10 Ways Churches Can Address Boston Homelessness Today

10 Ways Churches Can Address Boston Homelessness Today

By Rev. Cynthia Hymes Bell

Starlight Ministries builds the capacity of churches to minister to those experiencing homelessness. Our goal is to develop relationships amongst churches and ministry groups that desire to develop mutually transformative ministries with people affected by homelessness.

Ideal partners work collaboratively not only to address the physical, spiritual, and practical needs of homeless people—they also build a healthier community. Services are coordinated effectively so that each church can find their unique contribution and no one church is overburdened.

Our target groups are church partners with existing outreach ministries or that want to launch new ministries. We pursue partnerships with churches and ministry groups aimed at achieving sustainable, relational engagement of churches with people affected by homelessness.

Starlight Ministries offers trainings opportunities, where for churches and ministry groups:

• serve alongside our staff

• develop a basic awareness about homelessness

• nurture mutually life-changing relationships that help people affected by homelessness progress through stages of change and transition out of homelessness

How can you learn more, connect and become equipped to serve the homeless?  The following is a list of  opportunities that can help you get started.

How To Get Involved

Learning Events

1. Attend a Starlight Information & Recruitment Session

We facilitate a one-hour session on the complexity of the system of homelessness and an introduction to Starlight. Following the session, leaders are invited to sign up for in-depth training and consider how their church can engage more effectively.

For in-depth training, we ask that you commit to:

• bring several lay leaders and/or clergy from your church to three subsequent training sessions

• embrace and engage in a transformational style of relationship with people affected by homelessness

• prayerfully and thoughtfully consider moving toward a long-term commitment of your church’s people and resources to launch or strengthen one or more forms of effective ministry to people affected by homelessness, customized for your church and your community

Learning Resources

2. Study Homelessness  Check out these resources that can help you understand the complexities of homelessness today:

3. Explore the Local Ministry Landscape  See what’s happening across Boston to address homelessness:

Starlight Custom Consulting

Every church community and neighborhood has unique assets and needs. Starlight offers customized training for your church or ministry group, including:

4. Site Visits  We visit your site to observe your church outreach program, and meet key leaders and ministry volunteers.

5. Listening Sessions  We listen to you to learn about your church’s specific needs and your community issues.

6. Custom Classroom and Experiential Trainings customized training for church partners are provided by request.  For committed, partnering churches, Starlight provides:

• customized classroom training on homelessness, effective engagement, and intervention principles and practices

• opportunities for your group to gain hands-on experience in effective outreach while being coached and mentored by our team of experienced staff

Giving and Fundraising

7. Donate to Starlight  Be a matching donor, lead donor, or give to the annual Starlight Ministries fundraiser.

8. Join the 2018 Walkathon  Be a sponsor, lead donor, build a team to walk and raise funds or volunteer for Starlight Ministries Spring 2018 Walkathon.

9. Hold a Fundraiser  Organize a fundraising event in your church, neighborhood or community.

10. Donate Goods  Contribute clothing, coats, shoes and other personal care items to our Resource/Drop-in center.

Cynthia Hymes Bell

Cynthia is leading Starlight Ministries in its mission to build the capacity of Boston’s churches and leaders to create life-changing relationships with people affected by homelessness. She has a degree in mental health from Tufts University, a Master of Public Health from Yale, and a Master of Divinity from Harvard. From 2002 to 2008, Cynthia traveled to South Sudan with “My Sister’s Keeper,” where she participated in the redemption of more than 1,200 slaves. She is a licensed and ordained minister and serves on the ministry team of Morning Star Baptist Church in the Mattapan neighborhood of Boston.

Homelessness In Depth: Best Books & Local Reports

Homelessness in Depth: Best Books & Local Reports

Books

Highly Recommended

Many authors present in-depth insights on all aspects of homelessness, from one woman’s personal account of homelessness to general perspectives. The first part observes changes and trends in the homeless population over the last three decades. The second part describes two contrasting program approaches, Pathways’ Housing First and Portland, Oregon’s Central City Concern with its Alcohol & Drug Free Community (ADFC) model. Later sections analyze why the US has not made more progress, with suggested pathways.

The co-authors were moved to put their faith into action and apply the Bible to the needs of their city. Although Chattanooga, TN was ranked the most “Bible minded” city by Barna and had 1,000 well attended churches, this religiosity did not seem to impact the situation of the city’s hundreds of homeless individuals. In response to these observations and their reading of the book of James, the authors started an outreach ministry which led to outdoor churches and ministries in 60 locations among homeless people in Chattanooga.

This Pulitzer and MacArthur Genius Grant winning book reveals one of the pathways leading to homelessness through the real life stories. A Boston Foundation study found that 23% of families applying for emergency shelter assistance gave the reason for their need as eviction or threatened eviction. Preventing homelessness requires an understanding of the factors and dynamics leading to housing evictions, and this book is an excellent place to start learning.

Dr. O’Connell shares stories and experiences of his work with individuals affected by homelessness in Boston. He is the founding physician of the Boston Health Care for the Homeless Program, which now serves thousands of people each year.

 

 

Other Recommended Books

Bouma-Prediger, Steven, and Brian J. Walsh. Beyond Homelessness: Christian Faith in a Culture of Displacement. Grand Rapids, Mich.: Eerdmans, 2008.

This book looks at more than just the physical and socio-economic aspects of homelessness. It is a deeper book which also critiques western culture, considers other types of  “homelessness,” and reflects theologically on the concept of home.

Corbett, Steve, and Brian Fikkert. When Helping Hurts: How to Alleviate Poverty Without Hurting the Poor . . . and Yourself.  New edition. Chicago: Moody Publishers, 2012.

Although this book does not deal directly with homelessness, it is still relevant because it covers related issues like poverty, wealth inequality, job readiness, health, and financial education. A major part of the book deals with poverty and how some efforts to alleviate it have negative and counterproductive impacts. The authors are right in recommending Asset Based Community Development as a useful approach for long term results.

Padgett, Deborah K., Benjamin F. Henwood, and Sam J. Tsemberis. Housing First: Ending Homelessness, Transforming Systems, and Changing Lives. New York: Oxford University Press, 2016.

This is one of the best books on the Housing First approach to ending chronic homelessness since one of the authors, Sam Tsemberis, was its originator. Housing First seeks “to provide immediate access to housing and an envelope of support services to individuals living on the streets” (viii), which is in contrast to “housing ready” or “staircase models” requiring people to meet certain requirements before moving through a progression of housing options. The book describes several approaches to address homelessness and explains the theory and history of  Housing First. It also presents research evidence supporting the approach. For example, when Boston’s Pine Street Inn tried a pilot Housing First program, 86% of the chronically homeless participants remained stably housed after one year. While there are some limitations and objections to Housing First, the approach has been influential and has brought about some systems changes.

Sharpe, Travis. 50 Practical Ways You Can Help the Homeless. Bloomington, Ind.: West Bow Press, 2017.

The practical ideas shared by Travis Sharpe are based on the author’s experience over the years. Most of these ideas are intended for helping individuals one by one in a relational context. Typical ideas include giving haircuts, shoes, snack packs, personal hygiene packs, and eating lunch with someone. Other ideas extend to help in finding a job and connecting to community resources. Although these acts of kindness do not address the deeper roots of homelessness, they are one avenue of Christian ministry that God can use. The author is the founder of an organization called Unsheltered International.

Wagner, David. Confronting Homelessness: Poverty, Politics, and the Failure of Social Policy. Boulder, Colorado: Lynne Rienner Publishers, 2012.

Reading about and listening to the life stories of individuals who are homeless is important, but understanding a historical perspective on homelessness in America is also valuable. Wagner’s book is primarily a history of efforts to reduce or end homelessness. The author covers attitudes toward those who were homeless, advocates’ protests, programs providing services, and efforts to raise money and awareness. Although the book looks briefly at some social theories, it does not focus on future solutions or policy proposals.

Yankoski, Mike. Under the Overpass: A Journey of Faith on the Streets of America. Updated and expanded edition. Colorado Springs, Colorado: Multnomah Books, 2010.

An account of the experiences of two young Christian men who spent five months living homeless on the streets in several cities across the country and the homeless individuals they meet. While no doubt this book could be critiqued on several levels, the observations and reflections of the author can still be helpful for people who have had little exposure to homelessness.

Reports

Boston Area

• 2015-2016 City of Boston Annual Homeless Census reports

• Boston’s Way Home: An Action Plan to End Veteran and Chronic Homelessness

  • 2015-2018 Plan (select "Find out more about our plans")

  • Update Report

• City of Cambridge 2016 Census of Persons Experiencing Homelessness

State of Massachusetts

The Boston Foundation Report on Family Homelessness. Rog, Debra J., Kathryn A. Henderson, Andrew L. Greer, Kathryn M. Kulbicki, Linda Weinreb, The Growing Challenge of Family Homelessness: Homeless Assistance for Families in Massachusetts: Trends in Use FY2008-FY2016. Boston: The Boston Foundation, 2017.

This report seeks to help the reader “understand the changes in the growth and composition of the homeless family population …and the nature of families’ experiences in the Emergency Assistance programs” (11).  It can help inform efforts to prevent and reduce family homelessness and help measure progress. The report documents family homelessness from 2008 to 2016, a period when over 33,000 families with over 100,000 individuals received shelter through the Massachusetts Emergency Assistance Program (7). The study looked at how long families are staying in shelters, finding the length of stay increased from an average of 247 days in 2008 to 360 days in 2016 (8). During that period the number of families in shelters increased 93% (11), although recent data indicate a hopeful decline in 2016. Churches can directly help prevent families from becoming homeless, but they should also be aware of state assistance programs they can refer people to. This report focuses on two of these programs: (1) Residential Assistance for Families in Transition (RAFT), which provides financial support and services to prevent homelessness, and (2) HomeBASE, which provides help in finding alternatives to entering a shelter or stabilization after being in a shelter.

