Rooms with a View

Funny, these potheads are some of the friendliest, most courteous people I've encountered in my door-knocking U.S. Census enumerating. I call them potheads for lack of a better term. Being thoroughgoing libertarians, they have a live-and-let-live approach to life, including their roommates.

"Is this person male or female?"

I hate asking that question, especially when asking directly to the person who has answered the door, as in "are you male or female?" One can never presume, especially when said interviewee is 90, wears her/his white hair short, wears nondescript slacks, has a sunken chest, and speaks with a gravelly voice. I usually brush through that question in a mumble or pose it with a twist of humor. 90-somethings tend to be hard-of-hearing anyway. Why do parents give their children gender-neutral names? It only frustrates census enumerators every ten years.

These potheads are closer to 19 than 90 and they are definitely guys. The unseen roommate is another matter.

"[Roommate] was a he, then changed to a she." Pothead One is speaking.

"Or was it the other way around?" Pothead Two is speaking.

I calmly reply, "What I need to write down is how this person self-identifies now."

I'm answering the friendly potheads who are deliberating over the gender identification of one of their roommates. But they are gracious and engaged with me and I am grateful that they do not seem the gun-wielding type. Gender angst is not near as threatening to my doorbell ringing as Second Amendment angst.

Apartment complexes are different than sprawling neighborhoods mostly in that you can cover a lot of Narfus (non-response follow up) in one stop. This complex seems to be full of 20- and 30-something males footloose and fancy free on a midweek afternoon. They tend to work – and party – at night, so daytime is a good time to find them home and somewhat coherent.

Whoever laid out this complex had his own to deal with – complex, that is. It is a sprawling non-sequential mess that must make every pizza stone cold upon delivery.

Ah, but the view. Three massive Cascade mountain beauties on the clearest of days and a front row view of the prevailing rains otherwise.

But do they know their neighbors? Not any less than the more secluded (and wealthier) types higher up in the West Hills who work days and sleep nights while these footloose guys lower down the hill clean and guard the office buildings of the upper-crested people.

Potheads One and Two are firm. They don't know anybody, not even their gender-angsted roommate, but especially not the condo next door. Suspicious-acting clean-cut kid verifies his neighbor moved out months ago – and good riddance. He agrees to be a proxy, as if that act could somehow wield vengeance. Maintenance man with a funny European accent won't give me his name to put down for proxy – besides, he suddenly can't remember what he just told me about those tenants.

Proxy is when you stand in for someone else.

As in this apartment is vacant and I, Census Guy, can't vouch for it even though it's obvious through the windows that there's not a stick of furniture in the place. You see, I am the enumerator. I report. I don't verify. I can't be a proxy on my own report.

Neighbors verify. As in we live in community and we care about our neighbors. As in we're willing to take risks and stand in for our neighbors. Nice theory that doesn't work uphill or down.

Guy-in-B2 is quick to tell me his neighbors are there only once a year and otherwise they are in Mexico, or so he says with a where-they-belong sneer.

"Can I put you down as proxy to verify this Mexico place is vacant?"

"No, I don't know anything about the place."

Like a good neighbor.

I try to reassure B2 that any information I take down is strictly confidential for 72 years and I and any of the hundred other people who will handle this apartment information have sworn on oath and turning over of first-born (tempting sometimes) not to divulge. Not that anyone cares except maybe your descendants 72 years from now – if you have any descendants, that is.

Supervisor (later): "Put B2's name down as proxy for his neighbor anyway." He won't know for 72 years.

G4 has big dog, live-in fiancé, no kids. When I left a notice of intended visit yesterday, he told his fiancé he would pull a Saturday Night Live gig on me about census takers. ("80 people live here.") Thus the friendly smirk when he opens the door.

I tell him he can say anything about me as long as he doesn't divulge my actual ID information for at least 72 years. (No such rule applies to my ID, but what does he know?) I'm returning the favor to him as I write. Nice guy. Big dog. Great view. I can't vouch for the fiancé. She wasn't home.

Maintenance guy: "We have 20 illegals in the basement." He doesn't know anything about SNL, but he does know he doesn't want to be proxy. He's pulling the humor-evasion #27 technique.

Funny how few of us in this modern day are willing to proxy for our neighbor. Would make a great parable. Samaritan, anyone?

