Jump to:

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

 

The Purpose of the Book

Historically, the faith community has correlated anxiety, depression, and other mental health struggles with a lack of faith or demonic, spiritual warfare. Grace for the Afflicted challenges the stigma affiliated with those who suffer from mental health disorders by equipping the church with informed care. 

Early in his book, Matthew Stanford shares Sherry’s story. When interviewed, she shared about a time she went to a local pastor with her bipolar disorder. Instead of providing informed, biblical advice, the pastor told her that he believed she was possessed by demons. Sherry only began to heal when she received her diagnosis. Sadly, Sherry’s story is not atypical. In seeking to address this faulty understanding, Stanford writes to present faith individuals and clergy members with biblical and scientific perspectives on mental health.

 

The Perspective

The author of Grace for the Afflicted, Matthew Stanford, has written over one hundred peer-reviewed articles in psychology, psychiatry, and neuroscience journals. As CEO of the Hope and Healing Center & Institute in Houston and a leader within his local church, Stanford has seen many individuals struggling with mental health hurt by well-intended believers. He seeks to remedy this issue by providing a biblical and scientific look into the most prevalent mental health issues. Stanford writes to equip believers with a fresh perspective on holistic healing.

 

The Key Points

 

1. The Image of God: Mind and Body

Stanford notes that mankind, created in the image of God, is the unification of four parts—spiritual, mental, physical, and relational. He also points out that this unification of being is seen in the person of Christ. However, Stanford states that when Adam and Eve broke their relationship with God in the Garden of Eden, sin marred all four aspects of being. Stanford asserts that the brokenness of the fall, as seen in Scripture, goes beyond the spiritual. Instead, the curse of sin affects man’s spiritual, mental, physical, and relational aspects. Consequently, sin has masked the image of God in man. Stanford notes that though sin has hurt this image, full restoration and recovery are made possible through the person and work of Jesus Christ on the cross.

 

2. The Role of the Adversary

Stanford takes a quick look into the Bible to explain the role of the Adversary. He explains Satan’s desire to tempt, deceive, accuse, infirm, and possess. However, Stanford recognizes that Satan is a defeated foe in all of this. He explains that the Christian is not to fear the “ruler of the air” because “greater is He who is in you than he who is in the world” (1 John 4:4). Stanford does believe that some, not all, mental illness and infirmity can be caused by the Enemy. However, he also explains that there is no way to decipher between the physical and spiritual causes of an illness. Therefore, he poses that the focus must be on bringing holistic healing through prayer and medical intervention.

 

3. Most Common Mental Illnesses Overviewed

After presenting the staggering statistic that one in five adults struggles with a mental disorder, the author presents an overview of the most recurring disorders, such as depressive, anxiety, personality, bipolar, and stress-related disorders. Others include trauma, dementia, strokes, traumatic brain injury, and suicide. For each example he shares a real-world scenario of someone suffering from the illness. He also overviews tell-tale symptoms and discusses diagnosis using the Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition, or DSM-5. 

 

4. Holistic Recovery

After overviewing the DSM-5 and possible biblical cases of most major disorders, Dr. Stanford walks through approaches to holistic recovery. He differentiates between recovery and healing, stating that most mental illnesses cannot be truly healed on earth. However, according to Stanford, “A holistic approach to mental health recovery relieves physical and psychological suffering while revealing the unconditional love and limitless grace available only through a personal relationship with Jesus.” Each recovery plan focuses on meeting physical, mental, spiritual, and relational needs.

 

Details We Love

The church’s responsibility to truly understand individuals’ mental health needs is one of this book’s greatest takeaways. This understanding releases God’s people to provide “charity without the tongs.” Close, personal, and effective charity instead of charity from a distance.  We hail Stanford’s inspiring drive to change the stigma related to caring for those with mental illness commissioning God’s people to bring holistic healing. 

