Redemptive Charity Requires More of Us

Bethany Herron staff portraitBETHANY HERRON
Vice President of Education
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Jesus calls us to engage the poor, not just with resources, but with our lives.

A recent IFC survey found 63 percent of Protestant evangelicals want to demonstrate Biblical compassion to those outside the church (whether they are poor or not). And as we see with food pantries, paying bills, government welfare, and warming shelters, we tend to equate that compassion with relief-oriented programs.

Yet to truly practice redemptive charity, the church must take a closer look at God’s design, digging out its implications in how we care for the poor.

As seen in the Garden, his design for humanity involves relationships and stewardship. Adam and Eve walked with God, fully known by him and each other. Following his command, they stewarded the land and exercised dominion, experiencing the joy of life by his design.

Though marred by sin, our redemption through Christ restores us to that design and should inform how we live our lives—including how we walk alongside the poor.

What is Flourishing?

My colleague, Dr. James Whitford, recently addressed that question in his recent article, published in a special report by the Institute for Faith, Work & Economics and The Washington Times, entitled, “What It Means To Flourish Like a Watered Garden.”

It’s a question that’s been around a long time. Over generations, philosophers have chased down its meaning. Augustine believed it came from the intimate relationship between man and God and the true happiness that resulted from fellowship with him and others.

As the centuries passed, that understanding changed—shifting to individual, experiential satisfaction as the cornerstone of flourishing.

Conversely, scripture offers a clear vision of flourishing: “The Lord will guide you continually, and satisfy your soul in drought, and strengthen your bones; you shall be like a watered garden, and like a spring of water, whose waters do not fail” (Is. 58:11, NKJV). Whitford explains that earlier verses in Isaiah show God’s promise of flourishing depends on how we treat one another, in particular, how we extend ourselves to the poor. Thus, modern-day Christians are right to once again see our work as stewardship of our relationship with God and others.

How Then Shall We Live?

If scripture reveals that we are made in God’s image, we should mirror him in cultivating truth, beauty, and order in the world. Further, if God intends humanity’s work to be inherently relational (and therefore worshipful), the poor must understand that applies to them, too.

The work of their hands, whether buying groceries for their family or earning enough to pay their monthly rent, is an opportunity to experience the joy found in stewardship. However, when we prematurely step in with well-intentioned relief to “save the day,” we can unintentionally rob them of that joy.

We see this principle in the gleaning laws of Leviticus 19. Israelites were instructed to leave the corners of their fields unharvested so the poor could enhance their dignity and worth through harvesting. How large the corner should be was left up to the landowner, allowing him to exercise generosity beyond the letter of the law. In this way, God combined law and freedom, ensuring care for the poor while allowing the giver to engage relationally and voluntarily.

In a sense, that design is still applicable today. God still calls his people to create work opportunities for the poor that lead them toward self-sufficiency and allow them to experience the joy of stewardship.

A Closer Look at Redemptive Charity 

Since redemptive charity is relational, it’s driven by real people, not distant or unengaged programs. Too often, we default to drive-through opportunities or “no questions asked” charity. Yet true, effective compassion seeks the dignity of the other person through knowing and being known. It is a reciprocal relationship where we look someone in the eye, learn their story, share our own, and walk with them toward flourishing.

Redemptive charity is also vocational, meaning we “leave the corners of the field” by engaging the gifts and capacities of those we serve. Although simple, transactional relief is necessary at times, it is far more important that we create meaningful opportunities for people to earn what they need.

Helping others flourish is helping them discover the joy found in living by God’s design. By replacing one-way, transactional charity with the relational stewardship of their resources and abilities, we can engage their dignity, help them experience their worth, and partner with God in leading them to be what God intended them to be: a precious and unique expression of his heart and character, i.e., a one-of-a-kind portrait of the Imago Dei.

This article was originally published with the Institute for Faith & Culture.

Learn more about True Charity here.

What It Means to Flourish like a ‘Watered Garden’

James Whitford
Founder & CEO
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The word “flourish” is making a comeback. Its use in literature since 1980 has nearly doubled.

Maybe its resurgence is connected to the search for it — not the word, but for the life that reflects it. Indeed, the first wave of findings from the Global Flourishing Study revealed the younger crowd has much less hope for a flourishing future than those who’ve passed midlife.