Massachusetts Coalition for the Homeless: Basic Facts on Homelessness in Massachusetts and Across the Country

For those who want to learn about and have a voice in policy decisions, the Coalition is a good entry point and source of current statistics and facts.

Report on Unaccompanied Homeless Youth in Massachusetts: “Massachusetts Youth Counts 2016”.

This report surveyed 502 homeless youth and provides information on where they were staying, what the reasons were for their homelessness, and the kinds of services they need. By the Massachusetts Commission on Unaccompanied Homeless Youth

Massachusetts Department of Housing and Community Development Monthly Reports on Family Homelessness and Emergency Assistance

 

National

2017 Annual Homeless Assessment Report (AHAR) to Congress

The Annual Homeless Assessment Report (AHAR) is a report to the U.S. Congress on the extent and nature of homelessness in the United States. It provides counts of people experiencing homelessness and describes their demographic characteristics and service use patterns. It has become the central resource for national data on homelessness, used by federal, state, and local policymakers to understand trends in homelessness and inform their policies. The AHAR is based on local data from Point-in-Time (PIT) counts, Housing Inventory Counts (HIC), and Homeless Management Information Systems (HMIS).

Boston Homelessness Ministries & Organizations

Boston Homelessness Ministries & Organizations

STARLIGHT MINISTRIES

Since 1990, Starlight Ministries has equipped individuals to build life-changing relationships with people affected by homelessness. Starlight trains individuals and groups in classroom settings as well as hands-on ministry venues. These opportunities provide the Church and those struggling with homelessness with effective tools for building communities where all can experience personal transformation through Jesus Christ.

Starlight develops church-community collaborations, so that each church community can find their unique contribution, and no one church is overburdened.

Boston Rescue Mission

39 Kingston House, Boston. Phone - (617) 338-9000

The Boston Rescue Mission continues to aid the homeless and poor of Greater Boston to self-sufficiency by assisting women and men in confronting and overcoming the root causes of their homelessness. To this end, the Mission provides basic life necessities such as food and shelter as well as social service programs. The goal is to provide the homeless and poor with the support, training, and resources necessary to sustain independent living for a lifetime. In addition to providing basic housing and meals, Boston Rescue Mission has a Residential Recovery Program, a Sober Living Program, an outpatient counseling center, Bible studies, and spiritual mentoring.

The Mission has many opportunities for individuals and small groups (2 to 6) of volunteers preparing and serving meals daily and on Sunday afternoons, doing maintenance, cleaning, laundry, office & computer work, manning the front desk, driving & pick-up with vans, and Saturday outreach (with food) and prayer on the Boston Common.

Home With Friends

Home With Friends is a collaborative Christian ministry which seeks to educate, encourage, and equip local churches to minister to families that are homeless by offering training, support

and mentoring opportunities. The three groups which collaborate with the Home With Friends program are Friends of the Homeless of the South Shore, Sanger Center for Compassion, and Starlight Ministries of Emmanuel Gospel Center. Lora Wooster and Sara Mitchell train and work with church teams of 8-12 people who develop a long-term (1-2 year) mentoring friendship with a family in transition, help with a rental subsidy, and offer the family their time, talents, encouragement and ongoing friendship.

If you or your church would like to get involved, call Lora Wooster at 617-939-3709 or Sara Mitchell at 617-262-4567.

Other organizations

Boston's Emergency Shelter Commission   

The Emergency Shelter Commission's mission is to coordinate the City's efforts to prevent and end homelessness and hunger through proactive planning, policy analysis, program development and advocacy with our city, state, federal and community partner agencies. The Commission's goal is to eradicate hunger and homelessness by seeking systemic solutions to these challenging socio-economic problems. The ESC coordinates a safety net of services and provides information and referral to homeless and hungry citizens in need.

Boston Health Care for the Homeless

This pioneering organization’s “mission is to provide or assure access to the highest quality health care for all homeless men, women and children in the greater Boston area. The integrated care model at BHCHP unites physicians, physician assistants, nurse practitioners, nurses, case managers and behavioral health professionals in close collaboration. They follow patients in a variety of settings - on the streets, at the Barbara McInnis House, in our shelter-based clinics, in the hospitals and in housing - providing regular contact and uninterrupted care.”

Boston Public Health Commission

"The mission of the Boston Public Health Commission's Homeless Services Bureau is to improve the quality of life of Boston's homeless citizen's by providing emergency shelter, social services, and housing search services." - from the Homeless Services Bureau Mission Statement.  Directory of Emergency Shelters 

Bridge Over Troubled Waters

Bridge offers a comprehensive range of services for youth ages 14 to 24 in a positive and safe environment. These programs for homeless, runaway, and high-risk youth include street outreach and the Mobile Medical Van, counseling, a drop in center, education, and some residential programs.

Massachusetts Interagency Council on Housing and Homelessness

The mission of the ICHH is to provide the forum where new strategies in support of affordable housing development and to address the issues of homelessness among all populations are formulated. These new strategies will enhance the coordination and prioritization of housing resources and services of all types in support of vulnerable populations in the Commonwealth.

Pine Street Inn

Pine Street Inn provides a comprehensive range of services, including permanent supportive housing, job training and placement, emergency shelter and street outreach to more than 1,900 homeless men and women each day. The food services training program trains 100 men and women each year for jobs in the food services industry.

Rosie’s Place

889 Harrison Ave., Boston, MA

Rosie’s Place offers three meals a day, a food pantry, and emergency shelter for women. The advocacy staff assist with housing, educational and employment opportunities, clothing, wellness care, transportation and emergency funds for eviction prevention and medications. It is located at 02118.  Volunteers are welcome.

St. Francis House

39 Boylston Street / Boston, Massachusetts 02116

St. Francis House is a day shelter offering a variety of services for people who are homeless. It has many volunteer opportunities. In addition to a medical clinic and counseling services, St. Francis House offers the Moving Ahead Program (MAP) which is a 14-week job- and life-skills training program   The Next Step Housing Program in their building provides single-occupancy rooms for 56 single, low-income men and women.

Women’s Lunch Place

Located on the lower level of the Church of the Covenant at 67 Newbury Street, The Women’s Lunch Place is open from Monday through Saturday from 7:00am until 2:00pm. A continental style breakfast is available from 8:00am – 10:00am, and lunch is served restaurant style at 12:00pm.  In addition to meals, classes are offered on a variety of topics including literacy, computer skills, housing and legal issues, employment, financial literacy, nutrition, and stress reduction. Health care, counseling, clothing, and personal care items are available as well.

Boston Climate Dialogues: 3 Fall Events

Boston Climate Dialogues: 3 Fall Events

By Ruth Wong

EGC is excited to partner with Northeastern University and Vibrant Boston to promote practical dialogue on climate change and resilience in Boston communities.  We are opening three of our fall sessions to the public, to broaden community knowledge and collaboration with Christian leaders engaged in climate resilience work.

ABOUT OUR COLLABORATION

EGC is one of Northeastern University’s Service Learning Opportunity sites, and this fall we are learning alongside students in a Climate Change & Society class, taught by Sociology Professor Sharon Harlan. We are exploring together the possible impacts of climate change in a Boston neighborhood and how the community can become more resilient to environmental change.  

Northeastern also has interest in engaging youth and residents from a Boston neighborhood. With our existing collaboration with Vibrant Boston, EGC helped facilitate a three-way partnership for this class.

Vibrant Boston is a free drop-in program based in Boston’s Lenox-Camden neighborhood of the South End /Lower Roxbury area. They provide the youth and their families living in this well-documented high crime community with support, enrichment, and opportunities based in a Social and Emotional Learning approach. Vibrant Boston programming covers a broad spectrum of services, including homework help, sports activities, career exploration, job opportunities for both teens and adults, and therapeutic classes in the arts.

OUR GOALS

Our three-way collaboration seeks to:

• empower Vibrant Boston, and the residents of housing developments surrounding it, to learn about the potential impacts of climate change on urban communities, including their own

• become more informed about climate change and how we can support Christian leaders’ involvement with the city of Boston’s climate change initiatives

• promote a constructive dialogue about resilience within the community, with other communities, and with city government

• provide opportunities for Vibrant Boston youth to interact with Northeastern students for mutual learning and relationship-building that are beneficial to both groups.

• encourage Vibrant Boston youth’s aspirations for a university education

EGC staff and Vibrant Boston youth will attend eight sessions of the Northeastern Climate Change & Society class to learn and dialogue about climate change and its impact on urban communities.

“Decisions are being made now about climate mitigation and adaptation that affect how people will live in the future climate. There are significant social justice problems involving human capabilities and adaptive responses to climate change that must be addressed at local, national, and global scales. We will examine how communities are striving to adapt and prepare for the climate of the future. - excerpt from the Climate Change & Society course syllabus, Northeastern University

You're Invited!

Three guest speaker sessions are open to the public. We welcome residents from Boston and area churches to participate with us as we hear from key Boston leaders addressing this issue.

Learn with us! Join us in becoming more informed and ready to support local leaders doing important climate resilience work in our neighborhoods and city. Please mark your calendars for these fall events!