 

The road to a comprehensive HT bill – Part III

This afternoon the Human Trafficking Legislative Planning Group will convene once again. This team, tasked with developing comprehensive human trafficking legislation proposals for the 2011 Oregon state legislative session, is a diverse body of key government and non-profit personnel. They will be working through the summer to come up with proposals by September when more legally minded hands will begin molding the material into billable form. Stephanie Mathis, Executive Director for the Oregon Center for Christian Values, is coordinating this team.

More is required than just preparing legislation. At the state level, bills do not move through the Legislature unless citizens speak up. This is where advocacy kicks in and OCCV is ready. OCCV's Human Trafficking Advisory Committee will launch next month (June) its HT Point Leader Plan of Action with a Point Leader training workshop. We are calling it "10 x '10" – ten leaders for 10 groups of 10 persons each to be recruited and trained in advocacy by the end of 2010.

The HT Advisory Committee is currently recruiting 10 Oregonians as these point leaders. We are looking for 10 people from 10 different congregations, particularly from Washington, Multnomah and Marion/Polk Counties, though other parts of the state are also welcome to participate. These point leaders will attend our training workshop in June. They will then work between June and October to find 10 other people each (from their congregation and otherwise) who will be willing to train and work with their point leaders to advocate on behalf of the HT legislation endorsed by OCCV.

In October and November, these point leaders will each sponsor a training session with their team members in preparation for the 2011 legislative session. The goal is that by the time the legislative session opens in January 2011, we will have over 100 citizen advocates to help push through the HT legislation and have it signed into law by June 2011.

Bryan Colbourne, Stacy Bellavia and I will be serving as coaches for these 10 point leaders and their teams. And we are making the following commitments to each of these point leaders:

1. We will pray for them in their work.
   
2. We will keep them abreast of all developments in the HT legislation and process.
   
3. We will maintain regular contact with them, encouraging them and helping them in their process of developing their point teams.
   
4. We will work to connect them with the key legislative players and also with their own legislators during the months leading up to the 2011 legislative session.
   
5. We will help point leaders arrange experts from the legislative planning group as guest speakers for their training sessions.
   
6. We will coordinate a rapid communication system with these point leaders to mobilize their point persons as advocates as needed.
   
7. We (coaches and point leaders) will meet regularly as a group during the fall season and during the months the legislature is in session for prayer, reporting and encouragement.
   

In addition, I am personally looking for 100 other people who will commit to pray for these point leaders and personnel and for this legislative process.

As Psalm 68:5 says, God is "father to the fatherless." There are thousands of such fatherless children, our brothers and sisters, who are in desperate need of God's protection and deliverance from the bondage and exploitation of human trafficking. The verse that follows says that "God sets the lonely in families." I can't think of anything more lonely in our day and time than being trapped in slavery and trafficking. I like to think that each of these point teams will become families, who through their advocacy will be sheltering these lonely and fatherless modern-day slaves, who have no one else to advocate for them.

We want to do more than rescue those who are currently trapped. We want to shut off the demand and trafficking channels themselves. This legislative process will move us a giant step forward toward that goal and we are looking for 10 good citizens of Oregon to join us by signing up as 10x'10 Point Leaders.

If you want to be a point leader or you know someone who could serve in this role, I'd like to hear from you. If you want to be one of the 100 to commit to praying for this team over the next 12 months, I'd like to hear from you, too. You can go to my website, http://hnkconnect.com, to send me your name and contact information. Please let me hear from you today.

Aunt and Uncle for a Weekend

No real names have been used for the kids in this article

Dana, a pint-sized whirlwind of energy and bubbly emotion, doesn't slip in the door; she invades our house, commanding even the walls to open their hearts to her. Sam comes in quietly, slides into a cushioned chair without ruffling the air molecules.

We've been doing respite foster care for Morrison Child and Family Services the past few months, giving our hearts to each kid passing through our home. Some come time after time, some only once. Some live with a biological parent on the edge, others have stable foster homes or live with extended family. Some have no idea where or what "home" is.

Yvonne stayed for a week with us last summer before transitioning back to her biological mother, who after a couple years of working through issues was deemed capable of having her children back. We've had no communication with her since, but we cannot forget her ever-frantic pace and her hungry, pensive feel about returning home.

