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The Purpose of the Book

As an accompanying resource to the best-selling book, When Helping Hurts, The Chalmers Center’s Helping Without Hurting in Short-Term Missions by Steve Corbett and Brian Fikkert offers churches practical guidance on the right way to conduct short-term mission trips to materially poor communities. 

In the 1960s and 70s, these trips became popular — and that trend continues with churches deploying millions of members and spending an estimated $1.6 billion annually. The authors note those resources could be better used by local pastors, charity workers, and missionaries who best know their communities’ needs. 

That raises an important question, “If we have that kind of money and it can be used in that way, why not just send it and stay home?” The answer is that when rightly executed, short-term mission trips allow us to engage with God’s people and witness His work in communities across the globe.

I’ve participated in many such trips, both healthy and harmful, and found this book eye-opening — and sobering. It has dramatically shifted my perspective for the better. Before, I viewed short-term missions as a sacrificial, two-week gift of my time to “fix” decades of poverty. Now I understand it’s a gift for us to connect with and encourage believers who live thousands of miles away. Seeing mission trips as opportunities for fellowship with brothers and sisters in Christ has allowed me to focus less on what I can do for them and more on fruitful ways to support the valuable work they do through my prayer, encouragement, advocacy, and financial support. 

The Perspective

This book is written from a Christian perspective and is directed to American churches who routinely send mission teams internationally to alleviate poverty. That said, its examples and principles also apply to domestic, cross-cultural projects.

The Key Points

Part One, “A Different Sort of Trip” challenges the common idea that short-term missions should focus on providing relief to low-income communities. Instead, those communities need long-term development which means more is required than distributing material goods and the time invested in a short-term trip. 

 A better approach is to partner with an existing organization or church already practicing ongoing, effective charity in their local context. Because those boots-on-the-ground poverty fighters know their communities and what’s best for them, an outside church should establish a supportive, ongoing partnership with them. 

That means an emphasis on spending time with them, listening and learning about their daily lives, and offering encouragement. To put it another way, our emphasis should be on offering our presence rather than our projects, to “be with” rather than “do for.” 

After an honest evaluation of your church’s mission programs, you may find a shift in mindset and execution is needed. This can prove difficult, especially if your church has been doing things a certain way for many years. In Part Two, Corbett and Fikkert offer extensive advice on “Implementing a Trip.” They cover how to navigate cultural differences, find a partner organization, shift existing trip practices, build and train a mission team, and apply field experience upon returning home. 

The Leader’s Guide walks team leaders through basic principles and gives background for planning a healthy short-term trip. The Participant’s Guide (which includes videos) can be used for team training before, during, and after the trip. It will shape your team’s perspectives and expectations before going on the field and prepare them to effectively continue poverty-alleviation ministry once they return.

Details We Love

The authors are committed to helping the American church understand how poverty alleviation and strengthened economies can be helped, not hurt, by our efforts. They emphasize subsidiarity, i.e., the importance of strengthening community relationships, which is built on the principle that local churches and organizations know more about their neighbors’ needs than an outside group 2,000 miles away. 

Considerations

It would be best for readers to start with When Helping Hurts, since Helping Without Hurting is intended as a sequel. Many of the principles and concepts will be better understood if the books are read in that order.

At True Charity, our focus is on long-term, short-distance ministry, which is the most effective for poverty alleviation. While Helping Without Hurting focuses on short-term, long-distance missions, it still provides valuable insight for building relationships with people from diverse backgrounds within our cities, states, and country. 

Who Should Read This?

The American church is sending millions of its members across the globe — and the potential impact is significant. Yet sadly, “The church of Jesus Christ is spending billions of dollars annually on approaches that often do lasting harm both to materially poor people and to those of us who are seeking to serve them. The poor deserve better than this … our King deserves better than this.” (Helping Without Hurting in Short-Term Missions, pg 39). That’s why this book is a must-read for any church involved in short-term missions. 

Helping Without Hurting in Short-Term Missions can be purchased at Amazon. If you do so through the link provided, True Charity will earn a small amount as an Amazon Associate.