Stanford’s entire foundation of care begins with man’s inherited imago Dei, or image of God. True Charity, like Stanford, believes everyone deserves to be treated with honor, dignity, and respect because of God’s design. 

Understanding the Church’s role and responsibility to bring healing to the hurting encourages the principle of subsidiarity, which is central to effective charity. Subsidiarity means that those closest to the individual, such as family, friends, and the church, should provide the care an individual needs. Overall, we appreciate Stanford’s pragmatic approach designed to commission the church to bring holistic care and healing to those suffering around them. 

 

Considerations

Within his book, Stanford draws conclusions from numerous biblical examples about individuals he believes suffered from mental illness without full knowledge of the individuals’ lives and backgrounds. Some have criticized this approach, arguing that pronouncing diagnoses of mental illnessess without the needed family history, cultural background, and trauma history, among other aspects is not proper practice. Although Stanford does not claim to formally diagnose these biblical figures within the pages of his book, some might contend that even inferred diagnoses might show the use of poor hermeneutics, failing to take into consideration the full historical and cultural context of each scenario.

 

Who Should Read This?

Grace for the Afflicted serves as a field guide for individuals who desire to effectively serve those suffering from mental illness. According to this book, one in five people face a mental disorder every year. With so many individuals suffering, this book is relevant to church leaders, nonprofit leaders, and practitioners alike. Though written from a faith-based perspective, it offers practical knowledge that would be beneficial for anyone to read. 

 

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

 

 

 

---

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

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

---

 

 

 

Jump to:

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

 

The Purpose of the Book

Individuals doing good work in the church and nonprofit realms often claim there is no greater joy than seeing an individual move from poverty to a flourishing life. However, these same good works can also be dangerous to spiritual health; our charity and kindness can have a dark side. In his book, The Spiritual Danger of Doing Good, Peter Greer outlines common pitfalls for Christians dedicated to serving others.

 

The Perspective

Peter Greer has dedicated his life to serving the poor, authored multiple books, and serves as the President of Hope International. In this deeply transparent work, he invites the reader to learn from his personal journey of “doing good.” He provides a list of warnings and engaging illustrations with the desire that others might not succumb to the temptations that accompany good works.

 

The Key Points

Greer’s awakening to the dangers of doing good came through the story of the prodigal son. Like most, Greer focused on the younger brother who disobeyed his father, the separation that resulted, and their eventual reunification. But when Greer began to focus on the eldest son, he realized that both brothers were separated from their father because their focus was on themselves. 

He noticed the same tendency toward recognition, among other selfish motives, in himself. Likewise, those who work in the poverty-fighting space can inadvertently become separated from God, and Greer cautions do-gooders to avoid these dangers:

 

1. Giving Leftovers to Loved Ones:

Ministry leaders are at risk of justifying an unhealthy emphasis on work. The lie regarding ministry that Greer fell for is this: If Serving God Through Service = Good, then Serving God Through More Service = Better. Greer shares “guardrails” he put in place that saved his marriage: be present, regularly evaluate the health of your relationships, limit travel, be watchful of an elevated view of your importance, and invest in friendships.

 

2. Doing Instead of Being:

Often ministry leaders lose the focus of their original calling – their “why” – and instead focus on the tasks – the “what.” Greer states, “…we can spend our lives giving, serving, and going, but if it is apart from His Spirit, it amounts to a garbage pile of good intentions.” He encourages the reader to think about their “why,” accept God’s grace for anything less than pure intentions, and work to bring the message of that grace to others.

 

3. Justifying Minor Moral Lapses for a Good Cause:

Ministry leaders can convince themselves that small untruths are acceptable if it benefits the ministry. He reminds us that this is an entitlement mentality and is “morally toxic” – just because a person does good things doesn’t mean they are above the system. He encourages leaders to begin with the small decisions each day, increase the guards around their hearts, and realize the “frailty of [their] own willpower.”