1. Is Boston’s Climate Changing?  Are We Prepared?

Mia Mansfield

City of Boston Office of Environment, Energy and Open Space

Reading Assignment: Climate Ready Boston Report

Monday, October 23 @ 3:15PM

2. Connections: Race and Climate Justice

Rev. Mariama White-Hammond

Bethel AME Church

Reading Assignment: Bridging Boston’s Racial Divide by Blanding

Monday, October 30 @ 3:15PM

3. Resilient Communities: East Boston Sets an Example

Gabriela Boscio & Melinda Vega

Neighborhood of Affordable Housing, East Boston

Wednesday, November 8 @ 3:15PM

Take Action

Contact

Climate Dialogues Contact Form

RUTH WONG

Ruth is passionate about creating learning communities for churches and leaders across racial, socio-economic, and denominational lines. Director of the Boston Education Collaborative, Ruth collaborates with the Boston Public Schools to foster partnerships between schools and faith-based institutions. Every summer, Ruth also teaches at an engineering program at MIT for high school students. 

How Are We Doing?

Ethiopian Churches in Greater Boston [map]

Ethiopian Churches in Greater Boston [map]

Map of Ethiopian Churches in Greater Boston. Data source: Emmanuel Gospel Center's Boston Church Directory, 2017. Click for interactive map.

Mekane Hiwot St. Michael Ethiopian Orthodox Tewahedo Church, Boston, MA

Ethiopian Evangelical Church, Boston, MA.

Boston Ethiopian Christian Fellowship, Cambridge, MA

St. Gabriel WelidetaLemariam Ethiopian Orthodox Tewahedo Church, Brookline, MA

Ethiopian Christians in Greater Boston: Diverse Journeys

Ethiopian Christians in Greater Boston: Diverse Journeys

by Steve Daman

Bostonians celebrate Ethiopians each year when runners sprint up Boylston Street to the finish line of the Boston Marathon.

Ethiopians took first place in the men’s open four times in the last ten years. In 2016, Ethiopian men took the top three spots, and Ethiopian women took the top two spots in the men’s and women’s open, respectively.

Photo courtesy of the Associated Press, April 18, 2016.

But many Ethiopians in Boston have also been running another good race—that of keeping the faith. 

Boston is home to 9,000 to 12,000 Ethiopians. And like other immigrant groups, Ethiopians Christians have planted various expressions of Christian churches in and around Boston, serving the needs of Ethiopians here today. 

Map of Ethiopian churches in Greater Boston. Data Source: Emmanuel Gospel Center's Boston Church Directory, 2017. Click to go to interactive map.

Ethiopian Christianity Today

"[Ethiopia] has maintained its long Christian witness in a region of the world dominated by Islam. The Ethiopian Orthodox Church currently has a membership of around forty million and is rapidly growing,” according to a 2017 history of the Ethiopian Christian church. Western missionaries also planted Protestant churches among the Ethiopians starting as early as 1634.

Religion in Ethiopia

Ethiopia is 55% Christian: 34% Orthodox, 16% Protestant, 2% Independent, 0.5% Catholic. Data for Ethiopia from World Christian Database, 2017.

In Ethiopia today, more than half the population identify as Christian, including Orthodox, Protestants, Independents and Catholics. The Ethiopian churches in Greater Boston reflect this diversity, with about a half dozen each of evangelical and orthodox churches and one Catholic congregation.

Leader Profile

Workneh Tesfaye - pastor and church planter with Missions Door

Workneh Tesfaye grew up in a Coptic Orthodox family in Ethiopia. A graduate of Gordon-Conwell Theological Seminary, today Pastor Workneh is a Boston-based, church-planting missionary with Missions Door.

Back in 2008, a group of eight family members began to meet regularly every Sunday afternoon to pray for and raise support for orphans in Ethiopia. By 2011, as this group continued to grow, Pastor Workneh followed God’s direction to plant a new church out of this gathering—the Emmanuel Disciples Church—which continues to hold services in the EGC building in the South End.

Boston Ethiopian Christians 

The Ethiopian church in Boston is colorful, diverse, and rich with history, tradition, faith and service. The 2017 revision of “The Story of the Ethiopian Christian Community in New England” explores questions such as:

• What is life like for Ethiopian Christians in Boston?

• What are the biggest challenges they face in the U.S.?

• What are the areas of opportunity for ministry in this region?

ADDITIONAL RESOURCES

Hundreds of biographical stories on Ethiopian Christians throughout history.

A comprehensive recent history of the Ethiopian Orthodox Church.

Stories of how God has been growing his Church among many people groups and ethnic groups in New England.

Take Action

Connect

Connect

 

How are we doing?

Understanding Dorchester: Overview + Resources

Understanding Dorchester: Overview + Resources

By Rudy Mitchell, Senior Researcher

Sometimes divided into North Dorchester and South Dorchester, this massive area of Boston includes many sub-neighborhoods, shown above. Grove Hall, Glover’s Corner, and St. Marks also are sometimes identified as sub-neighborhoods of Dorchester.

Dorchester is Boston’s largest and most populous neighborhood. In fact, Dorchester was a separate town from 1630 until 1870, when it voted to become a part of the city of Boston. If Dorchester’s population was separated from Boston, the community would be the fourth largest city in Massachusetts!

Dorchester reflects the diversity of Boston in its varied churches, people, business centers, buildings, and landscapes. The community has a long and rich history with many significant personalities, including activists Lucy Stone and William Munroe Trotter. Today Dorchester also has a rich mixture of diverse people groups ranging from Cape Verdeans to Hispanics and Vietnamese, as well as Irish, African Americans, and immigrants from the Caribbean.

Caleb McCoy, hip-hop artist and producer for OAK music group, was born and raised in Dorchester, MA. Caleb is also the development manager at EGC in the South End.

"Growing up in Codman Square has been a rich experience for me. So much of my story has been influenced by what this town has to offer. From the danger to the diversity, and everything in between, I take pride in being from Dorchester." - Caleb McCoy

Dorchester today: Top Ten Distinctives 

1. Size  

Dorchester has the largest population of any neighborhood in Boston – 124,489.

2. Immigration  

More than one third of Dorchester’s residents are foreign born (41, 685).

3. Higher Education  

Twenty-five percent of Dorchester residents aged 25 older had bachelor’s degrees or higher, compared with 45% of Boston residents.” This grew from 18% in 2000 to 25% in 2015.

4. Income 

The 2015 median household income for Dorchester was more than $12,000 lower than the Boston median income.

5. Housing  

Dorchester’s population is likely to experience future growth since 1,244 new housing units were approved in  2016 as a part of nearly two million square feet of new building development. Currently another 512 new housing units are approved or in the pipeline at the Boston Planning and Development Agency, including about 700,000 square feet of development in a dozen new projects.

6. Languages  

Dorchester residents speak a variety of languages at home:

• 16,918 residents speak Spanish

• 9,395 residents speak Vietnamese

• 4,045 residents speak Portuguese or Cape Verdean Creole

7. Children and Youth   

Dorchester has 15,841 children age 0 – 9 years and 16,428 young people age 10-19 years, which is significantly higher percentage of children and youth than that of Boston as a whole.

8. Poverty   

The poverty rate for Dorchester is about 23% compared with 21.5% for the city and 11.6% for the state.

9. Elders  

Dorchester has 11,879 residents 65 years and over, which reflects Boston as a whole.

10. Ethnic Diversity  

Dorchester is one of Boston’s more diverse neighborhoods with many Vietnamese, Cape Verdean, African American, Caribbean, White, and Hispanic residents.

Ethnic Makeup of Dorchester, MA

Population over 2012-2017. Source: Boston Planning and Development Agency, Boston in Context: Neighborhoods, January 2017, p. 12.

A BRIEF History of Dorchester

English Puritans  from Dorsett County in the West of England first settled Dorchester in June 1630. The organizer of this group, Rev. John White, and a number of the immigrants were from Dorchester, England.

In the early years these settlers built a church and school along with their homes. Two 17th century homes, the Blake House and the Pierce House, can still be visited in Dorchester.

The large area of the town developed as several village centers with farmlands in between and mills along the Neponset River. After the town agreed to be annexed by Boston in 1870, it experienced rapid growth with real estate developers and rail and streetcar lines proliferating. Triple-deckers housed the growing population, as churches, industries, businesses, and cultural activities grew and thrived.

The population peaked in the mid-twentieth century, and then went through several transitions as African Americans, Cape Verdeans, West Indians, Hispanics, Vietnamese and others moved in to replace earlier residents who had left for the suburbs.  Recently, new churches, businesses, and housing developments have taken root to serve the community.

Baker Chocolate Factory, Dorchester, MA. Photo by Mark N. Belanger, 2009.

Some Dorchester Firsts

• Oldest Congregation The First Parish Church of Dorchester is the oldest congregation in present day Boston.

• First Public School The Mather School, founded in 1639, was the first tax supported, free public elementary school in America.

• First Town Meeting  Dorchester held the first recorded town meeting in American history, on October 8, 1633.

• First Chocolate Dr. James Baker and Irish chocolatier, John Hannon began the first chocolate factory in America in 1764 in Lower Mills, Dorchester. The Baker Chocolate Factory became world famous.

Ashmont Station, Dorchester, MA.

Recommended Resources 

Dorchester TODAY

68 Blocks: Life, Death, Hope in Boston’s Most Troubled Neighborhood. Irons, Meghan E., Akilah Johnson, Maria Cramer, Jenna Russell, and Andrew Ryan.Boston: Boston Globe, 2013.

Reporters living in the neighborhood wrote a series of in-depth articles which were combined into the feature 68 Blocks. 

MyDorchester is an initiative to build civic engagement and social capital in Boston's largest and oldest neighborhood, Dorchester.

MyDorchester: Twitter / MyDorchester: Facebook

Books & Booklets on Dorchester today

Streets of Glory: Church and Community in a Black Urban Neighborhood by Omar McRoberts, 2003. McRoberts studied the relationship between churches and the community in the Four Corners area.

