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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

Author Mauricio Miller asserts that the programs and systems in place in the United States are based on failed assumptions and attitudes toward the poor. He offers an alternative approach to poverty alleviation that is focused on the strengths and self-determination of individuals.

The Perspective

Miller’s assertions regarding failed assumptions toward the poor stem from his experience in three relevant domains: 

1) His family’s experience in poverty: Fleeing to the United States in the 1950s with him (age 9) and his sister, Miller’s mother was determined to give them a better life. An intelligent and gifted seamstress, she came for opportunity, not charity or to live in “tolerable poverty.” Her plans derailed as she found it difficult to find and keep gainful employment because of others’ assumptions that their poverty was their fault, that they were “lazy, dumb, or dependent on the government.” 

Miller’s family and others he knew were hard-working and resourceful rather than “victims waiting for saviors, but he witnessed the system’s “disdain for low-income families, primarily the parents…” even though his mother made a lifetime of sacrifices to create a better life for him. 

Miller witnessed perverse incentives through the lens of his sister. Instead of benefitting from her initiative to leave an abusive husband and working to support her children, “…the safety net failed her,” becoming a barrier when she began to strive. Miller learned through this that the “less you have, the more you qualify.” He was motivated to find an alternative where those in similar circumstances could get a choice of benefits for the initiative taken toward independence.

2) His education: Miller’s mother worked multiple jobs to save for Mauricio’s college at U.C. Berkeley, where his views on and response to poverty continued to form. His college attendance was at the height of 1960s activism and the beginning of the War on Poverty. Particularly inspired by the Black Pride movement and their ability to organize and encourage each other, their desire to control their own future left an indelible impression on him.  

3) His nonprofit work and leadership: During graduate school, Miller joined the nonprofit AND (Asian Neighborhood Design), where he would later serve as Executive Director for 20 years. Using their architectural and design expertise, AND renovated buildings for nonprofits joining LBJ’s War on Poverty. They recruited kids in gangs to work, teaching them construction skills as a way out of gang life. It was during this time that he “saw fundamental flaws in how the war on poverty was being waged.” The program required that they accept the neediest individuals, which incentivized kids to commit crimes and live on the streets to get chosen. Miller saw that help seemed reserved for those who were getting into trouble rather than those who were trying to stay out of trouble. Clients had to show their worst side rather than their talents.

Miller found that more financial support was available for AND if he implied to government funders that parents were “disengaged, uncaring, or incapable” and that the participants were more at-risk and needy. The organization was incentivized to view people based on deficits and communicate that to funders. He became frustrated with the system, resenting having to please funders instead of doing what was right for clients.

Miller’s experiences ignited his enthusiasm for an alternative solution. The systems in place were not good for him and his family as immigrants, for the activists he encountered who sought control over their lives, or for the kids attempting to get out of gangs in his nonprofit work.

:The Key Points

Replacing A Deficit View

Miller addresses “Our Fundamentally Flawed System,” stating the prevailing “deficit view” of low-income families neither allows for initiative and talent to be discovered nor invested in. This focus on needs rather than contributions creates a “race to the bottom” instead of the top. Further, Miller addresses the damage caused by the “Us and Them” mentality between professionals and those in poverty. Woven through his experiences is his recognition for an alternative solution that must:

• Recognize peoples’ resourcefulness and strengths: discover, then match people’s efforts
• Let people learn their own lessons: don’t intervene to save them from every “bad idea”
• Give the benefit of the doubt: assume parents are engaged and capable; trust them until they prove otherwise
• Incentivize growth: give more to those who are growing, not those who are becoming worse off
• Build community: help people rely on their peers and bolster existing personal relationships
• Use technology for people to record progress toward goals and share ideas

Three Alternative Components

In the second section, Miller recommends “Putting Families in the Driver’s Seat.” In 2001, Miller began doing this through the Family Independence Initiative (rebranded later to UpTogether), focusing on:

1. Control – well-intentioned workers must relinquish control to families to lead their own change. Although they can assist with engagement, a hands-off approach is a must.
2. Choices – Often, people in poverty have limited choices. The alternative solution offers matching funds to committed families in order to increase their options. 
3. Community – Success stems from people working together rather than individually, so the alternative honors and supports group effort. 

Implementation Ideas

Miller details specifics of his “Alternative”:

Self-recruiting – Those interested in improving their lives recruit others who are interested in doing the same. Groups hold each other accountable through regular meetings. An UpTogether liaison meets with them monthly to hear their stories, goals, and challenges.