 

4. Using the Wrong Measuring Stick to Define Success:

As Hope International exploded in growth, they were validated in their good works when the graphs kept moving “up and to the right.” However, when the numbers stalled, they became aware of organizational problems, including, but not limited to, their inaccurate definition of success. This painful experience was an opportunity to gain a new perspective and rebuild with a “fanatical obsession with operational excellence” and “a spirit of humble dependence upon God.”

 

5. Friendship Superficiality:

People who do good are often put on a pedestal yet have no greater immunity to temptation than anyone else. Investing in relationships and being deeply known builds character and provides accountability. Greer has what he calls his “3 AM” friends – those who he can rely upon no matter the time of day, and he encourages ministry leaders to identify theirs. 

 

6. Elevating the Sacred Over the Secular:

After college, Greer was ready to jump into full-time ministry overseas. When openings did not arise immediately, he took a secular position and found himself feeling “less-than.” He had created a false hierarchy of importance when it comes to careers, with those in full-time ministry at the top. Creating a dangerous “God-loves-my-job-more-than-yours” mentality, Greer reminds us, “If you are a follower of Jesus, you are already in full-time ministry, no matter where you spend your days.”

 

7. Thinking You’re the Superhero in Your Story:

In order to satisfy a deep fear that we are not good enough, we tend to crave recognition for our good deeds rather than giving credit to God. Greer advises us to get over ourselves. In our praise-focused culture, we must stop our own self-serving desire for attention and instead uncover God in “small, unseen, and unrewarded acts of compassion.”  

 

8. Not Having Ears to Hear the Uncomfortable Truth:

Though there is nothing wrong with receiving compliments for good work, we also must be open to honest criticism and be willing to change as a result. Greer contends, “Critics often speak a word of truth we need to hear.” 

 

9. Forgetting Your True Identity:

Those who do good are often at risk of confusing their work with their identity. Through both personal and biblical examples, Greer reminds us that first and foremost we must remember who God is and our identity in Him is the “only one that will last.” 

 

10. Thinking Good Things Always Happen to Good People:

“Christian karma” permeates the North American culture and the church. Although good things do not always happen to good people, Greer points out, “[T]he Good Shepherd is still good and invites you and me to be His hands and feet to those in need, even when we don’t have answers to the difficult problem of pain and suffering.” 

 

11. Seeing Everyone’s Sin but Your Own:

Having served in some of the most impoverished areas of the world, there was a point at which Greer found himself judging the spoiled, wealthy culture of Americans. He wasn’t aware of his sin until a colleague visiting from where he had served overseas pointed out Greer’s own wealth. He encourages ministry leaders to invite people into their life who will point out their blind spots.  

 

12. Being Obsessed With What Others Think:

Being preoccupied with the approval of others is “detrimental to our faith.” Greer shares his own tendency toward this with a specific example of attempting to connect with an audience overseas by speaking their native language. Intending to welcome them with open arms, he inadvertently welcomed them “with open legs!” He spent hours obsessing over his performance and worrying about what people thought. He encourages us to stop performing, because “…when we fully embrace [God’s] extraordinary love, we simply don’t have time to care so much about what others think.”

 

13. Disconnecting Knowledge from Action:

Head knowledge isn’t enough. The Pharisees followed all the rules, memorized the most scripture, fasted and prayed, but lived a life without love. Greer shares that there are three necessary components to ministry: head (knowledge), heart (emotions), and hands (action). A balance of the three makes ministry most effective.

 

14. Pretending to Have It All Together:

People who “do good” tend to be wired in a way that they want to “keep things looking good on the outside no matter how much pain [they] might be in.” This focus on external appearances rather than the heart condition is toxic and prohibits Christians from connecting through their brokenness. In this chapter, Greer vulnerably lists areas where he is prone to pretending to have it all together and offers hope and freedom for those who struggle in this area.

