundational relationships, primarily one’s relationship with their Creator. And, building healthy relationships with those who can walk alongside another to mend those behavioral and decision-making patterns are key to working toward shalom, or wholeness.

Practical Advice to Those in Work Settings:

A major route out of poverty is full-time work, and keeping that work is obviously a major factor, considering that only 2% of full-time workers live in poverty (see pg. 57). An aspect of this book that we appreciate is the practical advice given in numerous chapters directed toward those that regularly employ those trying to escape material poverty. Business leaders in these settings can greatly benefit by understanding the common issues experienced by those in poverty. Practical advice is provided on how to walk alongside those dealing with regular crises instead of the mutually detrimental practice of immediately firing the offender (75-77, 109).

Program Design and Evaluation:

Two separate chapters are dedicated to the topics of client-focused process review and organizational collaboration. As the authors posit, it is necessary to regularly examine the processes we employ to ensure they are focused on the success of those in need that we serve. In our work, we sometimes tend toward what makes our jobs easier, even if it obstructs the success of those we help. The authors advocate for an exercise they term “client’s life cycle” in which a client’s experience is evaluated from first encounter to their exit from your organization’s services. Are their needs being met? Are there common misunderstandings among clients? Is this resulting in a failure to reach intended outcomes? (160-171)

Another chapter discusses the need and practical steps for resources across communities to be connected and utilized in a collaborative manner for the benefit of those we serve, depending on their unique needs. It is implied that the authors have a different paradigm for the role of government in poverty-fighting efforts, including the desirability of government funding for private organizations. (TCI believes that these efforts should be privately funded.) However, they do emphasize in this chapter that programs are more effective when “non-governmental, community organizations” are the source of these services and are collaborating in the delivery (178).

 

Who Should Read This?

This book is a foundational read in many social work circles. While we do not agree with all of its conclusions, it does hold substantial areas of common ground with books like When Helping Hurts and Toxic Charity. Since not all stakeholders agree with the biblical basis for those other works, a reader tasked with working with such stakeholders can reference aspects of Bridges Out of Poverty to support more effective approaches, such as mentorship and employment training rather than interminable relief. Additionally, while we don’t think this book lays a good framework for poverty resolution, it does share many useful observations and case studies and provides good ancillary knowledge to the discerning reader.

 

Bridges out of Poverty can be purchased at Amazon. If you purchase the book through this link, True Charity will earn a small amount as an Amazon Associate

 

 

 

 

This article is based on the following edition of the book highlighted:

Payne, R. K., DeVol, P. E., and Smith, T. D. (2009). Bridges Out of Poverty: Strategies for Professionals and Communities. Aha! Process.

 

 

 

 

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The Purpose of the Book | The Perspective | The Key Points | Details We Love | Considerations | Who Should Read This?

 

The Purpose of the Book

Becoming Whole, written by Brian Fikkert and Kelly Kapic, is a sequel to When Helping Hurts. It targets the poverty-fighter who has already been introduced to the concepts in When Helping Hurts and who has implemented or plans to implement changes in their practices to help individuals conquer perpetual poverty. It zooms into the underpinnings of those practices, further examining what the actual goal is. Is it to help individuals attain the American dream?  Is it simply to lead others to spiritual salvation?  Fikkert and Kapic contend that our true aim should be to help individuals become whole, as God intended them, and they provide a full exploration of why this should be our end goal in poverty alleviation efforts, including many practical examples and stories.

 

The Perspective

Whereas When Helping Hurts touches a bit on the scriptural basis for re-examining our efforts to “help” the poor, this follow-up focuses on deep theological and philosophical foundations, ultimately pointing to the necessity of emphasizing individuals’ relationship with God as the primary step toward escaping poverty. But, Fikkert and Kapic make clear that one’s reconciled relationship with God and the healing and recalibration that occurs in one’s mind, will, affections, and body should lead to the reconciliation of the other three foundational relationships. One might say that they are promoting a holistic approach to poverty alleviation and development.