This article is just the tip of the iceberg for the practical resources available through the True Charity Network. Check out all of the ways the network can help you learn, connect, and influence here.

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STEVE LYON
Editorial Director
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The Purpose of the Book: 

Writing as a former Marxist, Jerry Bowyer presents biblical and historical evidence that refutes leftist claims Christ condemned wealth and mandated its redistribution to the poor. Instead, he shows us Jesus only denounced the use of economic power to oppress them. 

The Perspective 

The author cautions us that some modern theologians have imported socialist/Marxist notions of wealth distribution into key biblical texts, resulting in what is commonly known as liberation theology. He reminds us that “socialism sets up political and economic hierarchies — always.” Therefore, we must recognize “Liberation theology has stolen these passages from us … [and] take this ground back for Biblical Christianity.”  (p. 16)

Key Points 

Jesus only condemned the oppressive use of wealth by elitist power brokers in Judea and Jerusalem. He never condemned the accumulation of wealth in Galilee. 

NT scholarship in the 70’s and 80’s allowed Marxist-influenced social science models to influence their observations Galilee was “backward and poor” and that large numbers were ousted by landowners leaving them with no source of income. More recent scholarship and archaeological digs demonstrate that wasn’t the case.

Indeed, Galilee (where Christ spent His childhood and most of His ministry) was a decentralized, “entrepreneurial society with broad ownership of property and reasonable prosperity based on [locally owned] farming, fishing, building, and manufacturing of stone jars” (p. 40). In addition, Nazareth was known for its olive-oil production — and the father and son team of Joseph and Jesus likely participated in a documented regional building boom that required the talents of highly-skilled craftsman who benefitted from “a fairly high level of income and social influence” (p. 43). 

Additionally, Galilee wasn’t as heavily taxed as its southern counterpart, freeing up capital for free-enterprise investment. And all of lower Galilee was strategically located on the major trade route from Egypt to Asia Minor, giving it access to merchants ferrying goods to distant points in the Roman Empire. In sum, “Jesus grew up in a commercially vibrant region, a conduit from the ancient empires of the east to the more modern Mediterranean ports that served as connections to Greece and Rome.” (p. 36). 

Bowyer’s point is that had Christ wished to condemn productivity and wealth carte blanche, He could have easily done so in Galilee. Yet He never did.

Judea, on the other hand, operated in a calcified, hierarchical economy dependent on Roman and Temple taxation. Consequently, it accommodated corruption — and oppression by those in power. The author believes Mary addressed that issue in her response to Elizabeth’s exuberance Mary would give birth to the Savior: “He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. He has brought down rulers from their thrones, and has exalted those who were humble. ‘He has filled the hungry with good things; and sent away the rich empty-handed.’” (Luke 1:51-53, referring to Ps. 107:9, NASB). 

Christ’s condemnation of excesses in the Judean power structure can also be seen in differences between the “Sermon on the Mount” (Matt. 5-7, spoken to a largely Galilean audience) and the “Sermon on the Plain” (Luke 6:17-49, delivered to a crowd from Judea, Jerusalem, and Tyre and Sidon [with whom Judean elites had close economic ties]). For instance, the former addresses those “poor in spirit” (Matt. 5:3); the latter, those who are poor (Luke 6:20). The former offers hope for those persecuted on Christ’s account (Matt. 5:11-13); the latter replaces that with condemnation of the rich (Luke 6:14-15).