Data collection and verification – When families enroll, UpTogether collects baseline data on categories such as income, expenses, food stamps, bank accounts, debt, credit score, child support, education, skills, health, housing, and civic activities. UpTogether staff verifies data quarterly through documents like pay stubs, bank accounts, and report cards.

Journaling system – Families enter data in a cloud-based system each month, a much cheaper and more sustainable option than having a paid employee enter the information. Tracking their own progress provides instant feedback; they see the results in real-time (i.e., a graph showing the income line going up or down). They can also see the progress of their cohort, as well as the general progress of other groups, offering an element of competitiveness.

Online Community – Similar to other social networking platforms, UpTogether.org provides an online community of support for participating families as they connect, form groups, discuss topics, and make recommendations.

Resource Hub – In exchange for the information and the time it takes families to provide it, UpTogether pays families (approximately $100/month) or gives scholarships. Additionally, UpTogether offers a Resource Hub where families are given a choice of additional awards. Some examples are matching funds for dollars saved, assistance with college tuition, or low-interest loans. They also offer a Family Time Fund for families to save and receive matching dollars for spending quality time together. This not only strengthens family relationships but is also more cost-effective than paid staff taking youth on a trip or to an event.

Details We Love

We agree with Miller that the “deficit view” of people is undignifying. Because every person has unique giftings as God’s creation, we should get to know them and find their strengths rather than focusing on their dysfunctions or comparing their situation to another’s. Miller’s family experienced difficulties caused by assumptions made regarding his family’s poverty; we agree that poverty fighters should be observant but without assumption.

Miller’s alternative focuses on strengthening relationships of family and close friends. He states, “Our society takes family and community for granted but it shouldn’t…personal loving relationships are far more transformative than social programs – and they cost a lot less, too.” We agree that these relationships should be the primary source of help rather than interventions by institutions or outsiders. According to Miller, “Working with and empowering families, parents, extended family or guardians is the future of social work.”

Miller has a profound understanding of the importance of social capital since he has experienced varying levels of socioeconomic status. As he rose above poverty through education and work, he began to benefit from his new-found connections, from gaining employment, to good restaurants, to getting a dog. 

Miller’s Alternative emphasizes collecting data to drive motivation and measure success. We also recommend that poverty-fighting organizations measure outcomes to ensure they are reaching their goals.  

True Charity Network members have access to the Outcomes Toolkit, a booklet containing detailed guidance on how to transition to measuring long-term impacts, such as stable housing, employment, education, and family reunifications. Non-members, learn more about our Toolkits!

Considerations

While Miller offers valid and devastating critiques of the current approaches to poverty alleviation, his own solutions seem more limited in application than he admits. The prevailing theme throughout the book is that poor families always have solutions to their own problems and need no outside guidance, just a little connectivity and social capital. This doesn’t address demographics that are under-equipped to solve their own problems without any guidance, such as the severely addicted, the chronically homeless, young adults aging out of foster care, and the intergenerational poor. While these people also have assets and capabilities, it stands to reason that they need more guidance or conditional assistance than some of the families Miller works with.

Miller’s solutions are strongly informed by his personal experience as a second-generation immigrant. But his own experience proves that his family was more the exception than the norm. Even though Miller felt his family was utterly failed by the poverty alleviation field, he ended up attending an elite university within a decade of arriving in the country. If all poor families were like Miller’s, intergenerational poverty would be practically nonexistent. As evidenced by the fact that they left their home country to make a better life for themselves, immigrants tend to have an exceptional drive towards rising out of poverty and nearly always succeed for their children if not for themselves.

Miller’s experiences with the highly motivated poor continued with the community he organized through UpTogether (founded in immigrant-dominated California). Since UpTogether relies on referral recruiting by motivated participants, it tends to build a community of people very similar to Miller’s family. This is no doubt excellent for the participants, and we have no issues with building self-selected communities committed to growth. However, this does mean that just because Miller’s system of no-strings cash and community may be exactly what his mother needed, that does not prove it will work as a first step for people who have been dependent on welfare for generations.

Miller expresses indignation at characterizations of some of the poor as lacking work ethic (such as former Speaker of the House Newt Gingrich’s claim that “Really poor children in really poor neighborhoods have no habits of working and have nobody around them who works”). This overlooks that there are different types of people in poverty. Some of whom are the virtuous strivers that UpTogether assembles, and others of whom may lack character or skills. We suspect that significantly increasing no-strings-attached cash payouts in government programs (as the UpTogether website supports) would be especially harmful to the latter.

One other consideration is that, like many in the poverty alleviation field, Miller has strong opinions about word meanings. He objects to calling “the alternative” a program, even though a program is generally defined as a set of related activities with a particular long-term aim. While we understand that he is emphasizing the client-led nature of “the alternative,” refusing to categorize it by standard rules of language makes it more confusing rather than more clear. 