 

The Key Points

Individual and Cultural Formation:

In Part I of the book, Fikkert and Kapic explain that individuals and cultures are shaped by metanarratives, “overarching account[s] of the nature of God, of human beings, and the world.”  These metanarratives shape individuals and communities through three channels. 

• The story of change represents the community’s conception of the goal of life and how to achieve that goal.
• Formative practices are the behaviors that the community believes will help achieve the community’s goals.
  
• Environmental and social systems are the institutions that are formed to encourage the formative practices, such as schools, churches, laws, or social activities.

The individual influences these three channels, but the community, or the whole collective of individuals, also influences the individual in these areas through what Fikkert and Kapic call a “formative feedback loop.” This process ultimately makes the community what it is.  They posit that, of the three, the story of change is the vital element that must be examined in order to alleviate poverty, as the formative practices and environmental and social systems are based on it.  The story of change, though, is based on metanarratives.

The Three Foundational Metanarratives:

Throughout the book, Fikkert and Kapic explain how three foundational metanarratives interact to influence individuals’ and communities’ stories of change.  In part two of the book, they introduce these metanarratives: 

• Historic Christianity holds that the individual is created by God in His image with a body, mind, affections, and will that are used to interact in healthy relationships with God, self, others, and the rest of creation.
• Western Naturalism denies a divine being and elevates man as the “master of the universe” whose intention is to serve their own self-interest.
• Traditional Religion acknowledges a divine being or beings but who cannot be personally known and are arbitrary and capricious in their interactions with man.

One story of change that has emerged from an interaction between Historic Christianity and Western Naturalism is “Evangelical Gnosticism,” and it has greatly influenced the Western church’s approach to charitable practices. Western Naturalism’s emphasis on the physical and meeting its material needs in the here-and-now has displaced Historic Christianity’s theme of Christ “reconciling all things.” In exchange, Evangelical Gnosticism promotes solving an individual’s “legal problems” with God, reducing it down to obtaining eternal pardon through accepting Christ but then pursuing the dead-end materialism of the “American Dream” that will always fail to bring wholeness that comes from reconciliation with our Creator. 

According to Fikkert and Kapic, Evangelical Gnosticism’s story of change can be summed up this way: “The primary goal of life is to get the soul to heaven for all eternity” with a secondary goal of “making the body happy in this life through self-centered, material consumption.”  If the Western church is guided by this fallacious story of change, we will never find full satisfaction.  Furthermore, if Evangelical Gnosticism guides our poverty alleviation, neither we nor those we try to help will experience full restoration.  So, what should the story of change be for us and for those we’re attempting to help?

God’s Story of Change:

According to Fikkert and Kapic, everything we do to help individuals in poverty flows from the story of change we embrace. What is the goal of life?  How can this goal be achieved?  In summary, Historic Christianity focuses on the individual as being created in His image for relationship and to experience shalom in all its meaning, including safety, tranquility, wholeness, friendship, and contentment. After the Fall in Genesis, this shalom was broken, including the four foundational relationships. 

The goal of God’s story of change is human flourishing, which is experienced when individuals use “their mind, will, affections, and body to enjoy loving relationships with God, self, others, and the rest of creation.” This must be our goal in poverty alleviation. 

Fikkert and Kapic spend the remainder of part three discussing how to achieve the goal of God’s story of change: “Through the gift of the Son and Spirit, the triune God accomplishes our reconciliation to God, self, others, and the rest of creation.” Additionally, they illustrate how this reconciliation impacts not only the spiritual “legal status” of those we are helping but also the habits, addictions, relationships, and corrupt systems that we experience and encounter day-to-day.

 

Details We Love

Although the content of Becoming Whole may not be the most practical, it is vital that our practice be undergirded by right theology and philosophy, and Fikkert and Kapic provide a phenomenal framework for ensuring our goals and strategies are founded in God’s story of change.  