Other examples include Christ’s encounter with the rich young “senator” (Bowyer’s terminology, Mark 10:17-25) and Zaccheus (Luke 19:1-10); His driving money changers out of the Temple (John 2:12-17 and Matt. 21:12-13); and the toleration of shepherds (considered so untrustworthy they weren’t allowed to testify in court; and who were banned from regular religious practice because their seven day work week kept them in a constant state of ceremonial impurity) because they were  “necessary to the operation of the ruling class and its revenue center in Jerusalem.” (p. 26)

Powerful economic forces were a key driver in the Crucifixion

Early Christian historian Eusebius documented Pontius Pilate’s intense dislike for the Jews and the harsh way he treated them. Thus, Bowyer rightfully asks why he was so accommodating to the mob who demanded the Lord’s death. He offers two answers:

First, they threatened to brand Pilate as an enemy of Caesar, a charge for which the Roman emperor Tiberius had one of Pilate’s contemporaries — Sejanus — executed (along with his family, friends, and political allies). Second, the Roman financial collapse of A.D. 33 (precipitated by the failure of important Roman banks and the loss of agricultural revenue) drove the empire into a destabilizing economic panic. Thus, “the usually hard-line Roman cynic Pilate was much more easily pushed around, including being pushed into rubber-stamping the unjust execution of the peaceful Jesus of Nazareth …” [sic]

“Forgive us our debts …” in the Lord’s prayer (Matt. 6:12)  — and the use of Is. 61:1 in His inaugural sermon (Luke 4:17-21) — should be understood in the light of the seven year release-of-debt provision in Deuteronomy 15.

Jesus articulated both as a corrective to the first-century rabbinic principle of “prosbul,” developed by experts in the Torah so they could still lay claim to debts owed. 

He also believes Christ’s statement during  His burial anointing that “you will always have the poor with you” (Mark 14:7, et al) is a prophetic statement of judgment against the Jewish hierarchy for their refusal to obey Deuteronomy 15 — and that the destruction of Jerusalem in AD 70 was a direct result of that disobedience, noting the economic devastation lasted two millennia. 

Details We Appreciate

The author is correct to challenge the biblical basis for Marxist/socialist notions of wealth distribution (which seeks to replace God with government). Doing so mars our ability to reflect God’s image. It assaults the dignity that comes from the regenerate work of the Spirit to produce Christ-like character and its attendant virtues: industry, personal responsibility, creativity, faithfulness, and integrity (among others). Indeed, wealth redistribution works against True Charity’s commitment to champion a resurgence of civil society in the fight against poverty.

As well, we appreciate his caution that “any follower of Jesus who wants to assert any ideology that requires concentrations of power in the state must first show us why those who operate the levers of power in our time will do it less selfishly than those who pulled the levers in Jesus’ time” (p. 133-4). Along the same lines, “No group is virtuous enough or smart enough or great enough or has enough common sense or diplomas or four-dimensional chess skills to wield power over others and not turn whatever capitol they rule from into a swamp land” (p. 134). Indeed, “Christians should be the last people to sign up for massive concentrations of economic power in the state.” (p. 135)

Considerations 

The book suffers from two major weaknesses:

First, a lack of focus. It is not a theology of Jesus’ teaching on social justice and economics, as the subtitle implies. Rather, much of it is an amalgam of economic and biblical facts (some misapplied and some — unfortunately — wrong) that don’t support the subtitle. Bowyer mistakes volume of content for relevant content, which weakens his argument. That’s most pronounced in the second half of the book.

Second, incorrect or inadequate exegesis. For instance, the Judean/Galilean divide is an irrelevant dichotomy. It assumes the Galilean economy was bereft of the misuses alleged to the southern economy, was therefore more virtuous, and thus passed muster with Jesus. Yet a clear theology of human nature demonstrates “all have sinned and fall short of the glory of God” (Ro. 3:23; see also 1 Ki. 8:46, Ps. 14:1-3, Eccl. 7:20, et al). That means there were economic sinners in Galilee, too (which the author admits on p. 134) and Christ’s condemnation of wealth’s misuse applied there just as much. Thus noting where the message was delivered does little to support his contention that Christ affirmed the Galilean economy (and thus a biblical accumulation of wealth) and condemned the Judean one.

As well, parsing differences in the crowds to whom the Lord delivered the Sermon on the Mount (Matt. 5-7) and the Sermon on the Plain (Luke 6:17-49) is tenuous at best. Both groups probably numbered in the thousands and consisted of people from a wide range of persuasions and backgrounds. It is far more likely differences between the two sermons had more to do with His choice of two messages to address the universality of human need than the crowd’s economic proclivities. 