Similarly, he also insinuates that all “charity” is bad: “Charity doesn’t instill pride, and programs led by professionals don’t instill pride or self-confidence.” While we fully agree that much done in the name of charity is counterproductive, by definition, charity is “generosity and helpfulness, especially towards the needy and suffering.” Just because our attempts at helpfulness are often unhelpful doesn’t mean we need to jettison the word any more than medical malpractice means we need to abandon the word “medicine.”

Who Should Read This?

Nonprofit leaders interested in bolstering relationships and focusing on the strengths of individuals will find Miller’s shared experiences, stories, and research motivating. Although there is not a specific spiritual component to The Alternative, church leaders and volunteers may benefit from Miller’s perspective as they help people identify and develop their unique God-given strengths and build social capital.

Miller provides principles behind The Alternative as well as details of how it works. However, it is meant to be shaped by the participants, so the specifics may look different from cohort to cohort or city to city. The information provided is more philosophical and less a step-by-step program, which is helpful for those who want to better understand the barriers immigrants and minorities encounter as they seek a flourishing life. For those who are seeking a program that provides specific courses and detailed guidelines, this book is not for you.

“The Alternative” 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 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.

Already a member? Access your resources in the member portal.

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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

Psychotic, delusional, schizophrenic. These words make many feel squirmish. Yet, given the statistics, you are likely to encounter mental illness if you work in some form of outreach or ministry to those in poverty. 50% of the sheltered homeless and 78% of unsheltered homeless individuals suffer from some form of mental health condition. 

Many, including those in ministry to the poor, feel ill-equipped to deal with those experiencing serious mental illness and feel they need to immediately refer struggling individuals to professional mental health services. But, Dr. Matt Stanford, author of Madness & Grace, posits that there is a place for you in the process and seeks to equip lay persons “to better serve and support those suffering with mental illness” (11). He provides “4 Rs”—recognition, referral, relationship, and restoration—that provide a faith-based framework for involvement in mental health care while dealing with misconceptions surrounding the mind and the spirit. 

Dr. Stanford identifies the target audience of Madness and Grace as “pastoral counselors,” and he regularly refers to these individuals as pastors, ministers, and priests. However, those involved in faith-based charity work outside of the walls of a church will undoubtedly find themselves in the role of a pastoral counselor in the lives of those they encounter and serve, perhaps the only person they have ever had to fill this role. Dr. Stanford believes that, if a pastoral counselor can take the right steps to help begin an individual’s journey to recovery from serious mental illness, it can make the process much smoother and help them to avoid potential adverse experiences.

The Perspective

Dr. Stanford is CEO of the Hope and Healing Center and Institute in Houston, TX, and an adjunct professor of psychiatry at Baylor University. He is well-known for his research into the interplay between psychology and faith. His experience goes beyond the academic, though; throughout his extensive career, he has treated individuals with a spectrum of mental health challenges.

As a Christian, Stanford is able to view mental illness from the fullest perspective. He writes to fellow believers to emphasize the importance of engagement by those in the faith community with those who are experiencing mental health issues. He points out research that reveals that those experiencing mental illness do not usually turn first to a physician or a psychiatrist but rather to someone who serves a pastoral role in his or her life. 

He contends that when the pastoral counselor works collaboratively with mental health professionals, it can have enormous benefits for the individual being treated and his spiritual well-being.

The Key Points

Dr. Stanford contends that the 4 Rs of recognition, referral, relationship, and restoration are integral to better serving and supporting the mental and spiritual well-being of those experiencing mental illness. The process occurs through building and maintaining relationships with, not only the one suffering, but with others clinically treating his condition. In each of the Rs, Stanford provides practical tools and resources to equip the lay person for on-going supportive relationships. He includes specific questions, risk factors, and scripture to help support you or the individual with whom you are working.

Recognition

If you regularly work with those in poverty, you are on the front lines of mental health support. You are in a position to recognize the signs of general mental illness and help direct them to further treatment, if needed. To recognize mental illness, though, we must first understand what it is and is not, as well as what causes it. 

“Mental illness,” also know as a mental disorder, is defined as a “disruption of a person’s thoughts, moods, behavior, and/or ability to relate to others that is severe enough to require treatment or intervention” (17). In our lifetime, all of us will experience disruptions of those aspects listed, but those won’t necessarily require treatment or intervention. According to Dr. Stanford, “only a small percentage of people are ever diagnosed with mental illness” (18). 