Two kinds of kids are assigned to us. Jill is in therapeutic care with Morrison, a program for kids who've suffered extensive abuse – physical, sexual, emotional – and who require special year-round education and intensive care. Bob is in regular foster care in the state's Department of Human Services. All have "issues" – the stuff that's been shoved into them comes out in all forms of acting out and garbled, porcupine-prickly cries of "love me!"

The needs of these kids, all who have experienced trauma in one form or another in their short lives, can overwhelm all care givers, so we provide much needed respite for those who do the caring – and for the kids a fun visit to the Kenyons. We share our home, our own kids, our chickens and our cats, our garden, our membership at the Community Center swimming pool – and our love.

Kim and I are not experts. We have been through many hours of training for this assignment and are required to complete ongoing training. We also attend a monthly gathering with fellow respite care providers led by our fearless leader, Buddy-with-the-Boston-accent. Mostly we just know how to open our homes to kids who don't have one.

At three, Billy lost his father in an accident. He never knew his bio-mother who was just a passing interest on the part of his dad. From infancy, he's been raised by his devoted grandparents, who at their advanced age cannot keep up with his special educational and emotional needs. The regular respite care we and others provide helps keep Billy at home with them. Their greatest concern is whether they will live long enough to make sure he reaches adulthood intact.

Jana, who doesn't remember her parents either, has been in many foster and group homes since the age of four. Yvonne hurts herself trying to deal with the pains and anger inside. Bob passed through our lives on his way back to a mother he had mixed feelings about. We watched Dana's world fall apart and felt her anger at a mother she clings to even as she knows her mother struggles to love her.

They come in all ages until they age out of the system at 18. The kids I've described are between 8 and 14, often emotionally and academically three or so years behind their peers. The majority are white, though other races are represented. We pray for these kids, whether or not we see them again. And we turn our worries about their futures into prayers that God will somehow give them a miracle – a successful entry into adulthood.

Friends ask if any of these kids can be adopted. As a society we put limits on what the state can force parents to do. And separation from biological parents, even abusive ones, is trauma that experts are only beginning to fathom. Even though these may be lovable kids, loving them full time is a stretch for most families. So much pain has been poured into these kids, it takes a village to raise them and love all that junk out of them through therapy, education, medical care, and just plain wholesome family warmth. Obviously stability is a priority concern and as respite foster parents we can help maintain that stability by being an occasional oasis.

Commonly as these kids pass through our home, we say to each other, "Maybe we should keep this one." They've been separated from their real mom (where are the dads?) or they're having to be transitioned out of their foster family. But we know our mission for each of these kids is to be the respite foster parents whom they visit monthly or occasionally or for a week in the summer or maybe even just once. We take them swimming, play board games with them, shoot some hoops in our driveway, let them feed the chickens and pet the cats, eat our food and talk with us. We let them experience "normal" for just a few, short hours and pray they'll come to know the Father's love that will never fail them.

Since our program started a year ago, Buddy reports that respite care nights per month have shot up to over 100. We are among a small but growing number of respite foster parents, a mere handful for a metro area of a million, and more are desperately needed. If you or someone you know in the Portland area can get involved in either the fulltime Therapeutic or the Crisis Respite programs, call Buddy Cushman or Roxy Wendland at 503-736-6699 and tell them Howard & Kim sent you. And Roxy would love to come speak at your church's mission groups, small groups, or community organizations. After years of being Mom to such kids, does she ever have a story to tell that will crush your heart!

Listening to Perkins Ramble

Listening to Perkins ramble is like sitting under a cool waterfall on a blistering hot day. I'd heard of John M. Perkins for years, read his Let Justice Roll Down ages ago, but had never heard him in person until recently. Just shy of being 80, he has led a long life as a Believer and a Civil Rights Activist.

Representing the Oregon Center for Christian Values, I attended a forum sponsored by Multnomah University's "New Wine, New Wineskins" where Perkins was one of the featured guests. The topic was something along the lines of justice and microenterprise, two concerns of great interest to me. But I was really there just to listen to Perkins.

"The American church has lost its prophetic witness," he started as if winding up a baseball pitch on a muggy Mississippi day. "We who are people of Christian faith are so fragmented. The world has wrapped us up into little ideological bundles. So many pieces cannot make a collective witness." Moreover, he added, there is a lot of bad ideology going around and the bad ideology consolidates hate. With this bad ideology, you don't have to hate an individual, just have to hate a group.