But what does it mean to have a flourishing life, and how do we help people achieve it?

I’ve spent over two decades trying to help those in poverty do this, and it can be hard for them to envision what that might look like. As Stephen, one of our long-term residents who had come into adulthood through poverty, abuse and addiction, shared with me, “All I ever knew was the dregs of life. I never knew anything could be different until I came here. Now I have a new family.”

There’s an ancient prescription of sorts in the Bible: “The Lord will guide you continually, and satisfy your soul in drought, and strengthen your bones; You shall be like a watered garden, and like a spring of water, whose waters do not fail” (Isaiah 58:11). This promise of direction, provision, strength and a vibrant life is as fine a description of a flourishing life as any.

However, the prior verses in Isaiah emphasize that it’s a promise contingent on how we interact with one another, particularly the poor. Depending on your translation, at one point, Isaiah 58:10 instructs those caring for the hungry to go beyond just handing out food and “extend your soul” or “give yourself” to them. That call to be relational in our charity is a waypoint to a flourishing society. Without it, we’re lost.

Just consider the alternative: faceless charity that mostly reaches the poor through a handout from the cold hands of a complicated bureaucracy, far from those actually struggling. Attempts to solve the problem through handouts and welfare have been the mainstay for more than 60 years. Yet the flourishing life remains elusive. Why? Primarily because the simple redistribution of wealth fails to deliver what relationships can: belonging, inspiration and accountability.

Moreover, it cuts real opportunity off at the knees by crowding out civil society’s response to poverty (where social capital is developed) and diminishing on-ramps to the marketplace (where wealth is created).

For example, a private, volunteer-driven medical clinic for uninsured people in southwest Missouri discontinued its services. When I asked why, one director told me, “Every time we send a person for a diagnostic exam, they end up on Medicaid and then don’t come back.” They had many testimonies about the transformative relationships between volunteers and the poor who came in need; yet, those were crowded out by a welfare program.

Or consider moments when civil society steps in after the government steps out. When $146 million of prisoner re-entry funding was cut in our state, a local church stepped up to help ex-felons re-enter the workforce through services, supplies, and most importantly, relationships that convey values necessary for success.

The development of relationships between those who are poor and those who aren’t is called bridging social capital. Recent research makes the case that these relationships are vital for the poor to flourish economically. Consistently, the poor who have relational connections to those who are prosperous have higher rates of upward income mobility.

No less important than a civil-society-first approach is to ensure our policies and charity don’t dissuade people from getting a job — or advancing in the one they have.

In Greene County, Missouri, as soon as a single parent’s earned income moves from $32,000 to $33,000, there is a net loss in welfare benefits of more than $12,000. This presents an obvious disincentive to advance in the workforce. Indeed, as welfare spending has risen, the labor force participation rate of working-age males has declined. In the mid-1960s, one in 30 working-age men was absent from the workforce; today, it’s one in 10.

There are a lot of costs to a diminishing workforce, but human dignity takes the biggest hit. Any time our charity, whether public or private, diminishes the drive of a person to contribute what he can for something that he needs, human dignity is diminished. The on-ramp to the marketplace of work starts with our charity having expectations that communicate, “I believe in you.” The alternative is a life of dependency that devolves into learned helplessness.

Real compassion compels this kind of charity — to give ourselves to people who are struggling in poverty. In the middle and the mess of the relationships that ensue, we find a life “like a watered garden, and like a spring of water, whose waters do not fail.”

The real justice, though, is that when we practice that in our own communities, joining with the poor relationally and welcoming them into circles of exchange, we extend the same Isaiah 58 promise to them, as well — the hope to flourish.

 

James Whitford is co-founder and executive director of Watered Gardens Ministries in Joplin, Mo. and True Charity, which exists to champion the resurgence of civil society in the fight against poverty. He is also the author of “The Crisis of Dependency.

This article was previously published by WashingtonTimes.com.

 

Why Voluntary Charity Is Not Optional: A Reflection on Rights and Duties

Nathan Mayo portraitNathan Mayo
Vice President of Operations & Programs
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As a booster of civil society, I believe that whenever possible, uplifting the poor is better left to their family, friends, and communities. In addition, while I affirm the superiority of voluntary action, I believe every person has an inescapable moral obligation to help the poor.