Mitchell, Rudy. Theresa Musante, and Elizabeth Spinney. Geneva-Bowdoin. Boston: Emmanuel Gospel Center, Youth Violence Systems Project, 2009.

Mitchell, Rudy, with Tamecia Jones. Uphams Corner. Boston: Emmanuel Gospel Center, Youth Violence Systems Project, 2008.

Dorchester HISTORY

www.dorchesteratheneum.org is an excellent collection of material on Dorchester history, including maps, pictures and articles.

 

BOOKS on Dorchester History

Sammarco, Anthony Mitchell. Dorchester. 2 vols. Images of America Series. Charleston, S.C.: Arcadia Publishing, 1995, 2000.

The notable people, attractions, houses, churches, and other buildings of each section of Dorchester are covered in turn by this illustrated history using many old photographs.

The second volume has chapters covering the periods before and after Dorchester was annexed to Boston. These sections, like late 19th century county histories, focus on prominent citizens and their houses or businesses. This second volume also illustrates the history and various modes of transportation and the history of Carney Hospital. 

The two volumes give a good visual impression of selected aspects of Dorchester’s past history, but not a coherent and full narrative history of the neighborhood.

Taylor, Earl. Dorchester. Postcard History Series. Charleston, S. C.: Arcadia Publishing, 2005.

Edward Taylor’s Postcard History Series book on Dorchester, also by Arcadia Publishing, is basically the same type of illustrated history, but with a slightly different selection of pictures. 

Sammarco, Anthony Mitchell. Dorchester: A Compendium. Charleston, S.C.: The History Press, 2011.

Unlike Sammarco's other three volumes on featuring historical photos with detailed descriptions, Dorchester: A Compendium is a collection of historical essays.

The first chapter traces the development of various parts of Dorchester while describing early leaders, buildings, and landowners.  Later chapters cover the many interesting men and women who have lived in Dorchester:

• Lucy Stone, abolitionist and women’s rights activist

• William Monroe Trotter, African American civil rights activist who helped found the Niagara Movement, a precursor to the NAACP

• Rose Fitzgerald Kennedy, matriarch of the Kennedy family

• Edward Everett, famous orator

• Theodore White, historian, Pulitzer Prize winner

Sammarco's Dorchester: Then and Now, 2005.

The Then and Now books on Boston neighborhoods compare and contrast photographs of the same scenes and buildings in the past with more current ones. Different sections of this book feature schools, churches, and houses with their many changes.

In the case of Dorchester, many impressive houses and churches of the past have been lost over the years. Blayney Baptist Church, Baker Memorial Church, and Immanuel Baptist Church for example became parking lots. Fortunately, the stately buildings of the First and Second Churches of Dorchester still overlook Meeting House Hill and Codman Square respectively.

Dorchester is still home to many vibrant congregations even though many of them occupy more humble buildings today. To the probing mind, some of these pictures may raise the question, why did these churches grow, decline, and in some cases die?

Warner, Sam Bass, Jr. Streetcar Suburbs: The Process of Growth in Boston (1870-1900). 2nd edition. Cambridge, Mass.: Harvard University Press, 1978.

Streetcar Suburbs is a very insightful study of how the urban systems of transportation (streetcars) and housing interconnected in the rapid growth of Boston neighborhoods like Dorchester, Roxbury and Jamaica Plain.

This book is still relevant in Boston’s new wave of growth because transportation centered housing development is still important and because the book’s discussion of class divisions and inequality continue to be major issues in the city.

Orcutt, William Dana. Good Old Dorchester. A Narrative History of the Town, 1630-1893. Cambridge: John Wilson & Son, University Press, 1893. (Amazon.com)

Dorchester Antiquarian and Historical Society. History of the Town of Dorchester, Massachusetts. Boston: Ebenezer Clapp, Jr., 1859.

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Avoiding Babel: 5 Tips for Spiritually Healthy Collaborations

Avoiding Babel: 5 Tips for Spiritually Healthy Collaborations

By Jess Mason

Does Christian collaboration move us towards God’s ideal of healthy urban life? If we're working together to accomplish a justice-oriented goal, does that mean we’re honoring God’s will and reflecting Christ’s love together? It depends. We may just be building another Tower of Babel.

For Christian leaders, collaboration minus discernment can add up to idolatry.

Babel as Cautionary Tale

The story of the Tower of Babel is the classic Biblical warning against ill-conceived collaborations. A group of people with a common language work together to build a city with a high tower. This endeavor displeases God, who then confuses their language to hinder their cooperation. Why?

While scholars diverge on the exact sin in the Tower of Babel story, the people appeared to be taking collaborative action without openness or obedience to God. Christian leaders have a part to play in the Church avoiding Babel in Boston.

5 Disciplines for Avoiding a Babel Scenario

1. Beware empowerment for empowerment’s sake.

You have to hand it to the people building Babel—at least they weren’t at war with each other. They were in complete harmony, with plans for a shared urban prosperity. What’s wrong with that? Isn’t that what Boston Christian leaders are working for?

“Collaboration minus discernment can add up to idolatry.”

The problem is that humans alone can't fully envision ultimate urban prosperity.

The people of Babel thought they should build a tower to reach God (Babel means "gate of God"). How could they have predicted God’s solution to the distance between God and humankind? They couldn’t know about the coming of Jesus, the cross, or the indwelling Holy Spirit. But God knew.

I attended the third Woven Consultation on Christian Women in Leadership in June. There the Woven team warned us, the would-be ministry collaborators, against shared empowerment for empowerment’s sake.

Setting a tone of spiritual openness for the day, wise leaders warned us against judging the success of the day merely by the creation of action steps. Instead, the Woven team offered us permission NOT to take action if that’s how the Spirit was leading. Alicia Fenton-Greenaway, the founder of Esther Generation, further shared that real progress for Christians means that real progress for Christians means being comfortable with not knowing the outcome of what the Spirit is accomplishing, yet still committing to the process of advancing the work of the Spirit in our souls, groups, or communities.

If we want the highest vision of human thriving for Boston, we'll want to listen together for God’s guidance on what is needed next.

2. Beware action from anger or fear — favor action inspired by love.

What was the motive for building Babel? Partly, the people didn't want to "be scattered over the earth.” The people may have feared a second flood and wanted to fortify themselves against God’s judgment. Or they may have been putting down roots in rebellion against God's command to multiply and fill the earth.

Whether from fear or anger, the people decided together that Babel was their vision of human thriving. 

“Fear, as well as anger, when we look at them in solitude and quiet, reveal to us how deeply our sense of worth is dependent either on our success in the world or on the opinions of others. We suddenly realize we have become what we do or what others think of us.” - Henri Nouwen”

Anger is powerful—it can energize us away from the status quo. But anger alone isn’t a wise guide to strategic action and can lead to counterproductive reactions. We need Christ’s love—for us and for others—to sustain us through the bumpy journey towards lasting change.

Similarly, fear can be useful—to make us aware of risks. But we need Jesus’ love to balance risk with appropriate courage.

Anger and fear can make us, for example, condemn human trafficking. But Christ’s love and guidance are what sustains the exploitation aftercare program Amirah House through their years of steady trauma care and strategic advocacy to bring about systemic change.

3. Beware obsession with branding.

“Come, let’s build ourselves a city and a tower with its top in the heavens so that we may make a name for ourselves.”

“We can trust God to grow our group’s reputation as far as His purposes require.”

In today's culture, churches and Christian organizations create their brand to be clear with the public about what they stand for. But God has not laid on those teams the responsibility to control how prominent their brand becomes, and at what pace.

I ran a non-profit organization for five years under a tremendous weight of needing to build brand recognition. I can attest to how merciless—and distracting—that burden can be. 

We don’t need to be anxious to "make a name" for our ministry. As we’re clear about what we stand for and diligent in what God has led us to do, we can trust God to grow our group’s reputation as far as His purposes require.

4. Beware celebrating new skills and accomplishments without celebrating growth in Christian character.

The people building Babel were innovators. They developed the technology for bricks, an advancement over stone construction. They had design thinkers with big visions, who could oversee the building of the largest edifice ever conceived.

God didn’t deny their skill or potential—in fact, God declared that nothing would be impossible for them once they set their mind to it.

But nowhere in this story do the people mention developing in character or wisdom. They wanted to grow in size, in prominence, in technology, but not in human maturity or godliness.

My friend Smita Donthamsetty worked for 20 years in Christian microfinance around the world. Her training materials are translated and contextualized into the local cultures of Peru, the Philippines, the Dominican Republic, India, Togo, Mali, and other countries.  

A key factor to the success of her trainings was balancing skill training and character development. Those who participated in her micro-savings groups learned about financial accountability and discipleship simultaneously. They discussed their broken relationship with God and others, and their new hope through Christ, as they explored treating money differently.

Smita admits that progress in those groups happens more slowly than organizations just teaching financial tools. But the balanced groups continue to this day to self-replicate and sustainably transform lives and communities through Christ-centered stewardship and microfinance.

As Christian leaders, we need to affirm that every shared endeavor is an opportunity for spiritual deepening. Foster and celebrate both the spiritual—as well as the concrete—impacts of your work together in the city.

5. Beware brainstorming and decision-making with no discernment practices.

Even when our teams are made entirely of Christians, our brainstorming and decision-making don’t automatically represent God’s priorities. Perfunctory opening prayers to “cover” the process are not enough.

How quickly our hearts can forget, as we develop momentum and build partner agreement, what it means to be a Christian leader. God isn’t calling us to merely guide others in soldiering on for Jesus, reaching out to God in occasional moments of uncertainty or need. Christian leadership nudges others to walk with Jesus continually.