The authors provide a robust discussion of the role of healthy relationships in one’s overall mental and emotional health, but they extend their discussion of relationships to one’s success at work, another aspect of God’s original design: “Work divorced from proper relationships is contributing to an explosion of mental health problems and a dysfunctional society.”  We wholeheartedly agree!  Building and restoring relationships are key aspects to helping to lead those experiencing poverty into freedom and reconciliation with God.

 

Considerations

Becoming Whole is not a light read. It challenges the reader to ensure our approaches are rooted in the correct story of change, which involves the reader examining his or her own understanding of the Gospel.  Keep this in mind before picking it up and be prepared to do some serious self-examination.

Although this book is not highly practical, a companion book, A Field Guide to Becoming Whole, has been created to help one examine their current approaches and practically implement a holistic approach.

It should be mentioned that, in discussing environmental and social systems, Fikkert and Kapic breach the topic of systemic racism, contending that it is present and has played a significant role in the prevalence of poverty throughout history.  This is a highly controversial subject, but Fikkert and Kapic present their perspective in a tactful manner.  Whether the reader agrees with their arguments or not, this is not a central theme of the book, and it should not discourage those who disagree from taking up the book.

 

Who Should Read This?

If you desire a deeper exploration of the idea of the four foundational relationships broken because of the Fall than is in When Helping Hurts, you will greatly appreciate this book.  Fikkert and Kapic dive into the theological “deep end” to ultimately contend that we must focus on more than just them finding forgiveness through Christ, or solving an individual’s legal problems with God, but also on restoration of the whole person with their Creator.

 

Becoming Whole can be purchased at Amazon. If you purchase the book through this link, True Charity will earn a small amount as an Amazon Associate

 

 

 

 

 

Jump to:

The Purpose of the Book | The Perspective | The Key Points | Details We Love | Considerations | Who Should Read This?

 

The Purpose of the Book

Have you wrestled with a growing sense that charity alone isn’t enough to solve the world’s deepest problems? Whether it’s feeding the hungry, ending human trafficking, providing clean water or translating Scripture, nonprofit leaders have been looking for ways to increase impact without creating fatigue for their financial donors. Aimee Minnich’s book, The Profitable Charity, is a primer on “Charity Enterprise,” a model for ministry funding that encourages nonprofits to embrace avenues of revenue building to fund their ministry. This allows for a decreased reliance on donor dollars alone while creating the potential for greater impact. Minnich so believes in the impact of this model, she left her role as President and General Counsel for the National Christian Foundation, Heartland, a $1 billion foundation, to co-found the Impact Foundation, which facilitates investments in charity enterprises and other impact companies.

 

The Perspective

Businesses built alongside charity have the power to change social dynamics in ways that charity alone simply cannot.” (3) While more than half of nonprofits incorporate some effort at income generation, few realize the full benefit of their efforts because they lack the necessary tools, knowledge, expertise and/or desire to develop those efforts. Meanwhile, organizations continue to struggle to meet fundraising goals for their current programs and are constantly dealing with donor fatigue and attrition, while always seeing other needs that could be met “if only.” Minnich advocates for Charity Enterprise, a “profit-making endeavor that funds and complements a charitable purpose. It’s not just a business that uses only its profits to fund ministry work. The business itself advances the mission.” (5) Minnich says that by blurring lines between ministry and business, this approach creates greater social impact while also making a profit that can be sown back into the ministry.

 

The Key Points

Minnich starts by looking at the challenges of traditional fundraising, characteristics of millennial giving, and the rise of socially minded businesses. In doing so, she establishes the problem that she believes charity enterprise can help solve, namely that changing donor demographics is making traditional fundraising increasingly difficult. Before showing how charity enterprise can be the solution going forward, though, Minnich acknowledges that it’s a concept easily misunderstood and spends a good section explaining what it is and what it is not, as well as addressing the obstacles that arise for those who attempt the charity enterprise model.