Thus, in this reviewer’s opinion, Bowyer wastes the reader’s time by sharing facts that, while interesting, lend no additional support to what is already abundantly clear: The Lord’s condemnation of first century Judaism’s inflated sense of self-righteousness and the misuse of wealth it engendered. Indeed, an exposition of critical texts in support of that truth are absent and would have been more helpful (e.g., Matt. 6:19-34, 23:13-26, and Mark 7:6-13) — as would a clearer examination of how His anointing for burial (Matt. 26:6-13, Mark 14:1-9, John 12:1-8) countermands socialist/Marxist notions of wealth distribution. Likewise, it would have been helpful for the author to at least touch on Paul’s acknowledgment that at times, he lived in material prosperity — with no condemnation from the Lord for having done so (Phil. 4:12).

Other exegetical missteps include the claim Judas Iscariot “was very likely a Judean and somewhat likely from a family with an ideological affinity for the ruling political elite of Judea” (with no evidence to support that claim, p. 72);  that the 10,000 talents owed by the slave in the parable of Matt. 18:23-35 is a sum so large it is “sensible” to “see this as a story about the combined debt of a nation over several years” (p. 82) — minimizing the parable’s purpose as an illustration of the overwhelming debt owed by individual sinners to a holy God (and His depthless willingness to forgive that debt); his confusion on p. 114 over whether Adam and Eve’s sin and resultant death might have been a debt paid to Satan “for his work of helping them open their eyes and get knowledge of good and evil …?” — which is heresy (see Col. 2:13-14, 1 Pet. 2:24). 

More examples include his contention Christ’s claim “you will always have the poor with you” (see passages on His anointing, listed above) is due to Israel’s violation of the cancellation of debt provision in Deut. 15. Yet that passage clearly affirms that even with the provision in place, “the poor will never cease to be in the land” (Deut. 15:11). And equating Christ’s reading of Is. 61:1 with the reinstitution of Deut. 15 unnecessarily limits that passage to the economically oppressed (who are never mentioned in it as such). Finally, it would have been helpful for Bowyer to explain how Nathanael’s question “Can anything good come out of Nazareth?” (i.e. Galilee, John 1:46) co-exists with evidence he offers that the Galilean economy was “commercially vibrant” and that Joseph and Jesus were in-demand, highly skilled craftsmen who would have enjoyed a good income and a degree of social influence (again, pp. 36 and 43).

Who Should Read This?

For reasons cited above, we only recommend The Maker versus The Takers for readers savvy to the exegetical imbalances cited and who are willing to accept its failure to deliver what the subtitle promises. That said, it is of some value in rightly pointing out the error of socialist/Marxist interpretations of the text and why those came about; for general information on the economy of Galilee and the Roman financial crisis of 33 A.D.; and for its wise caution against the consolidation of power in the hands of any ruling class. 

Makers vs. Takers 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 

In Same Kind of Different As Me, Ron Hall, a wealthy art dealer, and Denver Moore, a modern-day slave and homeless vagabond, share their stories of their past and how God brought them into deep friendship. While very different, both chronicle the journey from brokenness to restoration. The beautiful journey of their friendship proves the power and necessity of bridging social gaps because every human is made in the image of God, needs redemption, and has value to contribute.

The Perspective 

The story begins with Denver, a black man who grew up on a 1950s Louisiana cotton plantation riddled with racial injustice and prejudice–so much so that he never attended school. Its oppressive sharecropping system kept the poor, poor, and the rich, very rich. 

Tragedy after tragedy took its toll and finally led him to hop a train out of Louisiana with less than $20 in his pocket. Eventually, he settled in Fort Worth. With limited resources and no opportunity for education or to learn a trade, he turned to a life on the streets, sometimes making poor choices. Denver’s journey illustrates that poverty is often complex. It can result from foolish actions, systemic injustice, or a mixture of both. 