Stanford explains that mental illness is a result of living in a fallen world. It’s another example of the brokenness of creation and our need for a “Savior who can heal and make us whole again” (21). More specifically, it results from a complex interaction of the biological and environmental or, in other words, nature and nurture. We are all born with varying genetic predispositions that interact differently with our external experiences, such as poverty, abuse, or military combat. 

There are some common environmental factors, though, that are associated with a higher risk for the occurrence of mental illness. These include physical or sexual abuse or neglect as a child, divorce, financial stresses, substance abuse, lack of social support, and poverty, many of which we can recognize in those served in charitable efforts. Generally, it is a combination of these factors and others that result in serious mental illness. 

Stanford provides a detailed list of common mental illnesses, including ways to identify them and short examples of individuals who exhibit these symptoms. Additionally, he explains the various clinical treatments for serious mental disorders.

As previously discussed, Stanford contends that a lay person can help identify specific mental disorders and direct individuals to appropriate treatment so that care can be expedited. Stanford provides a chapter full of assessment questions to help evaluate whether an individual needs to be referred directly to a mental health professional. 

Referral

When an individual meets at least one of the following four situations, it’s necessary to refer them to the appropriate community resource.

1. 1. Experiencing hallucinations and/or delusions.
   2. Actively abusing alcohol and/or drugs.
   3. Showing signs of significant psychological distress.
   4. In danger of self-harm.

To help the reader understand the assessment process more fully, Stanford provides specific case examples that walk through the question and potential answers. 

Dr. Stanford provides an extensive list of resources and health providers generally available within a community for both crisis and non-crisis situations and practical steps you can take when connecting individuals with mental health resources. 

Stanford makes a point in this section to emphasize the importance of “pastoral counselors” proactively building relationships with mental health providers in their community, such as counselors and psychologists. Many Christians experiencing mental illness are hesitant to engage with a psychologist or counselor who does not understand their faith. Stanford suggests having coffee or a meal with various providers over time will allow you to identify those who will be sensitive and respectful to spiritual issues and affirm the individual’s Christian faith. Additionally, it’s important that the provider understands the continued role that you would desire to play in clients’ treatment, as described in the next R.

Relationship

Isolation and loneliness are often associated with mental illness. This can sometimes be a result of the interpersonal challenges of the mental illness, but it might also be due to the stigma associated with mental illness. This is why a continued relationship with those receiving treatment is imperative. Although a psychologist can provide help in the realm of the body and mind, your continued spiritual support and guidance can be key to that individual returning to a flourishing life. 

Dr. Stanford discusses practical ways on how to provide spiritual hope and encouragement during one’s treatment, helping to establish an understanding of her identity in the eyes of her Creator. Additionally, he covers how to de-escalate situations in which an individual is distressed or communicating in an illogical manner.

Restoration

Because you offer hope in your organization or ministry, you will draw those who are in need of hope, including those in mental distress. In this section, Dr. Stanford advocates for establishing mental health ministries that meet the needs of your community. These might include services addressing, addiction, homelessness, and trauma, and can provide frontline support for individuals in need and referring to the appropriate community resources, as needed, while continuing to maintain relationships throughout their treatment. 

In the remainder of this section, Dr. Stanford features a number of ministries meeting various needs with details about how they operate to help inspire establishing similar ministries in your community.

Details We Love

As the subtitle of the book suggests, A Practical Guide for Pastoral Care and Serious Mental Illness, this book provides in-depth information about serious mental illness along with case studies, assessment questions, and suggested actions for various scenarios. It is not only a primer for understanding mental illness from a faith perspective but also a handbook that can be used while working with those experiencing mental illness. This is the kind of practical resource True Charity seeks to identify and provide to those working to positively impact those in poverty. 

The emphasis that Dr. Stanford places on maintaining relationships with those suffering from mental distress is significant and refreshing, including a chapter on how to support family members who are caring for that individual. He also promotes replacing isolation with healthy community, particularly a faith community that rightly understands mental illness rather than stigmatizing it.

Considerations

The target audience of this book is clergy. As mentioned before, though, we believe that many in poverty-fighting ministries will be able to identify as a “pastoral counselor” to those they serve, and you might be the only person who has ever played this role in their lives. That being said, if you are not in a traditional church pastoral role, there might be some information that you find irrelevant.

Stanford acknowledges the difficult reality that not all people with severe mental illness are capable of working a job that can provide for their needs. In those situations, he refers his readers to various government entitlement programs, such as Supplemental Security Income (commonly referred to as “disability”) as well as government housing vouchers. While we acknowledge that current long-term solutions are scarce for people in these situations, we always encourage leaders to exhaust family, church, and community solutions before relinquishing responsibility to federal programs. 