One of the jobs of a Christian leader in a group setting is to create opportunities to listen to the Spirit. Then we can all, as God gives grace, take part in what the Spirit is accomplishing in the city. For example:

• prepare a tone-setting devotional to address your group's human need for a transition into a sacred space

• normalize pausing for prayer, especially when anyone senses the group might be forcing a false clarity before its time.

• foster active stillness—that inner state of self-control that allows us to deliberately listen and honor God instead of just riding group momentum.

• model a group culture of surrender to the Spirit, submitting any assumptions or plans to His greater wisdom.

“As Christians, God is forever our First Stakeholder.”

My supervisor, Stacie, will shamelessly call on Jesus in the middle of a team meeting. In mid-thought, eyes open, she’ll say something like: “So team, here are ten things we could accomplish in the coming month... (Sigh) Dear Jesus. We need your help! Guide us, help us get out of your way, help us hear what’s important to you. We love you, Amen.”  

She makes it normal for us to do that. So she makes it natural for our team to need Jesus—and to include Jesus—in everything.

Shared cooperation with the Spirit is at the very heart of building God’s Kingdom on earth. In nonprofit work, we learn ways to gather input from stakeholders. As Christians, God is forever our First Stakeholder.

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JESS MASON

As a Ministry Innovation Strategist at EGC, Jess enjoys contributing to EGC's effectiveness in serving the Church in Boston. A former licensed minister, Jess is a spiritual director and Christian Formation Chair at her church. She loves to see God’s goodness revealed to and through Christians.

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5 Ways Christians Can Support Refugee Employment & Entrepreneurship

5 Ways Christians Can Support Refugee Employment & Entrepreneurship

By Fargol Dyrud and Kylie Mean, Greater Boston Refugee Ministry

We at the Greater Boston Refugee Ministry have learned that employment is one the toughest issues refugees face in rebuilding their lives in the US. The Christian community has a vital role to play in addressing this widespread challenge.

A church’s extensive social network can provide refugees with connections that can speed up the process of finding a job or starting a business, in some cases by years. Welcoming refugees into our community network can transform their employment and entrepreneurship journey.

REFUGEE VOICES

"Before I got my first job, I was lost and under pressure." - Afghan woman

If you’re interested in making a positive difference in the lives of refugees, pray with your church community about how God may be calling you to engage in refugee employment or entrepreneurship in any of the following ways.

ways you can HELP

“Working with refugees has enhanced my life. It just has!
- Meggaan Ward, Beautiful Day Rhode Island”

1. As a Potential Employer

If you are a hiring manager, or are part of the hiring process, consider hiring a refugee. Their credentials may not look the same as some other candidates, but consider how their skills, experience, and resilient character may benefit your company.

2. As an Advocate

Speak to friends, co-workers, and others in your community about the value of refugees as workers, consumers, and contributors of rich cultural diversity to their neighborhoods. Encourage others to celebrate refugees as gifts to our workplaces, communities, and local economies.

Our Refugee Advocate Toolkit can help you share with others the positive difference refugees make in American communities. Sign up to receive conversation starters, facts & figures, and other resources.

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3. As a Job Search Volunteer

Several organizations in the Greater Boston area support refugee employment and entrepreneurship, and they welcome volunteers to help with résumé-building, mentoring, mock interviews, and job application help.

If you are interested, let us know, and we can help point you towards some options.

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4. As a Community Researcher/Learner

Add to our knowledge of resources available for our refugee neighbors. If you know of an organization that is doing great work in refugee employment or entrepreneurship in the Boston area, share what you know with GBRM. You may also consider serving GBRM as a research intern.

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5. As a Church Community

Each church has different skills they can leverage in addressing the issue of refugee employment and entrepreneurship. Your community of faith can offer:

• access to essential resources and knowledge

• mentoring relationships

• a sense of community and connection

• a space for refugees to soundboard/test business ideas

Refugee Voices

"I think the churches could support refugees in many ways. They could maybe do some more connecting...they could plan some activities, get people together, support them more, get them into the society.” - Karen

God may have also gifted your church in specific ways that you can use to bless refugees looking for a job or hoping to start a business. Does your church have ESL programs, classroom space, members with industry-specific skills, etc.?

GBRM would love to help your church think through what could be your special leverage point within the refugee employment and entrepreneurship system.

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Fargol Dyrud  

Fargol was a 2017 GBRM research associate working in refugee employment/entrepreneurship and refugee housing as a part of her MBA. As an Iranian immigrant whose life has been affected by geopolitical forces, she empathizes with refugees and is passionate about serving them. Fargol leverages her fresh, insider perspective to push the boundaries of the refugee resettlement/recovery field. 

Kylie Mean 

Kylie’s heart for social enterprise, intercultural ministry and hospitality fits well with her role with EGC’s Greater Boston Refugee Ministry. She helps GBRM leadership and ambassadors consider how they can empower refugees and their employers to create transformational employment opportunities.

 

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Refugee Employment & Entrepreneurship: Why It Matters to the Church

Refugee Employment & Entrepreneurship: Why It Matters to the Church

By Fargol Dyrud and Kylie Mean, Greater Boston Refugee Ministry

We are in one the biggest refugee crises in world history. Over 60 million people are currently displaced from their homes and separated from family. As Christians—called by Jesus to care for the stranger—we must contemplate our role in addressing this crisis.

In our work through the Greater Boston Refugee Ministry, we have learned that work is one of the most challenging issues for refugees rebuilding their lives in the US. Lack of prospects for work fosters unhealthy dependencies, stifled potential, and loneliness. Work provides dignity—it’s a path toward economic independence, an opportunity to build capacities, and a place to develop relationships.

“Figures at a glance.” The UN Refugee Agency. Accessed September 1, 2017. http://www.unhcr.org/en-us/figures-at-a-glance.html

The geopolitical forces causing the refugee crisis don’t discriminate by occupation or education. Refugees come to the US with a broad range of skills and experience. Some are doctors, engineers, or other highly skilled professionals. Others come with little formal education, many having survived in refugee camps for significant portions of their lives. All arrive in the US with the same hope—that they will be able to live in safety and build their future.

Studies have shown that refugees and immigrants contribute positively to local economies. In the Franklin County, Ohio, refugees contributed an estimated total $1.6 billion per year to the Columbus Metropolitan Area alone through the combined economic impact of the resettlement agencies, refugee workers, and refugee-owned businesses.

Despite their demonstrated benefit to local economies, refugees face systemic barriers to securing work. Some find employment that fits their gifts and experiences. But many are currently unable to realize their potential in employment or entrepreneurship—they struggle to find a job, remain underemployed, or face significant obstacles in opening a business.

REFUGEE VOICES

"Just think about the change from my previous experience to my current one! I was a UN Investment Specialist, with an office in the Ministry Authority. I had meetings and conferences at the highest levels of Government and with international entities. Here, it’s been so difficult to even find a job—to navigate the employment and recruiting system to get a rare interview, all to find that the only job I can get is a simple job, for little pay, requiring no skill." - Syrian male

Refugee employment/entrepreneurship matters to the church. Here’s why.

1. God has dignified work for all.

God has always intended—starting with the first man and woman—for humanity to steward His creation. Genesis 2:15 says “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” (NIV, emphasis added). As beings made in the image of God, we are designed to engage in fruitful work as a small reflection of God’s creative power.

While God later cursed the man with toilsome labor, work itself was not a curse. God first gave work to humankind in the Garden of Eden—before the Fall—as a blessing and a dignity.

Over time a broad tapestry of occupations has developed as societies have changed. What hasn’t changed is the God-given privilege and call to use the combination of gifts and capacities God has given each of us in regular labor.

Refugee Voices

"Everything is related, and by doing good work, I do the will of God by loving my work, my coworkers, my boss, and everyone I meet. Then when I’m on my way back home, while tired, I’m full of joy and happy to be alive." - Syrian male

2. Work builds dignity and purpose for refugees.

Even if our current job doesn’t match squarely with our talents, work can provide dignity through the opportunity to provide for our families. Earning a living and working towards self-sufficiency is healthy and empowering.

For the refugee, getting their first job in the US provides a family with critical momentum. Earning a solid wage can help provide a necessary boost to get a family out of survival mode. They can then get started on a career ladder or on a path to opening their own business.

As refugees gain the resources to provide for the basic needs of their family, they reclaim more energy to pursue less tangible needs, like connection and relationship. Once able to plan beyond the next month, a family also has space to dream about their own and their children’s future and access the many opportunities and resources this country has to offer.

When our work intersects well with how God has gifted us, we further feel deep satisfaction and joy from being useful, productive, and fully engaged. Frederick Buechner wrote, "The place God calls you to is the place where your deep gladness and the world’s deep hunger meet." Refugees, too, look forward to a job that calls upon their skills, personality, and capacities.

Refugee Voices

"I love being an architect because I've been always interested in designing spaces where people live and socialize in the routine of daily life." - Syrian female

3. Refugees foster mutually transformative relationships in the workplace.

We spend a considerable number of waking hours at work. The work environment provides refugees significant opportunity to build language skills. At the same time, they learn about American culture and develop relationships with members of the community, including employers, coworkers, and customers.  

But workplace cultural learning doesn’t just flow one way. Refugees broaden Americans’ understanding of God’s diverse creation—employers and coworkers benefit from learning about different cultures and backgrounds. Teams with refugees can generate fresh ideas for business growth as they come to learn about a broader landscape of potential customers.