Ron also had humble beginnings. His father was an alcoholic, so for all intents and purposes, his mother raised him. Most summers, he picked cotton on his granddaddy’s farm until he left for college at Texas Christian University (TCU). While there, he met and married his wife, Deborah and upon graduation, began a career in investment banking. In his spare time, he bought and sold paintings, a side hustle that became an extremely lucrative career. After making twice as much selling art as an investment banker, he set out on his own as a full-time art dealer. 

Ron and Deborah came to know the Lord early in their marriage. Filled with zeal and passion for living a life worthy of the Lord, she volunteered at a homeless mission in Fort Worth, dragging her begrudging husband along for the ride. They met Denver, who by that time was homeless with a rough exterior and a heart hardened by years of grief. Neither man was open to a friendship at the start. But through love, persistence, and encouragement, they developed a relationship that has lasted a lifetime. Their unlikely friendship was nothing short of a divine miracle.

The Key Points 

Same Kind of Different As Me paints the ultimate picture of how you can’t judge a book by its cover. In other words, there is hurt and brokenness in everyone’s story. Often, it’s displayed in appearance and behavior –which tempts others to draw conclusions that may not be accurate. Denver struggled with making snap judgments about the rich; in the same way, Ron wrestled with prejudice towards homeless people.

Building a genuine relationship is the only way to avoid that mistake. That means looking past the way they look or act to understand them. That’s how Deborah saw Denver. She quickly learned, “There was so much more below the surface image: dysfunction and addiction, yes. But also gifts–like love, faith, and wisdom- that lay hidden like pearls waiting only to be discovered, polished, and set.” She kept encouraging Ron to see those things in Denver–and eventually, he did. 

Denver was indeed a hidden pearl. Although materially poor, he had vast wisdom and experienced life in a way Ron never could. As the two men grew to know each other, Ron learned that poverty runs deeper than a lack of possessions or resources. Ultimate poverty is separation from our Creator because of sin. 

By this definition, even the materially wealthy can be spiritually impoverished. Ron says, “I have learned that even with my $500 European-designer bifocals, I cannot see into a person’s heart to know his spiritual condition. All I can do is tell the jagged tale of my own spiritual journey and declare that my life has been the better for having followed Christ.” In other words, while our stories may look very different, we all start with a jagged tale. And while many of us will never be wealthy, our lives can be rich through God’s grace. 

Denver and Ron’s relationship is living evidence we all have more in common than we think– and every person has something to teach–and learn. As Denver writes, “The truth about it is, whether we is rich or poor or somethin’ in between, this earth ain’t no final restin place. So in a way, we is all homeless–just workin’ our way toward home.”

Details We Love

This true story is proof that a flourishing life means more than meeting physical needs. It takes deep personal connections that inspire and equip others to live the life God intended. As Ron shares at the end of the book, “Denver told me that faith-based organizations, government programs, and well-meaning individuals fed him and kept him alive for all those years on the streets, but it was the love of Miss Debbie that caused him to make a change in his life.” 

We also love how Ron and Denver’s friendship illustrates reciprocity; modeling accountability and trust by both men. Denver was empowered to live a productive life off the streets, ministering to the homeless because Ron and Deborah reached into his life “with courage and faced me when I was dangerous…” He told them, “You loved me for who I was on the inside, the person God meant for me to be, the one that had gotten lost for a while on some ugly roads in life.” 

The flip side is Denver used the courage he gained to help face “some ugly roads in [his] life.” In the end, he helped rescue Ron from a life of hopeless grief.

Considerations 

Readers should be prepared for some coarse language and hard topics such as racism, prejudice, alcoholism, and abuse. 

Who Should Read This?

Same Kind of Different As Me contains a convicting message that compassionately examines those on the outskirts of society, helping the reader see them as individuals with purpose. While this story will bring hope and challenge every member of the Church, it is especially ideal for those on the frontlines of poverty alleviation ministry. 