At first glance, the latter point seems to contradict my first point. If serving the poor is that high an obligation, shouldn’t it be enshrined in law like the moral obligation to care for our children or not murder our neighbor?

To answer that, we must examine the state’s capacity to enforce moral obligations.

That starts with the belief that, as created beings, our lives are not our own. God created us with moral obligations (also called duties). Some duties are unique to our situation; for instance, our duty to honor our parents. Likewise, if we have children, it’s our duty to provide for them. Other obligations are universal. Examples include the cultivation and preservation of the environment for future generations and our duty to assist people in need, to the degree we can.

In our era, it is far more popular to talk about rights (i.e., protections or provisions we are owed) than duties. But without duties even the most fundamental rights cannot be implemented. For instance, a child’s right to life, liberty, and property is of no use if his parents abandon him to the elements at birth. If you have a right to property, then others must have a duty to respect it. To put it another way, all genuine rights are the other side of someone else’s duties.

Ironically, those who contend that expansive rights eliminate the need for personal responsibility quickly discover their system relies heavily on the state’s assumption of duty for their vision to succeed. For example, universal basic income only works if the state sees providing money to citizens as its duty. And unless the fond hopes of material abundance promised by AI-boosters come to pass, the state would only have resources to give if most citizens feel duty bound to continue working rather than spend more time fishing.

That affirms what many in the charity space have discovered: When people fail to do their duty voluntarily, others suffer. If no adoptive family fulfills their duty to the less fortunate, abandoned children are forced into a revolving foster care arrangement. And even if a child is adopted, while he may grow to love his adopters, he may never fully recover from the years of neglect he suffered before being taken in. While both arrangements are better than abandonment, they’re not nearly as good as if his parents had done their duty in the first place.

Yes, the government occasionally enforces moral duties, such as the duty to not murder (an inverse of the right to life) or a parent’s duty to send a child to school. However, the state is limited as to which duties it can effectively enforce. It can require specific, tangible actions. But it cannot mandate mental states, relationships, or anything approximating love.

What happens if it attempts to do so? Let’s say a law mandates that all citizens honor their mothers by buying them birthday cards. Without doubt, some cards—and the motives behind them—would be genuine and heartfelt. Yet equally without doubt, the mandate would diminish many mothers’ perception of their children’s sincerity—and therefore the card’s value.

And it would only be a matter of time until a well-intentioned bureaucrat observed it would be much more efficient to forgo individual enforcement and just have the government write and send the cards on the children’s behalf. Many who never cared to write cards might be happy it’s being done for them.

After a while, it would be expected—and a second generation of children would grow up thinking filial gratitude was an essential function of government. Why bother crafting crayon creations when a nice government card is on the way? Eventually, legislators would dismiss the idea that the market and civil society should provide cards, seeing it as a pipe dream from a bygone era.

Despite the self-evident foolishness of mandating love, the current regime of state-sponsored “charity” attempts to do just that. But as the card illustration shows, while material aid can be transferred by force, it will never be attended by the heartfelt concern and relational capital that accompanies genuine charity.

Such charity refines the character because it expands our capacity for compassion, love, and mercy through subsidiarity—that is, aid rendered by those closest to the situation who can also provide the non-monetary things that the poor need. These tailored and personal interventions include encouragement, a listening ear, skills coaching, useful connections, and economic opportunities. It is better morally, and it and works better practically. Food stamps are a poor substitute for a food co-op, employer connection, and a church community. Public welfare is like a stale crust of bread: Enough to sustain you, but not enough to nourish you.

Some good things can only exist at the person-to-person level. To institutionalize them drains them of their moral power. As Illich expounded in his assessment of the Good Samaritan, the state can aid the man who fell among the thieves, but the state cannot be his neighbor. While this leaves open the possibility that the state is well intentioned, and even achieves some positive effect, it can never fulfill our duty to love our neighbors.

If we shirk our duty to love our own neighbors, a vicious cycle ensues. The dysfunction of poverty leads to voters demanding that lawmakers, “Do Something.” “Something” inevitably results in some new program that assuages voters’ guilt with a slick sound bite—but condemns the poor to assistance as impersonal as a block of government cheese.