Perkins is glad we are starting to welcome justice back into the church. That's what Jesus intended, that the church become a catalyst by which he could speak through them, and in Perkins' understanding that is what is the meaning of the signs and wonders that shall follow them. I think about the signs in speaking truth, love and justice to the powers of this world, the wonders of seeing people freed from political, economic, cultural, relational and spiritual bondage.

I watch Perkins slowly shift back and forth in his seat, less uncomfortable with the chair than stirred by inner thoughts and passions. The issue of justice is at once collective and individual. He quotes Booker T. Washington who said, "Let your bucket down wherever you find yourself." But if anything his sense of justice is deeply rooted in his faith and in the Word, not in mere pragmatism or secular theory.

Perkins' voice begins to rise in volume. He's sitting down and he's no longer young, but the preacher is oozing out in him. "Kadesh-barnea," he says. The way he carefully pronounces the place name "Kadesh-barnea," it is as if he is handling an ancient artifact, a priceless family heirloom.

"Kadesh-barnea." He may be addressing a room full of preachers and professors, but he's really talking to no one in particular, only intoning a name that conjures meaning and context for him – and he assumes for his listeners. He continues. God equipped the people over about a two year period to prepare them to go into the Promised Land and they got to Kadesh-barnea. "The greatest failure in the Bible…" His voice trails off as if images were projecting before his eyes, mesmorizing him into silence, as if that failure were being played out again in that conference room. You can see a generation of Israelites dying off right there on that hotel carpet.

"Don't receive God's Grace in vain."

"They came back the second time [to Kadesh-barnea]. We [I assume he means America or the Church today] have failed like the nation of Israel has failed. We are at Kadesh-barnea the second time. God is molding a new group of people – a post-racist group of people." You sense that there is a lot of meaning and depth between each period and the start of the next sentence.

Suddenly Perkins jabs with his verbal right hook. "The poor white cracker has nothing but his meth and sex. No Jesse Jackson. No Al Sharpton. He doesn't even have the Pentecostal Church because it has gotten rich."

Eventually he winds down and the next (young, Caucasian) panelist speaks more succinctly. Has good things to say. The conversation opens into Q&A. Humble thinkers and doers rise to raise a point or pose a question. Some of the Puppies (Pompous Upwardly Pushing Professionals) speak out as well.

"Justice is a stewardship issue … an economic issue." I don't recall the question that gets Perkins rolling again. God called mankind to subdue the earth. Jesus. Luke 4:18-19. Good news to the poor. Like reading from Cliff notes, Perkins reels off Scriptural high points. "Matthew 25 – did we do it?" He's referring to the sheep and the goats. The Old Testament Jubilee set the poor free. That's the wholistic approach. Jesus came proclaiming healing and salvation.

Perkins responds to a question from a participant who has noted two streams of thought in Perkin's reflections: poverty eradication and evangelism. The man wants to address the former for a moment, but Perkins doesn't let him go there. "This reflects a dichotomy. That's a theological misuse." You can't separate them.

There's another theme that runs through much of Perkins life and writings. Community. "We need to decide how high we want to go on the economic ladder." We need to create community and not worry about going up the ladder. His focus is on how we treat others when he says we are to pay people a living wage and not a minimum wage and my mind goes to so many people who live in my area who cannot keep body, soul and family together on minimum wage. I know I can't.

"We can't leave mad capitalism mad – it's drunk!" He verbally punches the air with that last word. This former share cropper is no socialist. "Capitalism is the best production method in the world. But it needs help. Without checks and balances, our system is getting drunk. Legislators are becoming lobbyists and inside traders."

His concern is not just about politics. He's speaking to a room full of pastors, professors and non-profit heads. He's afraid of the way we raise money these days, that we might have shut off the prophetic voice. You can't raise money and then speak truth to those who gave you that money. You have to see that your source is God.

We (meaning humanity) have always suffered from greed. But now that suffering from greed that has led to addiction. What's the solution? It's back to values. Life is not in what you possess, but is in people.

The theme of the conference is on owning the pond together. Perkins retells the familiar line. "Give people a fish and you'll feed them for a day. Teach people how to fish and you'll feed them for a lifetime.