Refugee Voices

"Amidst all this I’ve experienced lots of struggles, and I’ve been humbled. But I’ve also experienced joy and great satisfaction just because I have a job and relationships with my coworkers—I’m happy to see them again every day." - Syrian male

Refugees also model character traits in the workplace that American-born workers rarely possess in the same capacity. The life experience of refugees has engraved into their DNA humbleness, resilience, loyalty, and sense of community that enriches their work relationships.

“Refugees will suddenly be [like], you're their brother, you’re their sister, you’re their family, instantaneously. If you help, if you give a little bit, you get back that much more," says Meggan Ward, Director of Operations and Training, Beautiful Day Rhode Island. 

In fact, we need the strength of character of refugees to remedy parts of our own damaged work cultures. We can all testify that we need more caring employers and work environments, more of a sense of community, and greater loyalty in our modern American workplace. 

Anyone who has worked with refugees has experienced in them a remarkable strength that transforms the workplace dynamic. 

Refugee Voices

"My job has a lot of physical movement, which is very good for my health. We can choose to see the positive side and make it more important than the negative one. This motivates me to do a good job, to do my duty at work the best way that I can." - Syrian male

4. Your Church Can Play a Key Role

We believe the Church is vital to supporting refugees to find sustainable employment or pursue entrepreneurial dreams that would enrich our city.

Any church has the potential to change a refugees’ trajectory on their employment and entrepreneurship journey. How? Your church can become a refugee family’s community network. The Church’s extensive social ties provide refugees with supportive connections that could otherwise take years for them to build in the US.

Each church has different skills they can leverage in addressing the issue of refugee employment and entrepreneurship. Communities of faith can offer (among many other things):

• access to critical resources and knowledge

• a sense of community and connection

• mentoring relationships

• a space for refugees to soundboard or test business ideas

If you’re interested in making a positive difference in the lives of refugees, pray with your church community about how God may be calling you to engage in refugee employment or entrepreneurship.
 

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ABOUT THE AUTHORs

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Fargol Dyrud

Fargol was a 2017 GBRM research associate working in refugee employment/entrepreneurship and refugee housing as a part of her MBA. As an Iranian immigrant whose life has been affected by geopolitical forces, she empathizes with refugees and is passionate about serving them. Fargol leverages her fresh, insider perspective to push the boundaries of the refugee resettlement/recovery field. 

Kylie Mean

Kylie’s heart for social enterprise, intercultural ministry and hospitality fits well with her role with EGC’s Greater Boston Refugee Ministry. She helps GBRM leadership and ambassadors consider how they can empower refugees and their employers to create transformational employment opportunities.

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Beyond Church Walls: What Christian Leaders Can Learn from Movement Chaplains [Interview]

Beyond Church Walls: What Christian Leaders Can Learn from Movement Chaplains [Interview]

by Stacie Mickelson, Director of Applied Research & Consulting

People who profess no faith affiliation, often called "nones”—as in "none of the above"—comprise nearly 23% percent of the U.S.'s adult population. How do we develop meaningful connections with a generation that might never enter a church building? We sat down with anti-racism activist and spiritual director Tracy Bindel to discuss this question.

“How do we develop meaningful connections with a generation that might never enter a church building?”

SM: Can you tell me a little bit about yourself – what you do with your time?

TB: I spend a lot of time bolstering and equipping social justice activists in the Boston area and beyond. I do that through Lenten spiritual direction, and I also run Circles (supportive contemplation-action groups) mostly for young people—Millennials who are engaged in some sort of justice work in the world. 

SM: You use the term ‘Nones’. Can you explain what that is?

TB: It seems to be a word that is quite popular among faithful Millennials. There’s a group of people who are deeply spiritual and longing for deep and faithful community, and they aren’t willing to be affiliated with large institutional religions. 

SM: What is Movement Chaplaincy?

TB: It’s an emergent field. It’s somewhere at the intersection of the multi-faith chaplaincy that you would see in a university and the traditional chaplaincy like in hospitals. It recognizes that people are in the world doing work together and need support—and more dynamic support—to do this work for the long haul.  

At SURJ Boston, when we have meetings, between 3 to 500 people show up. When you have five hundred people anywhere, you need all kinds of support, you don’t just need programming. Conflicts come up. Interpersonal stuff comes up. People don’t know how to navigate bigger questions on race, privilege, etc. Those are actually spiritual questions. 

“[Movement Chaplaincy is] somewhere at the intersection of the multi-faith chaplaincy (that you would see in a university) and traditional chaplaincy (like in hospitals).”

There are a lot of deeply faithful people thinking about, How do we actually shepherd this movement towards health and wellness, as we seek to dismantle systems of injustice?

SM: Are there places for churches to engage in movement chaplaincy?

TB: I think there’s a huge need for churches to follow the leadership of people in movement building work right now. But there’s hesitancy I see. 

I don’t have a lot of criticism of the church. But I think we could be doing more if we would trust that the Spirit is working outside of our walls, and that it’s okay for us to wander out and not be afraid of what could happen. I think the hesitancy I see mostly has to do with fear of “those people”—a separation between spiritual and secular people, which I don’t believe really exists.

TIPS FROM THE FRONT LINES

If you’re interested in learning more about engaging ‘nones’ or getting involved in anti-racism work, Tracy has some practical tips for you:

1. Learn New Spiritual Language.

Listen to the podcast “On Being”, which brings together intersections in spirituality. It will give you the language to access people outside of the spiritual language that you currently have.  

2. Check Your Fear.

Consider what you internally fear in people who don’t have the same values and faith that you do, because God is not afraid of that. Ask yourself: How much of my discomfort is just language translation? Where do I need to learn how to speak a different language to reach and connect genuinely with these people? And where do I fear our differences in values?

3. Support & Learn from Those Doing Frontline Ministry in the 21st Century.

I think most people in the United States know it’s bad to be racist. But most people  don't actually know what it means to live into a practice of anti-racism. Go and find the people who do. I guarantee there are people in your community who are trying, whether that’s through meditation or policy work or legislation. There are different ways people are committed to practicing that value. Go and learn from them—that is applied spirituality.

4. Look For God Already at Work.

If we were to pose the question as, “What do you know about God?” rather than, “Do you know him or not?”, we would enter into a much more dynamic conversation. I just like to put on my curious exploration hat and say, “I wonder where God might be at this meeting? Maybe I’ll go see.”

5. Invest in Church-Based Community Organizers.

Anti-racism work is deeply spiritual. But there are thousands of people outside church walls who are also talking about it, and churches need to be in relationship with them—we need to be more coordinated and connected. Will your congregation support someone to spend dedicated hours each week coordinating with other parts of the movement to do this work well? My really big hope is for churches to hire community organizers to connect and organize congregations around these social issues.

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TRACY BINDEL

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Contact Tracy

Tracy is an anti-racism activist and spiritual director who describes her work as Movement Chaplaincy, an emergent stream of chaplaincy that supports activists and social justice movement builders. She is a co-founder of Freedom Beyond Whiteness, a nationwide network of contemplative action circles, and she works locally with the Boston chapter of Showing Up for Racial Justice (SURJ), a network of 3500+ people that is comprised of many small issue-based working groups.

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Churches Engaging Race Issues: Not Perfect but Taking Strides

Churches Engaging Race Issues: Not Perfect but Taking Strides

by Casey Lauren Johnson, Summer 2017 BETA Associate with Race & Christian Community

In March, 2017, Megan Lietz, Director of the new Race & Christian Community Initiative at EGC, released a call to action for White evangelicals to engage in issues of race. As we challenge White evangelicals to engage, we also want to celebrate those who are already doing so, and hold them up as an example for others. In this post we highlight the stories of three local congregations engaging in issues of race. We hope they will inspire you—and encourage you to action.

A Church Awakening to RACE ISSUES

River of Life Church, Boston, MA

There was a long, slow build of momentum as River of Life Church—a predominantly White congregation in Jamaica Plain—began to address the issue of not just racial diversity but racial equality. 

It started with the voice of one individual, Ellen Bass, who had been involved with racial reconciliation for some time and wanted to see her congregation join in. Not everyone was on board, but there was enough support within the senior leadership to get some momentum going.  

Their efforts began in earnest about two years ago with the formation of a Racial Equity Team. The team strategized about how best to address the issue of race within their congregation. They began with a four-week seminar series on issues of race for the entire congregation in place of worship services.  

A few months later, River of Life followed up with a training for their leadership. This culminated more recently with a church retreat, where race was one of the topics addressed.

One of the biggest challenges they faced was that people were at different places on their racial awareness journeys. Some people had no idea that racial inequality was still an issue, while others were actively involved in racial justice efforts.  

Emily and Rob Surratt, the leaders of the racial equity team, humbly admit they still have a lot to learn about racial reconciliation. While Rob had a deeper understanding of racial dynamics before taking leadership, Emily felt she didn’t know much, even as she volunteered to lead. In choosing to do so, she wasn’t confident in her own ability to engage issues of race, but was committed to learning more with the support of the community.

“[Emily] wasn’t confident in her own ability to engage issues of race, but was committed to learning more with the support of the community.”

River of Life knows that starting this conversation does not mean they have “arrived.” They want to encourage people by acknowledging that we all have work to do. We can all start where we are and make progress one step at a time.

Though the church views itself at the beginning of a sometimes frustrating and difficult process, they have high hopes for the future. They are eager to see what the Lord will do by his grace.

A Church Responding to Increasing Diversity

Grace Chapel, Multisite in Greater Boston

Grace Chapel—a multi-ethnic, multi-campus church—began addressing its increasingly diverse congregation in 1995. They started with efforts which simply celebrated the diverse expressions of culture within the congregation through luncheons they called the Grace International Fellowship. 