And yet, a positive cycle is just as possible. When more individuals take it upon themselves to dine with the down-and-out, fewer people in need will cling to public assistance as their only lifeline. This cycle is worth the pursuit and requires us to bring out our best dishes as we inform Uncle Sam that he no longer needs to bring the stale (and very expensive) bread to the party.

Indeed, a call for less government provision is not a call for a more selfish society but for a more generous one. Without question, voluntary charity is best—but only if we understand it as an essential duty.

This article was previously published by Front Porch Republic.

Image Credit: Eugène Delacroix, “The Good Samaritan” (1852) via Wikipedia.

How to Do Redemptive Welfare Reform

RACHEL FERGUSON
Guest Contributor

 

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President Donald Trump’s governing style is chaotic, confusing, and abrupt. Compared to past presidents’ methods, his may be different more in degree than in kind, as the executive branch has become increasingly powerful, complex, and slow to fix problems. But one bright spot, easily missed in the recent hodgepodge of executive orders from the White House, is that some of Trump’s reforms are grounded in—or at least unwittingly resonant with—the reality of how poverty fighting actually works.

While some Christian commentators lament cuts to the USAID budget, for example, international economists and social scientists have long critiqued (here and here and here) the failures and even harms of humanitarian international aid. This model was due for reassessment long before Trump’s first administration, let alone his second. Unfortunately, White House adviser Elon Musk’s sledgehammer approach has obscured such legitimate concerns by suggesting that cuts are about nothing more than reducing the federal deficit.

The truth is that USAID makes up about 0.3 percent of the federal budget. Pre-Trump, substantive critiques of USAID came from the political left as much as the right and, alongside concerns about high costs and disincentivizing work, have included accusations of neocolonialism, harm to local economies, and aid to corrupt dictators in recipient countries. The danger in simplistic “USAID bad” rhetoric from the White House is that Trump’s critics will merely respond with “USAID good.” What about “USAID improved”?

A similar dynamic may happen with domestic social programs too. America’s antipoverty interventions tend to entail invasive micromanagement of the personal lives of the poor. These programs often discourage decisions that lead to long-term wealth-building, and a disturbingly high percentage of their budgets go to middle-class bureaucrats rather than program recipients.

As federal programs are cut, many Christians lament the loss of support to the poor, the widow, the fatherless, and the stranger. There is a good and biblical impulse here, but a totalizing lament could serve to defend government-funded efforts with the same sledgehammer approach DOGE is using to attack them. Just like foreign aid, domestic aid deserves scrutiny and reform that deals in reality, not quick political “victories.” We need careful distinctions between helpful and unhelpful programs to guide meaningful reform.

This is not a partisan argument. While critiques of the welfare trap might ring conservative in our ears, many on the left are just as incensed at the way the system is set up, even if they’re more sanguine about broadening social safety nets. For example, both right and left critique benefits cliffs, which make smart moves like work, promotion, and marriage economically irrational. (Picture getting a small raise at work, only to find out that you just exceeded the low-income requirement for an important benefit such as food stamps or childcare. Suddenly, your small raise turns into a massive pay cut, and it makes more sense to quit or sabotage the job than to keep plugging away at it.)

Benefits cliffs are what economists call a perverse incentive or moral hazard, because they incentivize short-term decisions that undermine long-term advancement. This critique is ubiquitous, but we simply have not managed to backpedal out of our current system and prevent this dynamic in US social spending, even though experts have suggested various ingenious schemes. A safety net should be just that—something to fall back on in desperate times—not a net that entraps people and keeps them dependent. Solving this long-standing problem would actually be a good use of DOGE.

Unfortunately, private antipoverty efforts often have similar problems. There are unique concerns with state projects, but concerns about private charities’ spending to address domestic poverty are also growing. Free-market conservatives insist that civil society institutions can offer the relationships, networks, and moral formation that make a genuine difference in poverty, especially in an American context where social connection is the hinge on which one’s economic prospects often turn. That sounds very sensible, but oddly, this model often isn’t often what we see.

Conservatives need to be reading great works like Bob Woodson’s Lessons From the Least of These and Bob Lupton’s Toxic Charity. These books outline how destabilized neighborhoods require investment in grassroots leaders from the neighborhoods themselves. Grassroots leaders have the local knowledge, personal investment, and credibility to do what no outsider could possibly accomplish. They need to be supported by those who have greater access to resources and networks. Woodson and Lupton have been widely praised, but in practice Americans still send charitable dollars to a lot of the same old models that don’t really work.