"It's a lie!" His tone has punched the air again, drawn blood. "Who eats the fish depends on who owns the pond." The Church has to come up with collective action, has to teach the people and help them get control of some of the resources. Otherwise this poverty will turn people into terrorists if we don't do something about it. The terrorists now are those who are rich and disillusioned with their parents. He's alluding to the Detroit terrorist from Nigeria who had planned to blow up that passenger plane. The next wave, he says, will be those who feel trapped and no way out, who, I assume he means, can't get near the water to stick in their fishing pole. I understand in some small way. I know what it is like to hunt for work and not find it, to be in depression and unable to hold down a job that could cover the cost of raising a family. "The pond has a fence around it."

He returns to his thoughts about community. The solution is in community. The modern church is so weak because it is a commuter church with no place. It is a place, alright, a place of worship, not of community. The ideal is to plant churches with a parish concept. We live in community in parish. But we today do not live in community. We are commuters who live as individuals.

Perkins is winding down this two-hour session, the first in a weekend of conference. Later the same day he will address a multiracial reconciliation service as Portland attempts to find healing after several fatal shootings by police, including the one most recently of a mentally disturbed and unarmed man.

"I'm not talking about the church conquering the secular world," he concludes. "We should live at peace with all people. Becoming the prophetic voice to society."

The road to a comprehensive bill – Part II

2010.04.15

This coming Monday, April 19, we convene for the first stuffing at the Oregon Liquor Control Commission (OLCC) in Milwaukie (OR). We need 30 volunteers to be at 9079 SE McLoughlin Blvd. Portland, OR from 10 am until noon. A press conference with State Representative Bruce Barton is scheduled for 10:30 am. If you cannot attend, we ask you to lift up this time in prayer.

This event is one small, but critical step in raising awareness of our goal to end human trafficking in Oregon. How achievable that goal is we haven't stopped to ask. We simply work toward total abolition because not one human being, created by God, should be treated like property. Freeing these modern slaves will take all kinds of endeavors, including rescue and long-term recovery, and ending the economic, legal and social conditions that breed enslavement, trafficking, and slave marketing.

In regards to fighting human trafficking, our role in the Oregon Center for Christian Values (OCCV) is to advocate for changes in state law. These changes are needed in order to provide sentencing, prosecution and treatment of perpetrators; close legal loopholes; treat the slaves as victims instead of victimizing them all over again; provide needed funding to make all this happen; and make slavery in Oregon totally unprofitable and undesirable.

We achieved a significant step this past February when the state legislature passed HB3623, requiring "the Oregon Liquor Control Commission to include informational materials regarding human trafficking with certain license renewal notices, if materials are supplied by nonprofit organization." Funds have come in for the materials and the Polaris Project already sponsors the hotline (1-888-373-7888).

Four times a year, the OLCC sends out license renewal notices to a fourth of the 11,000 businesses in the state that sell alcohol. We will be stuffing an informative cover letter and a sticker with the national human trafficking hotline number in each of those envelopes, this time about 2,500.

By passing this highly symbolic bill unanimously, the 2010 legislative session has set the stage for a bipartisan and much more comprehensive bill in the 2011 session. Between now and next January, three important processes will be underway. One is the preparation of comprehensive legislation, a task which has already begun. Two is the distribution of these hotline stickers to 11,000 businesses throughout the state which starts with Monday's stuffing. And three is the education of the state's population to this crying need, the press conference on Monday being a key step in that direction.

So please pray with us for the following:

1. That we will have an abundance of volunteers (30+) at each of the four "stuffings" in the coming year.
   
2. That all 11,000 businesses will post these stickers in prominent places (the mailing is required, the posting is voluntary).
   
3. That the Christians of this state will galvanize behind this important cause and work with us to raise awareness of the plight of thousands of those among us trapped in human slavery and trafficking.
   
4. That starting with Monday's press conference, our efforts will capture of the attention of the media, officials, and the residents of this state so we can generate strong awareness of the plight of trafficked and enslaved victims.
   
5. That the OCCV's human trafficking advisory committee will find 10 point leaders from 10 different congregations and 10 point persons for each leader willing to be trained over the coming months for advocating for this legislation next year.
   
6. That we will see the needed groundswell develop between now and January 1 to make comprehensive human trafficking legislation and funding (what we call a "Cadillac" bill) top priority in the 2011 session.
   
7. That 100 people will commit to praying for these priorities from now until the legislation is passed into law next spring.
   