Over the course of years, their efforts grew to include ESOL classes, an International Student Ministry Team, and a Cultural and Urban Awareness Weekend. These ministries not only serve the diverse population within their midst, but also help the rest of the congregation learn from diverse perspectives among them.  

From these efforts, a Multicultural Initiative was created. Goals include recruiting diverse leadership, facilitating healthy multicultural relationships, creating a visible multicultural environment, and a commitment to ongoing education in these areas.  

Grace Chapel recognizes this process as a “marathon and not a sprint.” Creating and committing to these goals has been at times frustratingly slow, but ultimately rewarding.  

Grace Chapel's progress on multicultural issues has continued through a consulting engagement with the Interaction Institute for Social Change. They helped the church not only diversify its leadership, but create systems where people of color and people of non-majority cultures have a space at the table where they can share their voice.  

“Grace Chapel recognizes this process as a “marathon and not a sprint.””

Dana Baker, the Pastor of Social Justice and Multicultural Ministry, celebrates the fact that Grace Chapel has now successfully planted a campus with no majority culture—a distinct accomplishment for churches who wish to reflect the diversity present in the Body of Christ within their congregations. 

Joelinda Johnson, who grew up in the congregation and has served on staff at Grace Chapel, says the church became a completely different place during the years she was away at college from 2007-2012. She saw her church go from having a “pocket of diversity” to having people of color in several areas of leadership. She comments, however, while there are a larger number of people of color serving in lay leadership, there is still a ways to go in hiring staff staff of color. 

Grace Chapel is glad for the work God has done and excited for what he will continue to do as they seek to serve the racially diverse communities of Greater Boston. 

Churches Forming Friendships Across Racial Lines

North River Community Church, Pembroke, MA & People’s Baptist Church, Boston, MA

For pastors Rev. Dr. Wesley Roberts of People’s Baptist Church (a historically Black congregation) and Paul Atwater of North River Community Church (a predominantly White congregation), racial difference was a reality, but not a motivating factor for their relationship. 

An informal connection between the two leaders, while serving on the Congress Committee for Vision New England in 2005, grew into a fruitful “Urban-Suburban Partnership.” They didn’t begin with racial reconciliation in mind—and yet they’ve developed the type of healthy, cross-racial partnership for which many people strive.  

Rather than focusing on their differences, the pastors built their relationship on common ground. They connected over shared theology and values. They united in their shared goal to bring the gospel first to the city then to the ends of the earth. 

In 2010, that goal began to be realized through their congregations teaming up to serve schools in Roxbury. This partnership allowed their congregants unique opportunities to serve the city of Boston while developing friendships across racial lines. 

Both congregations have been able to develop a deep appreciation not only for the strengths, but also for the differences between their congregations. In fact, recognizing and addressing their different approaches to congregational leadership was an integral step in developing their partnership. 

The pastors admit they didn’t know just what they were getting into when their partnership began. But they and their congregations have been mutually blessed. Rev. Dr. Roberts and Pastor Atwater hope to see more partnerships between urban and suburban churches, which they believe can happen when pastors simply get to know and appreciate one another.

LEADER TIP

For church leaders looking to develop relationships with leaders from other churches, Kelly Steinhaus of UniteBoston recommends choosing a leader from another church in the same geographical area as yours. You’ll have common ground (literally) as you reach across a dividing line or two and share your common love for Jesus and your city.

“The pastors built their relationship on common ground.”

One of the most rewarding parts of their relationship has been the realization that friendships created between the two congregations will far outlast any formal partnership. These congregations serve as examples of God meeting people where they are and performing the work of reconciliation in hearts and minds. 

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Casey Johnson is pursuing a Master of Arts in Religion at Gordon Conwell Theological Seminary, and served as a summer 2017 EGC Intern with the Race and Christian Community Initiative.  She first became interested in racial reconciliation efforts as a result of missions in Tijuana, Mexico, and service at an urban youth organization through the AmeriCorps.  As a White evangelical, she wants to use the unique cross-racial opportunities and relationships she has experienced to help others engage issues of race in meaningful ways.  

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High-Rise Gospel Presence: A Case for Neighborhood Chaplains

High-Rise Gospel Presence: A Case for Neighborhood Chaplains

By Steve Daman

In recent blogs, we’ve been talking about Boston’s soon coming population increase and asking how the Church might prepare for that growth. Will some of Boston’s 575 existing churches rise to the challenge and create relational pathways to serve the many new neighborhoods being planned and built in Boston? 

We hope they will, and that church planters will pioneer new congregations among Boston’s newest residents. But can we do more? Might there be other ways to bring the love of Jesus into brand new communities? 

Asking the Right Questions

Dr. Mark Yoon, Chaplain at Boston University and former EGC Board Chairman, starts with a question, not an answer. “The first question that comes to my mind is: who are the people moving into these planned communities? Why are they moving there? What are the driving factors?” 

According to Dr. Yoon, thoughtful community assessment would be the obvious starting point. To launch any new outreach into these neighborhoods will require “serious time and effort to get this right,” he says. “Getting this right” will likely require innovative solutions.

Let’s assume, for example, that a community analysis shows that many of Boston’s newest residents are young, urban professionals. Dr. Paul Grogen, President & CEO of the Boston Foundation, noted recently, “Boston is a haven for young, highly educated people. Boston has the highest concentration of 20-to-34-year-olds of any large city in America, and 65 percent of Boston’s young adults have a bachelor’s degree or higher”, compared with 36 percent nationally.  

If the people moving into these new communities are affluent, educated young people, it is likely that many may be what statisticians are calling nones or dones. 

Nones are people who self-identify as atheists or agnostics, as well as those who say their religion is “nothing in particular.” Pew Research finds nones now make up 23% of U.S. adults, up from 16% in 2007. 

Sociologist Josh Packard defines dones as “people who are disillusioned with church. Though they were committed to the church for years—often as lay leaders—they no longer attend,” he says. “Whether because they’re dissatisfied with the structure, social message, or politics of the institutional church, they’ve decided they are better off without organized religion.”

Adopting New Church-Planting Models

It would seem likely that the dones and nones won’t be looking for a church in Boston—at least not the kind of church they have rejected. 

“To make inroads into these communities,” Dr. Yoon continues, “one’s gospel/missional perspective will be paramount. Most of our church leaders have old church-planting models that focus on certain attractions they roll out.” 

What will be required instead, he says, is a church-planting model “built on vulnerability and surrender, and skill on how to engage, and prayer.” This combination, he feels, although essential for the task, will be “a rare find!”

What, then, might be some non-traditional ideas for establishing a compelling Gospel presence in a brand new, affluent, high-rise neighborhood?

Neighborhood Chaplaincy

What if Christians embed “neighborhood chaplaincies” into emerging communities? Rather than starting with a church, could we start with a brick-and-mortar service center, positioned to help and serve and love in the name of Jesus Christ?

Imagine a church, or a collaborative of churches, sending certified chaplains into new communities to extend grace and life in nontraditional ways to new, young and/or affluent Bostonians. Could this be a way to implant a compelling Gospel presence among this population?

Picture a storefront in sparkling, new retail space—a bright, colorful, inviting and safe space where residents in the same building complex might make first-contact. I envision a go-to place for any question about life or spirit, healing or wholeness, a place where there is no wrong question, where Spirit-filled Christians are ready to listen and offer effective help.

The neighborhood chaplaincy office may serve as a non-denominational pastoral counseling center, offer exploratory Bible classes, and sponsor community-building events. As with workplace chaplains, neighborhood chaplains may serve as spiritually aware social workers, advising residents about such issues as divorce, illness, employment concerns, and such. They may be asked to conduct weddings or funerals for residents. As passionate networkers, they would serve residents by pointing them to local churches, agencies, medical services, and the like.

Community Chaplain Services (CCS) in Ohio provides one intriguing ministry model.  According to their website, CCS “is designed to offer assistance to those in need, serving the spiritual, emotional, physical, social needs of individuals, families, businesses, corporations, schools, and groups in the community.” This ministry grew from a community-based café ministry into a full-service educational resource and pastoral service provider. 

Other than this one example, a quick web survey uncovers little else. Given the ongoing worldwide trend toward increased urbanization, coupled with the biblical mandate to make disciples of all nations, including the urbanized communities, the lack of neighborhood chaplaincy models is surprising. One would think the idea of embedded chaplaincy among the affluent would have taken root by now. 

CURRENT Chaplaincy Models

Certainly, the core idea of chaplaincy has been around a long time and has seen various expressions around the world. One can find chaplaincy venues such as workplace and corporate, hospitals and institutions, prison, military, public safety (serving first responders), recovery ministry chaplains, and more. 

Community chaplaincy in high-crime or low-income neighborhoods is also widespread. Here in Boston, the go-to person for this kind of urban community chaplaincy is Rev. Dr. LeSette Wright, the founder of Peaceseekers, a Boston-based ministry working to cultivate partnerships for preventing violence and promoting God’s peace, and a Senior Chaplain with the International Fellowship of Chaplains. 

Through Peaceseekers and other partners, Rev. Dr. Wright initiated the Greater Boston Community Chaplaincy Collaborative, which has trained over 100 people to serve as community chaplains. Rev. Dr. Wright says their main work is to be a prevention and response team, “quietly serving in diverse places" to provide spiritual and emotional care among New England communities. 

Trained chaplains minister "everywhere from street corners to firehouses to homeless shelters, barber shops, nursing homes, boys’ and girls’ clubs; meeting for spiritual direction with crime victims, lawyers, nurses, police officers, doctors, construction workers, students, children, clergy, etc.”

“We do not have a focus on the affluent or the new high rises,” Rev. Dr. Wright admits. “We do not exclude them, but they have not been a primary focus.”