The remainder of the book is devoted to practical ideas for how to create sustainable revenue in a charity or nonprofit context, along with stories of those who are increasing their social impact by using a charity enterprise model. The thrift store established by Mission Adelante in Kansas City, KS, for example, provides revenue for the ministry to Latino and Bhutanese communities while providing employment opportunities to the immigrant population (37ff). Another example of charity enterprise arose from Brother in Blue Reentry (BIB), a prison outreach in Kansas, that eventually took over a prison’s cafe at the request of a warden. The cafe serves visitors to the prison, provides revenue to BIB, and employs inmates who gain experience in customer service and restaurant management (32-33).

 

Details We Love

While Minnich starts by looking at the state of traditional fundraising and the diminishing returns on desired social impact outcomes, she wisely pauses to make a brief theological case for charity enterprise (12-14). This helps overcome any potential characterization of her solution to the fundraising problem as being merely pragmatic.  Perhaps the book’s greatest strength, though, is the time Minnich takes to clearly define what charity enterprise is and is not.  She includes a helpful graphic that shows a spectrum of various models, from “profit only” structures that distribute earnings to owners (traditional businesses, tithing businesses, and impact companies) to “mission only” structures (charity enterprises and traditional charity), which reinvest earnings into the enterprise (20). From here, Minnich addresses the obstacles that prevent nonprofit leaders from fully engaging the charity enterprise model, exposing the “false dichotomy between mission and profit” (25) and offering a good example of a plan that can be put in place to provide accountability, prevent greed, and keep the focus on measurable spiritual and social outcomes from the enterprise. 

We always appreciate when a book encourages the measuring of outcomes and, in charitable work among the poor in particular, a model like charity enterprise provides great opportunities for challenge-driven ministry—giving viable work opportunities for those willing and able to earn their basic needs. Charity enterprises are a great impact model of ministry that can help break the cycle of dependency for those in need while also offsetting the costs of the ministry itself, thus reducing the reliance on donor dollars alone.

 

Considerations

This book is brief—that makes it a quick read but, for those persuaded by it toward the model of charity enterprise, Minnich’s book will only serve as a primer. Thankfully, there are helpful appendices regarding the practical and tax considerations for setting up a charity enterprise, as well as a list of additional resources for those who’ve dipped their toes into Minnich’s book and are ready to dive deeper into the charity enterprise model (61). These resources include The Lean Startup by Eric Ries for those looking to get started, The Four Disciplines of Execution by Franklin Covey for those looking for disciplined growth in their charity enterprise, and, for counsel along the way, the Impact Investing Charitable Foundation founded by Minnich herself.

 

Who Should Read This?

We recommend this book for nonprofit leaders who resonate with the struggle Minnich describes, the limits of traditional fundraising, or for those who simply have a ministry vision currently constricted by the traditional fundraising model.  We also believe those convinced of the “pillars of true charity” (voluntarily sourced, challenge-oriented, and outcome-driven) will find charity enterprise to be a great way to put all three into practice.

 

The Profitable Charity can be purchased at Amazon. If you purchase the book through this link, True Charity will earn a small amount as an Amazon Associate

 

 

 

 

 

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The Purpose of the Book | The Perspective | The Key Points | Details We Love | Considerations | Who Should Read This?

The Purpose of the Book

In Who Really Cares: America’s Charity Divide, Arthur Brooks sets out to answer three questions: who gives, who doesn’t, and why does it matter? America is by far the most generous nation in the world – both in percentage of income financial giving and non-monetary contributions like volunteer time and organ donation. However, the high American average obscures the fact that there are two separate groups of Americans – some who give a lot, and some who give hardly at all. Brook’s findings show who these two groups are and provide inspiration and challenge to charity leaders and regular Americans alike.

The Perspective

Brooks’ tone is one of unification around common American values. His guarded optimism finds opportunities for unity in an era of division. Brooks lets the data drive his narrative – his work is garnished with anecdotes, but they never substitute for meatier facts. His approach is open-minded – he points out that the facts about charitable giving align neither with public perception nor his pre-existing opinions.