Same Kind of Different as Me 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 

Agency, by Ian Rowe, focuses on how to give children the best opportunity for a flourishing life. It analyzes two competing visions of success (individual grit vs. systemic redress of inequity) and finds both inadequate. Instead, Rowe charts a middle way that acknowledges the moral will of the individual and the human relationships that shape it (i.e.,family, church, school, and neighborhood).

While not explicitly about poverty alleviation, it’s filled with facts easily translatable to the topic. His analysis is nuanced, intellectually honest, and well-cited; and while his conclusions are framed to empower youth, adults can benefit as well.

The Perspective 

Rowe is a second-generation Jamaican immigrant and educator who understands the plight of the poor. He grew up in poverty in inner-city New York and has seen it through the eyes of children he’s taught. Considered an education thought leader, he currently directs a network of innovative charter schools and has worked with the American Enterprise Institute, Teach for America, the Bill and Melinda Gates Foundation, and MTV.

While Rowe implies his personal Christian faith, the book is written for a secular audience and makes a pluralistically faith-friendly case that is not explicitly Biblical.

The Key Points 

“Agency” is the missing ingredient in the lives of poor children

Agency is “the force of free will, when it is governed by morally discerned choices (pg. 20).” It isn’t just the ability to act. It’s consciousness of that ability combined with the moral direction that guides it. In other words, you know what you should do and that your actions will make a difference. It may not be sufficient to accomplish everything you want, but it’s necessary to accomplish anything worth achieving.

Rowe contends the political left places too much emphasis on external forces that restrict one’s ability to thrive (i.e., the “blame-the-system” mindset). This perpetuates a victim mentality that condemns its adherents to a life of rage and self-perpetuating despair. 

He challenges the political right’s contention that youth in poverty are victims of their choices (i.e., committing crime, having children out of wedlock, dropping out of high school, and the like). He points out that pundits telling them to demonstrate more grit and character are calling for them to draw on reserves of character which they were never granted. Agency is a gift bestowed by loving families and communities. Youth in poverty are not given this gift which explains why young people in poverty make disproportionately poor choices. Although a few find it on their own, the majority never unearth it.

Agency also offers a solution that runs deeper than redistributing economic opportunity. Rowe believes the proper source of agency originates in local institutions that raise a child: family, neighborhood, school, church, and other elements of community life.

The decline of healthy families is a driver and symptom of a lack of agency

Rowe didn’t always believe agency was a critical ingredient to young people’s success. Early in his career, he focused on educational mechanics as a possible path to opportunity. 

Two important experiences changed his mind. First, he realized data-driven, billionaire-funded philanthropy failed to improve education outcomes, pointing out that children needed solutions that couldn’t fit into the school day. Second, while running charter schools in a rough Bronx neighborhood, he discovered a mobile DNA testing unit emblazoned with the moniker “Who’s Your Daddy?” The neighborhood’s “ho-hum” acceptance of this service jarred him into realizing that disintegrated family ties made classroom and eventual career success almost impossible.

The book goes on to unpack the alarming trends, causes, and implications of that level of family breakdown. “The research is clear and widely accepted: single parenthood among young adults is one of the strongest predictors of child poverty, school suspensions, incarceration, and educational disadvantage (pg. 88).”

National leaders of many stripes have tried to acknowledge that. Unfortunately, they’ve been booed into silence by “tolerant” elites who eschew any advice that sounds judgemental. Ironically, they practice what they criticize by adopting conventional family structures in their own lives.

On a more encouraging note, Rowe unpacks the success of a national campaign to reduce teen pregnancy initiated by President Clinton. Funded almost entirely by the private sector and fueled by wide media attention, it appeared to make a very sizable dent in the teen pregnancy rate over the next decade. Unfortunately, many teens who delayed pregnancy ended up single mothers by age twenty. So, while the campaign suggested a powerful guiding coalition can affect a deliberate cultural shift, it also showed the inadequacy of not directly addressing non-marital births.