 

Details We Love

Using the wrong measuring stick to define success is similar to one of the three pillars of True Charity Initiative: The most effective charity is outcome-driven. While many churches and nonprofits tout success as the number of people present, the number of pounds of food given away, or the amount of money given, better measures of success are related to life transformation (i.e., as a result of our work, how many people are reunited with their family, gainfully employed, attending church, paying their own bills?). True Charity Network members can access our Outcomes Toolkit for a detailed guide on how to get this right in their ministry.

The spiritual danger of “Not Having Ears to Hear the Uncomfortable Truth” applies to everyone, both the helpers and those being helped. Additionally, the most effective charity is challenge-oriented. In order to develop, we must be challenged. Listening to uncomfortable truths about ourselves is vital in this change process.

Poverty-fighters are prone to disconnecting knowledge from action; their heads, hearts, and hands are unbalanced. They have the head knowledge and agree with common platitudes like, “We need to give a hand-up and not a hand-out.” They also have the heart or compassion; a true desire to help people and foster life change. But often, the head and heart are separated from what the hands are doing, and they often end up hurting those they intended to help. To combat this imbalance, we built the True Charity Network as a one-stop-shop of educational resources and practical tools to guide people in their efforts toward effectiveness.

 

Considerations

This book focuses on the dangers good work has on the helper. Other equally important books like When Helping Hurts and Toxic Charity focus on the dangers that helping has on those being helped. It is to the advantage of the charity worker to learn about both. 

Some might ask, “If doing good can be dangerous to me spiritually, then shouldn’t I just stop doing good?” Although the intent of the book isn’t to dive into scripture about God’s instruction to help the poor, the author does address this in the final section of the book – it is important to remember our “why.” We owe “gratitude to God who knows we aren’t perfect, who recognizes that we are a mess, and who loves us anyway.” Our doing good is “simply a response to the most radical generosity the world has ever known.” Keep doing good!

 

Who Should Read This?

This book is for anyone “loving, giving, and serving.” Though Greer’s ministry experience has been international, the principles also apply to those serving locally. While applicable to each individual involved in charity work, Greer’s questions at the end of each chapter also make this great for groups.

From the individuals who volunteer at soup kitchens to the CEOs of nonprofits, Greer’s lessons offer an escape from the pitfalls of doing good. Each of us should take heed to these lessons lest we fall prey ourselves.

 

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

 

 

 

---

Jump to:

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

 

The Purpose of the Book

In the opening pages of his book Under the Overpass, author Mike Yakoski encourages his readers to “go past the edge with God” as he did when he embarked upon a bold personal experiment of living among the homeless for five months. His documented experiences serve to illuminate the struggles of the homeless in America, to encourage others to actively pursue ministry to them, and to reflect personally on what it means to depend on God for daily needs.

 

The Perspective

When Mike Yakoski wrote this book, he was an upper-middle class, Christian college student. After hearing a sermon about being the Christian one claims to be, Mike was troubled that, “I had just driven 20 minutes past the world that needed me to be the Christian I say I am, in order to hear a sermon entitled ‘Be the Christian you say you are.’” He recalled the apostle Paul’s pronouncement in Philippians 4:11-12: “I have learned what it means to be content in all circumstances, whether with everything or with nothing.” That Sunday sermon and resulting thoughts propelled Mike to pursue a quest in order to identify with those who had nothing.

Mike informed his bewildered parents, completed extensive field research with those already ministering to the poor, and (wisely) formed a board of advisors. He found a like-minded traveling companion, Sam, and in 2003, after several months of prayer and extensive preparation, the two began their five-month journey through six cities. They took only the bare essentials – no cell phones and no credit cards. They panhandled using the two guitars they brought with them, which were their only material possessions, and traveled from city to city by bus using the hand-outs given to them.

 

The Key Points

Yankoski structures his narrative according to his interactions with the homeless within the unique cities he and Sam visited. Daily struggles took their toll: Finding food, a place to use the restroom, and a safe place to sleep consumed much of their energy. He describes the elements they battled, acts of kindness that encouraged them, their panhandling successes and failures, the churches they encountered (the good and the bad), and last, but not least, the homeless souls that befriended them. Common themes emerged:

 

Homeless people are very rarely treated with dignity. Simple eye contact was a prevalent desire of Sam and Mike, especially toward the end of their journey.