We believe that assistance is most effective when it is provided voluntarily at the most local level by those engaging the individual with personalized support versus a distant bureaucracy providing impersonal transactional assistance.

Stanford’s book Grace for the Afflicted, is a good supplement to this book for readers who may feel unsatisfied with Stanford’s discussion of the interplay between the spiritual and the psychological. A synopsis of that book can be found here.

Who Should Read This?

Because the target audience is those in the traditional pastoral role at a church, it is highly recommended for pastors and those in a non-licensed pastoral counseling role. Additionally, because mental illness disproportionately impacts those in poverty, we believe those who are actively engaging with those experiencing poverty would greatly benefit from the guidance provided.

Madness & Grace 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 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.

Already a member? Access your resources in the member portal.

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

Amy Sherman hopes to encourage and equip Christian leaders who seek to serve their communities as specified in the biblical mandate of Jeremiah 29:7, “Seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.” She wants to call attention to the disconnect between vision and action on the part of local churches and enlighten her readers to more sustainable and life-giving ways of carrying out their mission. She shares biblical, historical, and present-day examples, upon which her readers can improvise for their own context.

The Perspective

From the stance that every Christ-follower is in “exile” while on earth, Sherman guides on ways to be “a counterculture for the common good” – not by attacking or giving in to the moral decay, but by engaging communities with grace and endurance. 

Every person’s true peace is brought about by the health of their relationships with God, self, others and creation. With this in mind, Sherman focuses on Christians as the royal priesthood, called to be the “agents of flourishing” for their communities. Christians are to bless the communities in which they live, and they are to understand and promote an accurate view of what a community’s “flourishing” really means (communion with God, beauty and creativity, learning and discovery, wholeness and health, justice and unity in diversity, and abundance).

The Key Points

Sherman outlines the book so that readers can use it like an encyclopedic resource, dividing the sections into six “community endowments”, based upon the Thriving Cities Group’s “Human Ecology Framework.”

• The True—public education
• The Good—social mores and ethics   
• The Beautiful—the arts/aesthetics, design
• The Prosperous—economic/business community
• The Just and Well-Ordered—political/civic life
• The Sustainable—health/environment

Sherman alerts her reader that the book is not meant to be read from cover to cover by most people, because they will likely already know the specific area (endowment) in their community for which they are equipped to influence. 

Three key takeaways are evident throughout the book:

1. Christians are uniquely equipped to lead communities into flourishing.

Throughout history, the church has been the leader in community development, and will continue to be the true agents of flourishing. For each of the six previously mentioned community endowments, Sherman devotes a chapter to its definition, creational intent, its malformation since The Fall, and the church’s historically positive influence upon it. She then devotes one or more chapters to contemporary examples of how US congregations are contributing positively toward its flourishing. Her vivid examples and their interrelationships with the six endowments are enlightening and informative.

2. The western world’s definition of flourishing has descended into a false impression that almost solely involves material wealth; Christians must debunk this misconception in order for them to effect meaningful and lasting change within their communities.

Sherman devotes her opening chapters to explore the biblical examples of flourishing and calls attention to the ways in which the Old Testament Israelites and the New Testament Christians lived thriving lives. These examples note the glaring fact that opulence was not the mark of true flourishing in the past, and it should not be the sole measurement today. Likewise, modern community flourishing is mirrored in communities through the expressions of peace, justice, unity, creativity, action, and provision within the six endowments.

3. Christian leaders can utilize the resources, skills, and professions they already have within their organizations to readily bless their communities in one or more of the six endowment areas.

Readers will recognize similarities between the example congregations that can help inform which program(s) they should implement and/or improvise upon. While exact replications are unlikely to be the case, most leaders will readily identify areas in which they and their members can get involved.

Details We Love

Sherman fully understands that at the heart of all poverty is broken relationships—with God, self, others, and the environment. That basic understanding of personal flourishing informs her approach to community flourishing. The examples she shares, both modern and historical, hinge on the basic concept of thriving relationships within a community. They are based on the dignity of every human being (the imago Dei) and promote the building of social capital for everyone.

We, at True Charity, believe that good models of charity that help individuals and communities flourish already exist. Sherman shares examples of these models, along with their struggles and successes, so that churches and nonprofits don’t have to “recreate the wheel” in order to get started within their own communities. Her thorough research of modern churches implementing specific strategies helps set a proper foundation for successful approaches.

Considerations

Agents of Flourishing is a deep read. The opening chapters are replete with biblical examples and research that might scare off the casual reader. However, taking the time to digest Sherman’s thoughtful and wise observations will certainly help frame an uncomplicated plan for churches to engage in community development. Likewise, in order to fully grasp the depth of why the presented models work in each endowment, one must understand the biblical and historical success stories they mirror.