The FREE framework is the key to instilling agency in the next generation 

While family is central to the formation of agency, it doesn’t exist in a vacuum. For maximum impact, Rowe outlines four key points of public emphasis that should be promoted at all levels of society. These elements will increase agency in children and give young people their brightest possible future. The elements of the “FREE” acronym are:

Family: Children should be literate about the success sequence (i.e. graduate high school, get a job, get married before children) and the impact it has on one’s economic success. They should understand that while they have no choice about the family they are from, they can control the family they form (two committed parents, then children). 

Religion: Religious communities have the power to speak with the moral authority other institutions lack. All levels of government should pay homage to faith leaders and actively include them in public coalitions and conversations. Children should be instructed in their religious traditions and be informed about the positive impact faith has on life outcomes.

Education: Primary and secondary schools should focus on increasing academic achievement with particular attention paid to the gap between each student and proficiency standards for their grade level (rather than gaps between racial groups). For instance, many schools decry the “inequity” of black children who underperform their white counterparts–even though those white students only perform at 40% of grade level. “Raising” black children to 40% proficiency would be a hollow victory because then both groups would be left with 60% of their students below grade level. Rowe advocates bridging the “gap to 100” through national school choice, expanding content-rich curricula, and replacing racial affirmative action with income-based preferences in admission.
 

Entrepreneurship: Stewardship, initiative, and selfless service are the defining terms of the entrepreneurial spirit. They apply to everyone in the workforce (whether they start a business or not). Thus, they should be taught to all children through entrepreneurial activities like self-reliance and micro-investment clubs.

Details We Love

Ian Rowe shares our desire to revitalize civil society, not only as a way to uplift the poor but to build a flourishing life for all. He challenges left and right-wing reductionism, offering instead complex diagnoses skillfully distilled into a compelling vision for how children should be taught; and concrete ideas for policymakers, philanthropists, and educators. It’s full of innovators’ anecdotes and enough charts and graphs to give you confidence he hasn’t conflated facts with opinion. In short, Agency will significantly enhance your understanding of poverty and its solutions.

Considerations 

Depending on one’s faith orientation, some may find it too religious; others may be dissatisfied it doesn’t explore God’s Word enough. By the same token, its bi-partisan challenges may make party loyalists uncomfortable. In the end, we think those tensions make Agency a book worth sharing widely. It stakes its claim to the shrinking territory known as “common ground.”

Who Should Read This?

Agency will be a valued resource for anyone looking for a quick summary of the history and trends among America’s poor. Those working with youth will find its focus on education especially useful. The reader should be aware that while the principles of the FREE framework apply to all levels of intervention, it emphasizes big-picture, national policy solutions rather than micro-interventions to be used by teachers or case managers.  Therefore, it’s best suited for those seeking to “zoom out” from their neighborhood to see the bigger picture.

Agency: The Four Point Plan (F.R.E.E.) for ALL Children to Overcome the Victimhood Narrative and Discover Their Pathway to Power can be purchased at Amazon. If you purchase the book through this link, True Charity will earn a small amount as an Amazon Associate.

JOEY OTT
Network Manager
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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

As a child, Pastor Tom Nelson wrestled with the disconnect of growing up in a materially impoverished reality while pursuing a flourishing faith. As an adult, he became a pastor and realized that economics and faith should go hand in hand in the pursuit of human flourishing and the pursuit of loving our neighbors. Nelson believes we are called to be stewards of God’s creation and that it’s important to learn stewardship over all areas of life. This book aims to provide a space for those conversations.

The Perspective

In Nelson’s words, “I am delighted that so many have recently written on the deep and significant connections between faith and work, making the case that our individual work truly matters to God and to our neighbors. Yet while our personal vocations do, of course, matter a great deal, they are by no means the entire story. Our work always takes place within larger economic realities; we are part of a much bigger story.”

Often there is a large separation between conversations of faith and conversations of economics in what the role of money, work, and free markets have in the Christian faith. But shouldn’t these go hand in hand? As a pastor, Nelson has conversations with many people in his congregation asking how they should navigate the economic realities of capacity, wealth, and value, and he guides them with biblical principles.

The Key Points

This book reflects the complexity of human flourishing, generosity, and poverty, and how to understand those from a biblical perspective.