 

Many churches have turned a blind eye and deaf ears to the needs of the homeless. Mike takes care not to defame churches in general, but he does give compelling details about church members’ indifference toward them.

 

 

Every city’s homeless community consists of a variety of beautiful people, requiring attention to the different needs of each. Local, targeted solutions are always best when meeting needs.

 

Mike and Sam gleaned much from their interactions within each city. Below is a sampling of their stories, which led to a deeper understanding and compassion for this “unseen” community. 

Note: We believe the stories below reveal the indignity of status quo, handout charity versus empowering, relational charity, which addresses the root causes of poverty. See the end of the article for recommended next steps.

Denver

Mike began his journey by “easing in” at a homeless shelter, consisting mostly of recovering addicts. Sam prepared with another similar work program sponsored by the shelter but in a rural location. Only the main director knew of their quest. Under intense work therapy, Mike made friends with addicts who struggled to make a life change. One stated, “I mean, look at me. I’ve been a coke addict for more than 30 years. That’s not an addiction, it’s a lifestyle.” The same friend went on, “Who do I have on the outside? All my friends are addicts. My landlord was my dealer, and I used to smoke crack with my boss. . . Where am I supposed to go when I want to start over?”

While at the shelter, Mike was encouraged by a Nebraska church youth group. He notes, “Something critical is missing in places that care for the broken and needy if the only people there are also broken and needy.”

Washington, D.C., Portland, and San Francisco

For their first “real” street living experience, Mike and Sam went to the nation’s capital, where they felt the shame of begging, the fruitlessness of their guitar-playing and panhandling, and the frustration of middle-class students, like themselves, condescending to them. In one instance, Mike and Sam were allowed to enjoy an air-conditioned restaurant whereby a small group came together for a Bible study. Upon leaving the restaurant, this group gathered their many leftovers and threw them away, while taking care to avoid eye contact with Sam and Mike, who quickly retrieved the leftovers and ate heartily.

In Portland, Mike discovered the different demographics within homeless communities. While Washington’s consisted mostly of older people and veterans who kept to themselves, Portland’s homeless traveled in groups and most were in their teens and twenties. Mike and Sam regularly battled the elements, struggled to meet basic bodily needs, and quickly learned the unwritten rules of the streets. While here, Mike openly questioned why many churches shun the weak and “sick” sinners, while recruiting the strong but self-interested “well” sinners.

Mike recounted that San Francisco, out of where free love and recreational drugs grew, was crowded with 15,000 loveless, drug-addicted, homeless people. Their fruitless panhandling resulted in severe hunger. They experienced racial divisions, gloomy weather conditions, and the disappointment of standing in line at a shelter with hundreds of others, taking a number, and waiting for hours, only to hear that all beds had been taken. They made friends with many who had mental disorders. “Some didn’t seem to have definite diagnoses to explain what went on in their private mental hells. . . You just know it’s dark in there.” Mike noted his frustration with the lack of concern for the mentally ill, especially.

Phoenix and San Diego

Phoenix’s wide-open geography and extreme heat prohibited travel by foot. They felt the emptiness of having no real community, and their church encounters were disappointing. On one occasion, they visited a megachurch during a concert. They were obviously vagabonds to everyone there, and they were treated as such. Security staff accused Mike of rushing the stage, in an effort to get rid of them. The author sarcastically tells the reader that the whole concert was captured on a beautiful DVD for purchase.

Mike and Sam were in San Diego for only 17 days, but the reader can feel their weariness. Here they met Bob, an elderly, kind, and sickly man whose toes needed amputation, and whose stomach “didn’t work anymore.” The last time they saw him, he was slated to meet his daughter who would take him home to Florida, but they never found out if he made it. They also met an extremely talented musician who traveled on a battery powered wheelchair, “Wheelchair Ronnie,” an elderly man with long white hair. He cursed at everything and everyone in sight, yet, when he played and sang, everyone stopped to listen—and dropped cash into the guitar case—because his performance was show-stopping.