Sherman highlights very different contemporary congregations’ specific work within the endowments.  Some may not implement challenge methods to the degree that we at True Charity would promote (parts of some programs lean toward “hand-out” models). We encourage readers to glean from the overall community approach of these congregations in this case.

Foremost, some readers might differ politically with Sherman in the areas of social justice, racial inequity, and the environment, but we encourage readers to seek and understand the reasons for her examples’ successes within communities, despite these possible political differences.

Who Should Read This?

Any Christian church or nonprofit leader who wants to clarify and implement a comprehensive strategy to actively engage their community would benefit from this book. Its deeply founded biblical principles are at the heart of every approach offered, so leaders desiring a biblical approach to community flourishing and development will find this book a priceless resource.

While any poverty-fighter or community leader would benefit from both the historical and contemporary models presented, non-Christians might take issue with Sherman’s overall approach: Christians as royal priests leading their communities into flourishing.  Also, even though the Thriving Cities Group’s “Human Ecology Framework” is not explicitly Christian, Sherman aligns this framework with Christian and explicitly biblical examples.

“Agents of Flourishing” 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

Change for the Poor provides a philosophical and practical foundation for Christians invested in life restoration for individuals in extreme poverty, specifically those participating in long-term residential recovery.

The Perspective

Through the author’s experience with an addiction that “nearly destroyed” his life, he came to faith in Jesus Christ. God burdened Mark McKnelly’s heart to minister to people in extreme poverty. A former business leader and entrepreneur, he developed a discipleship ministry through his local church. In 2017, he joined the Victory Mission + Ministry team, a True Charity Network member in Springfield, Missouri. He developed the 12-18 month Restoration Program where he continues to serve as leader. The combination of his understanding of recovery on a personal level and his vocational expertise make the wisdom he imparts in this book particularly valuable to those interested in making a long-term difference in the lives of others.

The Key Points

The book is divided into sections based on three vital principles that bring change for the poor: Relationships, Structure, and Accountability.

Relationships

McKnelly encourages restoration ministry workers to take time to uncover their motivation. A person’s reason to help individuals experiencing material and relational poverty must be driven by compassion and empowered by prayer. If their motivation is “more about serving a need you have in your heart, then the person you serve is more of a project to be completed than a person to be cared for.” Because compassion was the fuel that motivated Jesus in his ministry, McKnelly gently encourages the reader to find something else to do if their motivations are anything other.

McKnelly differentiates three types of approaches to helping people: To, For, and With. The “To” approach is transactional/paternal, like writing a check for a person or project. The “For” approach is maternal, such as moving furniture for a disabled person. Although the “To” and “For” approaches are appropriate at times, he encourages Christian servants that the “With” approach is where true life change happens. It is “highly relational and personal, marked by prayer, heart-level truth-in-love conversations, and wholistic support.” This necessary reciprocal relationship, although challenging, is vital for restoration.

Structure

McKnelly emphasizes a highly structured program for individuals in need of restoration. Many in poverty have only experienced chaotic environments with little to no routine, rules, or expectations. He provides detailed information regarding the specific phases of the 12-18 month commitment, including a model for a daily schedule.

The elements of the program are called the “Five Areas of Wholistic Change”:

1. Spiritual
2. Relational
3. Personal
4. Vocational
5. Financial

McKnelly gives detailed implementation ideas for each area and emphasizes that ignoring any of the five is detrimental. The graduates who experience long-term success are restored in all five areas.

Accountability

McKnelly addresses holding individuals accountable to the program covenant agreed to upon Phase 1 entry. Each phase offers an increased amount of freedom, and it is vital to develop and communicate very specific expectations. Although the details may seem like “overkill,” they help avoid frustration and increase the participants’ likelihood of staying out of financial poverty after leaving the program. 

Peer accountability is vital to success. Individuals in higher phases become mentors to the men just getting started. These “Residential Supervisors” are equipped through a four-month-long Leadership Development Training. They learn the biblical principles of addressing conflict and then shadow chaplains who are responsible for having tough conversations when needed. They put their skills to practice when staff and volunteers are not available or present.

McKnelly discusses addressing individuals who fail to comply with the rules, restrictions, and requirements, which are meant to be “protective, not punitive.” He says there are times when additional accountability measures are necessary. These “Discipline and Restoration Plans” are meant to build character and “correct, not condemn.” He provides specific examples of challenging situations he has encountered when these plans have strengthened individuals.

The author outlines the importance of goal setting and “benchmark” meetings every six weeks. Rather than a hurried list of boxes to check, ample time is allowed for individuals to speak from their heart about their experiences in the program. McKnelly offers advice on using grace while speaking the truth and the value of allowing people to experience the consequences of their choices.