1. The Pursuit of Human Flourishing

“We were created with community in mind. We were created to flourish, to be fruitful, and to add value to others in the world.”

Nelson talks about the pursuit of human flourishing as a pursuit of overall well-being, peace, and joy in every aspect of life. We often see this expressed through healthy relationships with others and God, as well as the opportunity to create value for ourselves and others. It’s important when trying to help people flourish that we remember both how vital relationships are to every human being and that a flourishing life is a fruitful life that in turn aids in the flourishing of others. 

Nelson focuses a lot of attention on the “Sunday-to-Monday” gap. He says, “I believe the wind of the Spirit is blowing across our nation and the globe, stirring up churches and church leaders to strategically address the Sunday-to-Monday gap, to more passionately and intentionally bring faith, work, and economics together in a seamless fabric of missional faithfulness and fruitfulness.”

2. Generosity

“Stewardship is not a subcategory of the Christian life. Stewardship is the Christian life.”

This book points to three main concepts to consider with your generosity.

In this book, Nelson encourages the church to live with an understanding that God is the giver of all good things and has entrusted us to be good stewards of creation. The author emphasizes that God puts a radically important calling on our financial decisions to reflect and honor that calling of stewardship. Consequently, we should be quick to consider how we can support God-honoring work, whether that be your church or a local gospel mission. We should make these things priority number one of our budgets, and not an afterthought.

Finally, Nelson alludes to the concept of subsidiarity in his belief that investment in the local church is the best route toward human flourishing: “[L]ocal churches are able to establish an ongoing faithful presence in a community that transcends any one individual. This faithful presence allows for the continued fulfillment of the church’s mandate to be salt and light in a particular cultural context.” Solutions closer to home provide a personal relationship that large-scale solutions simply can’t replicate.

3. Poverty

“The image of a common table should shape our engagement with the materially impoverished. There are no vertical relationships at a common table, only horizontal interactions. As image bearers of God, humans are to extend neighborly love on a level playing field—person to person, not helper to helped.”

Poverty is so much more complex than a lack of resources, so the solutions and paths to aid those in poverty are much more complex than gifting resources. There can often be a poverty of spirit, a poverty of relationships, a poverty of direction. These problems can’t be solved by material means, so we must look to different avenues if we want to love neighbors who are experiencing poverty.

Nelson observes that, “Short-term, quick-fix solutions to poverty may alleviate guilt or overcome initial inertia, but they do not work when it comes to addressing the complex and systemic dimensions of poverty. Often quick fixes do more harm than good.”

Details We Love

Nelson understands the complexity of poverty and communicates well that complex issues take complex, long-term solutions. He believes in a local church solution that affirms the dignity of those being helped. His robust conception of human flourishing is not merely material, but The Precognizes that flourishing comes from meaningful relationship, meaningful work, and peace and hope sourced in God. 

We also appreciate the way Nelson encourages the reader toward generosity. The reality is that not everyone has the time and talent to serve people in poverty as a vocation, but anyone can take part in effective and uplifting solutions by generously investing in effective churches and charities. Nelson’s conception of stewardship makes readers account for their allocation of finances, relationships, work, and time.

Considerations

As a pastor, Tom Nelson is writing much of this book in how economics relates to the church. However, nonprofit workers and those running outreach missions can also benefit from these lessons. Though secular organizations are not the primary focus of the book, a lot of sound economic insight can be applied to determine the relative efficacy of secular organizations. 

Also important to consider is that while Nelson encourages a heart of generosity, he does not go into detail on how to give in a way that empowers the individual being served; his primary response is to support the local church. He briefly touches on creating value through exchange but leaves out the importance of challenge in a charitable context, as his primary focus is not developmental charity work.

Who Should Read This?

This book is written for Christians and church leaders wanting to ask questions and be advised on how to navigate the world of economics. It equips pastors to lead their congregations in God-honoring stewardship. It would also benefit donors who want a deeper understanding of how to steward the finances that God has entrusted to them.