Going forward, Trump or no Trump, public or private, focus on the local is vital. Warm feelings about nice-sounding programs aren’t enough. Genuinely transformative efforts are long, slow, and local. Those with middle-class backgrounds and college educations are not more capable than the men or women from the block when it comes to rebuilding poor neighborhoods.

This bewildering political moment might be an opportunity for us as Americans to recalibrate how we dream of stabilizing our most struggling neighborhoods, both at home and abroad. But we must determine not to be deceived by partisan politics or defensiveness about the charitable efforts many of us have supported till now. Those distractions will keep us from making a redemptive turn.

Rachel Ferguson is director of the Free Enterprise Center at Concordia University Chicago, coauthor of Black Liberation Through the Marketplace, and affiliate scholar at the Acton Institute.

This article was previously published by Christianity Today.

Featured illustration by Mallory Rentsch Tlapek / Source: Unsplash

The Power of Affiliation and Subsidiarity in Poverty Alleviation

James Whitford
Founder & CEO
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What Is the Principle of Affiliation?

“What’s really going on here?”

If you’re like me, you ask that question often. Too many times, people at our mission approach me with a need — and a story — and as I begin to ask other questions, it doesn’t take long before I’m asking that one. 

“Who knows what’s going on?” is just as important. 

The answer is “someone who really knows that person.” That’s why, before we help someone, we practice affiliation, which is finding out who might be more knowledgeable about the situation and have more responsibility to help. Failing to do so means we risk missing the mark of accurate charity and disrupting the right order of relationships that should exist in any healthy society. To learn more, visit university.truecharity.us.

Affiliation and Subsidiarity Go Hand-in-Hand

Affiliation in effective charity is closely tied to the Catholic social teaching called subsidiarity which means matters ought to be handled by the smallest, lowest, or least-centralized competent authority. In other words, before a local mission steps into help, has the person’s immediate family done their part? Before the government steps in, has the local mission rendered assistance, etc?

When larger, more centralized forms of charity step in, rightful responsibility and better forms can be pushed out. The tough part is we don’t always know when that’s happened — which is why asking the right questions is so important. 

A Real Story of Affiliation and Subsidiarity in Action

Let me share an example: John sat at my desk, telling me his need and his story. And yes, I thought to myself, “What’s really going on here?” That led to another question: “Where’s your family? Do you have parents who are alive, [John]?” He said his mother lived in California, they hadn’t been in touch for years, and assured me she wouldn’t want to talk to him.

I asked if he had her phone number. He didn’t. I asked if he recalled where she lived. He did, so I looked her up in the white pages and found the number. I asked his permission to call her. He agreed and moments later, I was on the phone telling her he was sitting right across from me.

Then the magic happened.

She asked to speak with him. I wish you could have seen him as I handed over the phone and watched him say, “Mom? …”  While I don’t remember the conversation, the result was amazing. Two weeks later, his sister flew in from California, stood in the foyer of our mission in southwest Missouri, embraced her long-lost brother … and took him home.

John was a chronically homeless man who came to our mission with some basic needs. Convinced he’d permanently burned the bridge to his family, he had no thought of asking them for help. With a little advocacy — and with regard for subsidiarity — the employment of affiliation paid off. 

To be realistic, that doesn’t always happen. Yet there are many times it does, which means our first act of aid should be to call upon closer relationships to render help.

Three Practical Steps You Can Take to Apply This Principle Today

  1. When you engage someone in need, ask “Who’s most closely affiliated with this person?”
  2. Investigate by asking questions like, “Where’s your family? Do you have a church? Do you have a friend who’s helped you before?”
  3. Make a call. It can help you understand more and … who knows? It might result in an amazing moment of reconciliation.

Now let’s go out there today, fight poverty, and win.

 

 

 

 

 

 

 

 

 

 

Want to make your charity efforts more effective? Learn more about True Charity’s proven principles by following the Ennoble Podcast on your favorite listening platform. 

 

What’s Right With “Teach a Man to Fish?”