What happens when a program participant stops participating or becomes apathetic? According to McKnelly, “relationship supersedes everything in the restorative process.” Accountability and discipline must be done in an atmosphere of love. He encourages program leaders to be willing to “let go of” people who are not yet ready for restoration. Leaders must be willing to see change in a few rather than impacting many people through relief ministries that, although at times are necessary, “don’t break cycles of material and relational poverty.”

Details We Love

Mark McKnelly’s developmental program aligns with all three True Charity Initiative Pillars. The most effective methods in leading people to live the flourishing life God intends is through locally resourced, challenge-oriented, and outcome-driven methods. 

The Restoration Program of Victory Mission + Ministry is focused on implementing challenge, which we believe is integral for any person to develop. Although there is a time when relief is needed in cases of crisis, life change rarely happens as a result of hand-out models. McKnelly’s view of charity as “To,” “For,” or “With” mirrors this messaging. Although it is intuitive that relationships are at the heart of restorative ministry, he rightly concludes that most ministries are transactional rather than relational. He believes, “The deeper you go with the few, the greater potential impact you will have with the many.”

The Victory Mission + Ministry Restoration program holds individuals accountable. Inevitably, there are times that a person must be removed. By doing this in a way that the person knows they are valued and loved, the “change process” is not interrupted thereby allowing individuals to sit with their decision and the consequences that come with it. This aligns with the quote from the 19th Century New Orleans Charity Organization Society often used in True Charity trainings, “Intelligent giving and intelligent withholding are alike true charity.”

Considerations

McKnelly’s content is excellent as a resource for ministry leaders who work with impoverished individuals in any context. The five program elements, for example, are a great reminder of the importance of each area that requires long-term change in an individual’s life. Most of the suggestions, structure, and real-life examples in this book are gleaned from McKnelly’s experiences in long-term recovery. Although pertinent concepts for all poverty-fighting contexts and valuable information to have, the principles may be less applicable for churches or programs that are just focused on one area (i.e., offering only vocational or financial classes).

Who Should Read This?

Change for the Poor is a must-read for anyone working in restorative, relational ministry. For the person who has been in the field for years, this is a tool for re-igniting enthusiasm and being reminded of the important work to which God has called them. Jamie Myers, Director of Forge, the men’s recovery program at Watered Gardens Ministries, said, “I wish I had this book to read five years ago when I started working in a similar ministry. It would have saved me quite a few heartbreaking mistakes … Restoration is not for the faint-hearted but it is one of the most rewarding ways to serve those who need others to walk alongside them as they build or rebuild their lives. If you are new or seasoned in this sort of ministry, I highly encourage you to read this book.”

Whether read individually for introspection or with a group for discussion, the author provides thought-provoking questions to challenge current thinking and practices, with blanks available for note-taking along the way. For churches or nonprofits starting a new restoration program, these questions will help teams think through their motivations, structure, and processes before launching. For the mature program, the questions will spark conversation regarding effectiveness and inspire improvement.

If you are interested in instruction and inspiration beyond the book’s content, contact Mark McKnelly at mark@changeforthepoor.org for details on scheduling a Change for the Poor workshop. In-depth information including program summary, handbooks, and applications can be found at https://www.victorymission.com/restoration

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

The Perspective

The Hole in our Gospel is written by Richard Stearns, President Emeritus of World Vision, one of the largest international relief and development nonprofits in the United States. Rich first shares his own “rags to riches” story: Despite his impoverished and dysfunctional childhood household, Rich attended an Ivy League school and climbed the corporate ladder, eventually landing the CEO position at a luxury tableware company. Vulnerably, Rich shares his initial reluctance to leave the corporate world to join World Vision: He had grown accustomed to the cushy lifestyle afforded to him and his family through his position. However, Rich eventually submitted to the direction He felt the Lord nudging him in and changed career paths in an effort to help the global poor. That decision, and the experiences he had in the years following, led to strong convictions about the Church’s unique role in caring for the impoverished, which he shares about in this book.

The Purpose of the Book

Rich asserts that the message of the Bible can be summed up in this way: love God, love your neighbor. However, he claims in The Hole in our Gospel that many American Christians have adopted a watered-down version of the Good News (hence the title of the book) that is personal only, with no redemptive vision for the broken world around. Because of this misunderstanding, the American Church is currently falling short in its God-given task to “love thy neighbor.” Rich aims to correct this misunderstanding and open the eyes of the Church to the plight of the global poor and petition them for sacrificial action.

The Key Points

Christians bear a responsibility to radically love the widow, the orphan, the hungry, and the hurting.