Who Will Pay For It?

Rev. Dr. Wright says that the biggest challenge she has faced establishing a network of community chaplains in Boston is funding. Some churches and denominations have provided missionary funding for chaplains. She says the interest and openness from the community for this initiative is high, and “with additional funding and administrative support in managing this effort we will continue to grow as a chaplaincy collaborative.”

If Boston were to plant neighborhood chaplaincy programs in new, emerging, affluent districts, funding would still be an issue. 

Rev. Renee Roederer, a community chaplain with the Presbyterian Church in Ann Arbor, Michigan, has been writing about this kind of outreach, asking the same questions. “What if we could call people to serve as chaplains for particular towns and neighborhoods, organizing spiritual life and community connections in uncharted ways?” she writes. “Who will pay for it?” 

Rev. Roederer further considers, “What would be needed, and what obstacles would have to be cleared, in order to create such roles? What if some of our seminarians could serve in this way upon graduation?”

“I’m a realist, knowing it would take a lot of financial support and creativity to form these kinds of roles,” she says, “but the shifts we're seeing in spiritual demographics are already necessitating them.”

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Reflections on Charlottesville

Reflections on Charlottesville

Lead Editor Liza Cagua-Koo, Assistant Director of EGC, with contributions from the EGC Team

As a community of Christians who are grieved by the violence in Charlottesville, VA, and what it represents, the Emmanuel Gospel Center humbly offers some reflections in service to the Church and communities of Boston—the city we love, where God has called us to minister.

We urge our brothers and sisters in Christ to denounce the evil of White supremacy (in all its forms) and affirm that all people are created in the image of God. Indeed, it is our hope that all Bostonians regardless of faith will affirm the dignity and value of every person.

Our Lament

We lament the violence and loss of life in Charlottesville, as well as the larger social situation that allowed such a tragedy to arise.

We lament the fear, personal trials, social conditioning, and isolation that leads some to participate in these public expressions of hatred.

We lament the ways these destructive behaviors hurt most Americans—of every background—as they can encourage more private and public expressions of bigotry, ethnocentrism, and the tendency to hoard resources and opportunities out of fear for the well-being of oneself or one's group.

We lament our country’s long and painful history of prioritizing the welfare of one group over another. We long for this legacy to be increasingly less evident so that we might each stand as equals, not just before God, but before police officers, mortgage brokers, and others in positions that can promote or stifle justice for entire communities.

Our Prayers

We pray for each family—in Charlottesville and beyond—that has experienced the pain of racism, whether acutely through a white supremacy rally or in their daily barriers to opportunity. We ask God for healing, resilience, and courage to continue forward in hope, love, and action.

We pray for those who have been deluded by the lie of White supremacy, and especially those who would say they are followers of Jesus. We pray that Jesus would speak to them by his Spirit and through his Body, the Church. May they in Christ experience freedom from lies they believe about themselves and others, the country, and the world. May they by the Holy Spirit see the choices they can yet make to love others as they love themselves.

We have all these same prayers for ourselves. We ask for God's guidance in the choices we will all make in the future to make another Charlottesville less likely.

Our Calling

Indeed what remains now, what has always remained—even if Charlottesville had never occurred—is our daily calling as Christians, individually and corporately, to relate across lines. We have the privilege and calling to offer a redemptive response to pain, fear, violence, and injustice.

The Church has incomparable resources—in God’s Word, the richness of our faith traditions, and the fullness of God’s Spirit—to bear His love and healing presence. If any community has the shared resources to respond to fear with hope, to injustice with change, to hatred with love, it's the Body of Christ.

Let's commit to go beyond our isolated silos of self-protection or short-sighted action. Let's seek God’s wisdom together, and contribute to Christ's restorative work, all by his grace, in step with his Spirit, and in his name. 

ABOUT THE LEad Editor

Jesus captured Liza's heart while at Harvard, and after several years in the private sector leading technology initiatives, she joined urban ministry startup TechMission in 2002. There she launched tech programs and co-directed a youthworker program, all in partnership with local churches. In 2006, Liza joined EGC as senior program director, and has served as assistant director since 2010. A member of Neighborhood Church of Dorchester, Liza learns about growing up in Jesus from being mamá to Jacob & Camila, spouse to Daniel, and daughter to one of the world’s best abuelitas.

Reconciliation in Troubled Times

By Rev. Dr. Dean Borgman and Megan Lietz, STM

 Includes excerpts from “Reconciliation in Troubled Times”, the inaugural Dean Borgman Lectureship in Practical Theology, Gordon-Conwell Theological Seminary, March 20, 2017. 

Megan Lietz is Director of Race & Christian Community at EGC. Her ministry focus is to help white evangelicals engage respectfully and responsibly in issues of race and racism.

Disclaimer from Megan Lietz: This post is based on a lecture from March, and not written in direct response to the Charlottesville violence. While not stated explicitly in this article, we condemn white supremacy in any form. Many congregations in Boston are working together to develop a unified response. I am in consultation with many Boston-area church and organizational leaders. I look forward to sharing the fruit of those collaborations for action planning.

Our society is deeply divided. These divisions can be found in our national, communal, and church life. From polarization between political parties to disagreements in our response to immigrants and refugees, these divisions are rooted in a fear and distrust of people different from ourselves.

These divisions are not recent phenomena. Rather, they are shaped by our history. How we see ourselves and others, and how we choose to interact with the world around us is colored by what has come before. Unfortunately, much of the division and inequality that has tainted our history was reinforced by faulty anthropologies, psychologies, and theologies that are still with us today in various forms.

We all have a part to play, and the Church should be responding.

Christians today, black or white, wealthy or poor, new or old to this country, must be concerned—be distressed—over our divisions and the inability of our system of economics and government to provide adequate remediation and relief to the suffering.

The God who freed the Hebrews and the American slaves, and who brought relief to the segregated and oppressed under Jim Crow—that God will hear the united cries of American Christians, should we humbly pray for justice. 

In the News: Boston Faith Leaders Responding to Charlottesville Violence

Begin with Lament

Lament is a biblical practice, where we acknowledge that things are not right—in the world, nation, community or church—and where we embrace our role and responsibility in it. Lament comes not out of a spirit of complaint. Rather, it invites God into the situation so healing and justice can occur.

For example, laments and confessions came from Moses, Daniel, Nehemiah and other prophets, and Christ on the Cross—for sins they didn’t individually commit. They were earnest, prayers of systemic confession.

Furthermore, of the 150 Psalms, the majority are Psalms of Lament. They provide us examples  and guides for the expression of our desire for social, political and church reconciliation.

Biblically, lament is often coupled with confession of how we have contributed to the problem at hand. When Nehemiah is lamenting over the broken walls and associated disgrace that had come upon Jerusalem, he first makes a confession:

LORD, the God of heaven, the great and awesome God, who keeps his covenant of love with those who love him and keep his commandments… I confess the sins we Israelites, including myself and my father’s family, have committed against you. We have acted very wickedly toward you... (Nehemiah 1: 5-7a, NIV)

Nehemiah was not born in the land where such injustice was taking place. He had never participated in the sins he was confessing. But he still confessed the sins of his people and lamented over them, even though he wasn't personally responsible.

We must reflect, lament, and confess today, whether or not we feel personally responsible. We all have a part to play, and we can all go before God to change ourselves and affect healing in our land.

Choose to be Reconcilers

After we lament the division around us, churches must make a choice to engage the division in our midst. Such work is not something that people enter into casually. Rather, it requires intentionality and effort.

Any church or group must first decide that they are committed to biblical social reconciliation. They should be committed to giving this important challenge some time and thought.

Study the Realities and Positive Examples

It's important that we learn more about the division around us and how to be agents of reconciliation. We could begin with understanding the biblical notion of reconciliation, centered on God's reconciling work in Jesus Christ. But we must also gain understanding of sociological, psychological, historical, and theological realities.

Consider the examples of Black churches under slavery, during Jim Crow, the Civil Rights Movement and continued discrimination. Their spirituals, their persistent prayers, and their courageous demonstrations invited collaboration, and slowly produced some measure of social justice. They provide countless examples of how to be agents of reconciliation in a broken and divided world.

We must also seek to understand the perspective of those today who are different from us—this is especially true for white evangelicals. It is very important that we invite the 'others' into conversation, and give them a chance to voice their own stories and hurts.

We can also learn from local organizations. Some of EGC's partners doing reconciliation work include:

Unite Boston

Collaborate Across Lines

As we listen, we must also work together with people across dividing lines. We must reach across the chasm of differences and choose some shared Kingdom priorities in which we can invest. As we collaborate with "the other," healing takes place. As we engage with the other, we get glimpses of the coming Kingdom of God.

“It is very important that we invite the ‘others’ who are different from us into conversation, and give them a chance to voice their own stories and hurts.”

Imagine how you might be able to come together with others around shared kingdom values:

• spending time with those outside our fortunate situations

• hearing the stories of those who have been freed from oppression or rejuvenated, experiencing the hope of the seemingly hopeless

• hearing the deep cries and music of the oppressed

• seeing victims become survivors and then confident leaders

These are the “now-but-not-yet” experiences of God’s coming Kingdom. When we share mutual love, respect, and inspiration with those who because of our privilege have so much less, we experience something of God’s beloved community—a community of hope.

TAKE ACTION

STOP. REFLECT. PRAY.

• What does our city need from its churches?

• How might churches collaborate in bringing peace and welfare to the city?

• How can seminary educators collaborate with other serving and training organizations working for shalom—the peace and welfare of our city?

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ABOUT THE AUTHORS

About Rev. Dr. Dean Borgman

About Megan Lietz, STM

WHAT DID YOU THINK?