 

The Key Points

Brooks points out a significant charity divide between givers and non-givers in our society. The givers give both formally and informally of their time and money – the non-givers are stingy across the board. The givers and non-givers are not reliably segmented by race, income, gender, or party affiliation. However, there are four key factors that determine someone’s likelihood of being a giver.

1) Religious people are givers: Religious observance is a key predictor of generosity. People who attend church weekly are 25 percentage points more likely to give money and 23 points more likely to volunteer than people who rarely attend. They give 350% more money and volunteer 200% more time despite not having higher household incomes. Notably, this giving was not just to religious charities and causes; their support of entirely secular charities and voluntary associations is also comparably higher. Additionally, this factor transcends simple partisanship, secular conservatives are slightly less generous than secular liberals.

2) People who oppose government redistribution are givers: People who think the government should redistribute more income to the poor are significantly less likely to give to the poor themselves. Even adjusting for income and all other factors, their fervent belief that the government should do more diminishes the likelihood that they give to charity by 10 percentage points (they volunteer less as well). This effect gets even stronger when combined with religiosity. A person who goes to church every week and strongly opposes government redistribution will give 100 times more to charity than a secularist who strongly supports redistribution – the churchgoer will give 50 times more to non-religious charities as well. 

3) The working class is the giving class: Unsurprisingly, families with a net worth of over one million dollars give about half of all charitable contributions. However, in terms of percentage of income, the poor are more generous than the rich or middle class. The poor do not all give at the same rates. Among similar families with the same annual income, welfare recipients are 300% less likely to donate their time and money than their working counterparts. Working poverty is correlated with generosity; welfare poverty is correlated with selfishness.

4) Strong families are givers: Married parents are more likely to give to charity and volunteer than non-parent couples with similar incomes. This may seem odd at first, because kids are expensive and time consuming, but since parenting is itself a charitable act, it stands to reason that people who choose to parent are more likely to give in other ways as well. Generous parents also raise generous kids – parental modeling is a good predictor of how giving kids will be later in life. Additionally, people are also more generous with inherited money than with earned income.

The final point that Brooks makes is that charity is good for the givers. From both statistical observation and controlled trials, charity seems to make the giver happier, healthier, wealthier and more civically engaged. For this reason, a world in which the government provides for all the needs of the poor is not only worse for the poor, but for the rest of us as well.

 

Details We Love

Brooks opens with the idea that charity must be consensual and beneficial. Brooks gives the example of a homeless man. If he forces his way into your home, that’s breaking and entering. If you hold him there against his will, that’s kidnapping. If you invite him to stay and he accepts, that’s charity. This definition of the voluntary nature of charity feeds our core belief that authentic charity is voluntarily resourced – not merely compelled by the government. As Brooks evidences, this voluntary sort is much better for all parties involved. Brooks also shows a significant crowd-out effect of private charity from additional government giving. We agree with his assertion that non-profits who rely entirely on government grants are failing to have the broad social impact that they could. Charity is good for people, and charities have a responsibility to facilitate it for both givers and recipients.

 

Considerations

Who Really Cares doesn’t address the effect of charitable giving. Brooks points out that religious people are far more likely to give money to panhandlers and it makes givers feel good. That tells us nothing about what it does for the panhandler – it most likely feeds an addiction. Charitable intent is important, but it’s not all that matters. Also, we should note that this book is now over a decade old, so some of the numbers might have changed slightly. Overall, the book still feels very current and the aging provides this work with the credibility of seeing some of its predictions come to pass.

 

Who Should Read This?

This book helps readers grasp a detailed picture of the importance charity plays in our society, who upholds it, and how we can further it. It can provide good insights and inspiration to non-profit leaders and anyone interested in what makes American givers get behind your work.

 

Who Really Cares can be purchased at Amazon. If you purchase the book through this link, True Charity will earn a small amount as an Amazon Associate