This last point, finding 100 people to commit to prayer, is my personal request. Regardless of where you live in this wide world, if you want to join that prayer effort and be notified of developments as they happen, write me at howard@hnkconnect.com. I'll make sure the OCCV office puts your name and email address on our human trafficking mailing list and I'll personally notify you whenever specific prayer is needed.

The road to a comprehensive bill – Part I

2010.04.08

What can compare with the misery of those going through hell on earth as modern slaves, trafficked victims, whether 12 year old kids sold for sex or adults trapped in forced labor? But I have a sense of great hope. There is a building momentum in Oregon at this very moment over ending human trafficking in our state.

Oregon got its first law defining human trafficking as a crime on the books in 2007. In '09, the State Legislature passed a bill granting confidentiality to victims in shelter. This year they unanimously passed a Polaris Project hotline-posting bill that is moving ahead with an army of volunteers and the full cooperation of the Oregon Liquor Commission Control (OLCC). The bill was a "heat and light" generating act that is already proving its worth. Meanwhile, our own state's U.S. Senator, Ron Wyden, has been leading the push for much needed Federal funding for victim shelters.

Deputy Keith Bickford of the Oregon Task Force has been a tireless advocate in moving us as a state forward on this issue. Multnomah County, thanks to the leadership of Commissioner Diane McKeel, is developing a "John school." Local agencies and various nonprofits such as "Door to Grace" are gearing up for rescue and recovery operations. The Oregon Anti-Crime Alliance is pulling together much needed hard data on the whole trafficking picture. And other groups such as Oregonians Against Trafficking Humans are streaming out a nonstop education campaign.

Now key players are beginning a bipartisan push to pass a much more comprehensive and desperately needed bill in the 2011 state legislative session. The legislative effort is already advancing on multiple fronts.

1. We are working with Legislative Aide James Barta of State Representative Brent Barton's office to line up a major press event and "stuffing brigade" as volunteers convene to assist the Oregon Liquor Control Commission in placing hotline stickers in 2,500 license renewal packets. The first of four such "stuffings" scheduled for the next twelve months will occur sometime in the week of April 19.
   

   
    

2. The first Human Trafficking Legislative Planning Meeting was convened March 24 at the Northwest Health Foundation. The meeting, convened by Stephanie Mathis, Executive Director of the Oregon Center for Christian Values (OCCV), included 15 government and nonprofit sector personnel. The group laid out plans to introduce comprehensive legislation in time for the 2011 Oregon Legislative session. This bipartisan group included legislative aides to three state representatives (Carolyn Tomei, Jefferson Smith and Brent Barton) and one state senator (Bruce Starr).
   

   
    

   Drew Olson of Commissioner McKeel's office pointed out that Washington State passed a bill the week prior, spearheaded by Shared Hope International, that 1) creates mandatory diversion for first time offenders, 2) allows for exploited children to be detained for up to 15 days without charging them (and treats them as victims), 3) increases sentencing and fines for Johns and Pimps; 4) impounds the cars of offenders with a $2,500 charge to get the vehicles back; 5) provides for such revenue to go for shelter and recovery for victims; 6) disallows offenders to claim they did not know the victim was underage; and 7) requires law enforcement to come up with a model and training before January 2011.
   

   
    

   It was agreed that, while one thing this new law leaves out is money for the D.A.s, all this is much better than anything we have in Oregon. California is working on a ballot initiative that will include money for D.A.s. The money factor for these initiatives is important and is the primary concern in whether comprehensive legislation can pass in Oregon next year.
   

   
    

   This group will work together over the coming months to prepare the comprehensive legislation, giving priority consideration to meeting or exceeding the level of enforcement and service provided in California and Washington, our neighboring states.
   

   
    

3. Meanwhile, the leadership of OCCV's Human Trafficking Advisory Committee is gearing up on the grassroots level for an intense advocacy push. Bryan Colbourne of Salem, Stacy Bellavia of Portland, and I met this past Monday to tool out plans for the coming year to present to OCCV's Executive Committee for approval. Plans include recruiting ten point leaders from local congregations who will in turn recruit ten point persons each. The HT Committee will provide the training and logistical coordination to prepare these point persons for advocacy work with the advent of the legislative season next January. We anticipate we'll have our kickoff training session for the point leaders on Monday, June 7.
   