Rich notes God’s heart for the poor and His disgust with religious people who are apathetic to their plight, as demonstrated in scripture. He also points to scripture’s clear mandate to love others in word and deed and laments that Christians appear to be largely failing at this: He cites the fact that American Christians hold 50% of the global Christian wealth while only making up 5% of the global Christian population. Despite this astounding wealth available to us, the average giving of American church-goers is at an abysmal 2.17% of total income; and giving trends indicate that, as our wealth has grown, Christian giving to the Church and to nonprofit ministries has dwindled. Rich compels his Christian readers to ask the Lord to align our hearts with His and act accordingly, loving the poor in highly personal, sacrificial ways.

There are global issues of poverty that present opportunities for impact.

Rich spends a good deal of this book illuminating the most grinding poverty afflicting various parts of our world today, and the grave implications that those issues of extreme poverty have if left unaddressed. For example, Rich cites the fact that more than 3 million children under the age of five die from issues of undernutrition every year; nearly 3 million people die from malaria, tuberculosis, and AIDS every year; and 700 children die every day from illnesses contracted from drinking dirty water. Though these are grim statistics, Rich ultimately takes an optimistic stance, seeing these realities as opportunities for the Church to have incredible impact by alleviating great suffering. 

We must see all our resources from a Kingdom perspective.

Specifically, Rich focuses on three resources: our time, our talent, and our treasure. The emphasis is that God cares about willingness and availability.  Even if we don’t have much in the way of resources, God can use what we give Him in a multiplicative way; it only requires that we submit to Him the resources that have been entrusted to us through radical generosity. He shares several such stories about radical generosity, including a young boy who raised millions of dollars for AIDS victims by shooting free throws and an impoverished woman who pinched pennies for many years in order to make a $1,000 donation to World Vision. Rich notes in all these inspiring stories that willingness is the essential ingredient that resulted in a difference made.

Details We Love

Perhaps the biggest takeaway from The Hole in our Gospel is that the Church needs to step up its game in bold, sacrificial love for our neighbors—even neighbors across the world. We applaud Rich’s clarion call to the Church to be salt and light in a world that desperately needs those, and we wholeheartedly agree that the Church ought to be on the frontlines of addressing social ills in personal, sacrificial ways. Rich’s humility in accepting his past failure to boldly love his poor neighbor allows this message to be gentle yet firm, with no condescension or judgment.

Furthermore, we love Rich’s heart for personal, relational action that sees every person as a valuable creation made in God’s image. At a couple of points in his book, he shares some related guiding principles for poverty-fighting that are spot on. As we engage people experiencing poverty, we must remember the following:

• Every one of these hurting people is created in God’s image and loved by Him.
• Every one of these challenges has a solution.
• Every one of us can make a difference.

These are timely reminders for those who may feel overwhelmed by the enormity of the problems of poverty or who feel unmoved by the plight of the poor: that we each have a role to play in the necessary, attainable progress to help our suffering fellow man.

We also appreciate Rich’s acknowledgment of the complexity of poverty. Especially when it comes to extreme poverty across the globe, it can be tempting to think that relief interventions alone are what’s needed: providing clean water, nourishing food, and sufficient housing to those who need it. While Rich acknowledges that relief may be immediately necessary for those who are in desperate and dangerous circumstances, he also is clear that poverty is complex and requires developmental solutions, even in (or especially in!) situations of extreme poverty. He is careful to note that those in absolute poverty are also made in the image of God and, therefore, have giftings, skills, and capacities that ought to be put to use. Rich puts the focus on creating contexts in which those capacities can be utilized to create flourishing, which we applaud.

Considerations

At a couple of points within the book, Rich appears to be making the argument that wealth is a zero-sum game. For example, he seems to give tacit approval of former President Jimmy Carter’s diagnosis of poverty: that the main driver behind poverty is the growing disparity between the wealthy and the poor, as the “rich get richer and the poor get poorer.” In other places throughout the book, however, Rich supports the idea that wealth is a tool and not inherently evil, as well as the idea that poverty is complex and not easily diagnosed, but this passage taken in isolation can be troubling. It’s important to remember that wealth, earned legally and ethically, is not the problem that needs solving. Rather than pinning the problem on the gap between wealthy and poor, we advocate the Church focus on solutions to poverty and search for on-ramps for the poor to join the wealth-creation process.

Who Should Read This?

The Hole in our Gospel is, first and foremost, for Christian audiences. More specifically, this is a great read for anyone who has a particular interest in global poverty. If the reader desires a firmer grasp on issues of extreme poverty and the needed interventions, this is the book for you.

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