Towards the end of their journey, they again visited a church, where they were invited to a potluck dinner. They were especially refreshed by an older woman named Carla, who was in charge of the event. She announced to everyone that Sam and Mike were her friends, and she made sure they had plenty to eat.

 

Details We Love

Yankoski understands the value of every individual and that all are created in the imago Dei, or image of God. Every person has abilities; thus, the desire to feel “able” is innate. Mike recounts, “Begging is hard. It’s something you expect hungry dogs to do, but not men and women made in God’s image. The minute you put out your hand, or open your guitar case, it feels like you’re writing ‘failure’ all over yourself. You’re telling everyone, ‘I am unable.’” 

Mike also understands that all have a responsibility to care for those who truly cannot help themselves. His personal interactions with the mentally ill remind us that, regardless of a person’s mental state, every human being deserves to be treated with dignity.

 

Considerations

Yankoski clearly notes that everyone should give to the homeless in our communities, even though the majority of them suffer from substance abuse (and mental illness). He doesn’t discuss the barriers to this sort of giving, which might appear to support the addicts’ lifestyles. At True Charity, we encourage effective means, and many ways people attempt to help the chronically homeless are counterproductive. We also believe that homeless people suffer from broken relationships, and those broken relationships are usually the root of their maladies. (See the True Charity University Bonding course to learn more.) Yankowski rarely, if ever, breaches the subject of restoring the individuals’ relationships with others.

Although this book conveys lessons from an experience of homelessness, the author was never truly cut off from friends and family. Consequently, Mike’s inferences of what the homeless need in order to escape their situation are not authoritative, but as one who understood only a portion of their plight. He sparks compassion with his excellent re-telling of his story, but he does not go deep enough with effective solutions.

 

Who Should Read This?

By its cover, some might judge this book as one carefree college student’s uninformed attempt to shed light on a very complex situation. That is not the case. Mike’s thoughtful research and counsel prepared him to respond with wisdom well beyond his years. His heartfelt and thorough accounts will be enlightening to anyone. People who have never become acquainted with those in homelessness, but desire to serve them, will particularly find this title beneficial. New volunteers and staff for homeless shelters, churches, and other organizations that serve the homeless community might consider using Under the Overpass as a training resource.

The stories in Under the Overpass certainly enlighten us to the problems of continuing the status quo of handout charity. But, how do we implement charitable practices that result in actually overcoming poverty?

Take the next step in practicing effective charitable:

• Complete the 7 Marks of Effective Charity course series on True Charity University, our online learning platform. The first two courses can be taken at no cost!
• Learn more about the True Charity Network, an association of like-minded organizations that serve people in poverty through resources that help to learn, network, and advocate.

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

 

 

 

 

---

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

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

---

 

 

 

Jump to:

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

 

The Purpose of the Book

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

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

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

 

The Perspective

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

 

The Key Points

Mission Drift is faced by all faith-based organizations.

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

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

However, Mission Drift is not inevitable.

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

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

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

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

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

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

 

Details We Love

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

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

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

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

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

 

Considerations

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

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

 

Who Should Read This?

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

 

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

 

 

 

 

---

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

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

---

 

 

 

Jump to:

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

 

The Perspective

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

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

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

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

 

The Purpose of the Book

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

Class Strata and Hidden Rules:

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

Registers of Language:

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

Patterns in Generational Poverty:

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

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

Importance of Support Systems:

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

Considerations

Definition of Poverty:

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

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

Generalizations of Classes:

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

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

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

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

 

Importance of Relationships and Mentoring:

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

Practical Advice to Those in Work Settings:

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

Program Design and Evaluation:

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

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

 

Who Should Read This?

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

 

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

 

 

 

 

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

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