It is no exaggeration to say that lives are at stake. Scripture is adamant that we as Believers have an obligation to rescue those in bondage among us. Reminding the Israelites that God had redeemed them from slavery, Moses commanded the people, "Do not deprive the alien or the fatherless of justice, or take the cloak of the widow as a pledge." (Deut. 24:17) Doing justice, according to Jeremiah (21:12), means rescuing "from the hand of his oppressor the one who has been robbed," in this case rescuing those who have been robbed of their humanity, their dignity and so much more.

Anyone having questions, needing information or wanting to help can contact the OCCV office at info@occv.org or call 503-222-2072.

Why I believe in Social Justice – Part III

[If you missed Part I or Part II…]

I think I understand where Glenn Beck and others are coming from who don't like the term "social justice" and who think that churches and websites (like mine) that mention this term are (perhaps unknowing) foils for Communism and Socialism. In their minds, I am guessing, social justice speaks of radical restructuring of society and the Big Brother type of government that freedom-loving people everywhere abhor. On top of the usual suspicion of government, the current economic times engender a pervasive edginess among everyone, even Believers who talk about the Rock of Ages being their "cleft." Seriously.

For me the question is not, Who is the enemy (as in big government or Communism)? It is not which party to join or what cause to fight. It is not even trying to figure out which catch phrases and sound bites should be treated with suspicion.

The questions that need to be asked, the concerns we need to be concerned about, have all to do with what the Word says, regardless of what someone else is saying. And as I've written before, the concept of "justice" is a very, very good one, being one of the most pervasive in the Bible.

Buried in the heart of a Mosaic passage about good governance is this gem of a verse: "Follow justice and justice alone, so that you may live and possess the land the LORD your God is giving you." (Deuteronomy 16:20) Look all around that verse and what you see is a mix of instructions about properly structuring worship (religion) and government (politics). They go hand in hand more than we sometimes care to admit, for the expression of God's rule in our lives is as much about how we relate to each other as it is how we relate to God. Thus, Jesus says, the two greatest commandments are to "love God with your whole being" and to "love your neighbor as much as you love yourself." (Matthew 22:37-40; Deuteronomy 6:5; Leviticus 19:18).

Loving one's neighbor as much as one's self is all about relating to parents, children, siblings and friends. It is also all about how nations get along and how people get along within nations. Justice is part and parcel to how we express our love toward God and toward each other. Let me explain.

Many languages have word couplets. Chinese has a zillion of them. English has its share as well. Like "sound and fury" – each word has meaning; put them together with the "and" in the middle and the two-for-one phrase as a whole takes on a special meaning of its own. As with English and Chinese, Hebrew has its share of these coupled terms, what is called by techies a parallelism. One of the most striking in the Scriptures is "Justice and Righteousness" (sometimes written in the reverse).

I don't want to get too technical here because the goal is not to impress you (or to embarrass myself). So let me state it simply. The words we translate "justice" and "righteousness" are really a two-for-one that defines our understanding of God's justice, which is, by the way, central to God's vision for all that He created and called good. The word we usually translate as "righteousness" has at its root the meaning for norm or standard, in other words, "what is right". Makes sense, doesn't it? So you could say righteousness is what God intends for us. The word we usually translate as "justice" means governing or judging and has to do with judicial or governing activity at every level – or the actual act of doing righteousness or doing right. When you see justice in light of these two words coupled together, what you get is the idea that God's justice is all about putting things right according to God's way.

So, as Stephanie Mathis says, "Justice is love in action." For God is love (can't get more basic than that with God), and God's way (righteousness) of expressing that love is doing justice, or making sure that God's righteousness gets carried out properly. So justice is God's expression of love towards us.

Now I have a feeling that so far we have everyone on the same train, Beckies and anti-Beckies alike. So where does the train tend to get derailed? We'll save it for next week. [Tune in next Tuesday to "Part IV" at my "Ethics for the 21^st Century" blog or find me on Facebook.]

Meanwhile, in all soberness and thanksgiving, let's all commemorate our Lord's death and resurrection this weekend by pondering what it means to give due honor in our nation and world to what our Lord has done in bringing God's justice to earth just "as it is in heaven."

[Thanks to two great resources that anyone can check out: Kingdom Ethics: Following Jesus in Contemporary Context by Glen H. Stassen and David P. Gushee (IVP, 2003) and Old Testament Ethics for the People of God by Christopher J. H. Wright
(IVP, 2004).]

To be continued…