Nathan Mayo staff portraitNathan Mayo
Vice President of Operations & Programs
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“Give a man a fish, and you will feed him for a day. Teach a man to fish and you feed him for a lifetime.” This aphorism has been a staple of American folk wisdom for over a century — and for good reason: It has the ring of plain truth. But some erudite minds in the poverty alleviation field have taken it to task for being misleading or downright wrong. Their numerous objections extend the metaphor in interesting ways: The pond doesn’t have enough fish, people don’t have access to the pond, people don’t have a fishing rod, and people don’t like fish.

While one doesn’t want to sink too deep into a metaphor, the underlying critiques are worth consideration. Put simply, should charity leaders mount this phrase on their walls — or toss it back in the lake?

Before we measure whether it’s “a keeper,” we must recall that a metaphor necessarily simplifies the point it illustrates. Additionally, a metaphor does not prove a claim is sound, it merely helps the hearer understand it. If we strip away the maritime imagery, we can see this one makes several assumptions and explicit claims about people in poverty:

  1. They have an inherent capacity to provide for themselves that is equal to the non-poor.
  2. They have an obligation to provide for themselves if they are able.
  3. Poverty is unlikely to solve itself without some deliberate action from the non-poor.
  4. The non-poor have a personal duty to be concerned with the plight of the poor.
  5. Direct transfers of wealth do some good but are insufficient to resolve root issues.
  6. The poor are sufficiently motivated to provide for themselves but lack something essential to pull it off.
  7. The thing they lack is knowledge.

For people who operate from a Judeo-Christian worldview, inherent capacity (1), personal responsibility (2), the general necessity of action from the non-poor (3), and personal duty to serve (4) raise no issues. Even most secularists in the charity space presume these claims. Some proponents of expansive government assert that (3) it’s a duty and that people have a right to sustenance regardless of their willingness to contribute to it. However, as has been amply demonstrated by communism’s failure to provide guaranteed provision, it’s problematic to assert “society” has a collective duty that does not derive from the obligations of individuals in it.   

Those who question the insufficiency of wealth distribution to solve poverty (5) are members of the “give directly” crowd, holding that given enough material resources, people will overcome any obstacle to sustainability. While there’s good evidence unconditional cash transfers are wisely invested by some people in developing countries, universalizing it ignores that short-term transfers of cash likely result in a wiser use of those funds (versus long-term guarantees of cash). But even if we constrain this proposal to short-duration infusions of money, it still overlooks the truth that money can’t buy everything.

An African villager with a strong community, an extended family network, a work ethic refined by survival in austere conditions, and a faith that gives her meaning and purpose, may spend a lump sum of “fish” with great prudence. But many of those preconditions are not universal, evidenced by the fact that when cash transfers are tried in the US, researchers must carefully limit participation to get the greatest likelihood of success.

The premise that most of the poor are missing something beyond material goods (6) would explain why cash welfare and cash-equivalent programs like SNAP have not been wildly successful. That’s because there are numerous preconditions for personal stability and success: economic opportunity, enforceable property rights, social connections, personal virtue, mental and physical health, a source of motivation, a supportive family, and knowledge. While their absence is not limited to those with low wealth, their continued lack will have economic implications. Indeed, even professional athletes and lottery winners who lack the above-mentioned preconditions routinely squander fortunes. And while there are certainly scoundrels who gain and maintain great wealth, their misdeeds come at a price because their lives aren’t typically steeped in satisfaction.

That leads us to (7), i.e., the final claim that the poor are missing the knowledge of “how to fish.” Despite frequent protestations to the contrary, there is evidence a disproportionate number of poor Americans lack basic financial literacy. So yes, some lack critical knowledge. Yet as we’ve seen, other deficits exist that are neither monetary nor intellectual. Thus it seems on this crucial point, the maxim fails to measure up.

Further, while critics can be correct, they often stumble into the same reductionist error they critique. In other words, they point out a single area of lack as the culprit (e.g., access to opportunity or capital). Granted, these can be valid deficits, but so is lack of knowledge, motivation, and relationships. Therefore, if the saying were to be revised to perhaps “equip a man to fish” it would be defensible in all respects since that wording acknowledges missing ingredients to flourishing can vary.

Should we salvage this metaphor? That decision is your own. Regardless of intention, how your audience understands it matters most. For my part, I believe there is much truth in it. That said, if you choose to jettison it, keep in mind it’s worth acknowledging the truth it does convey.

Do you want to see the poor flourish? Then get to know the people you want to help and assume they have capacity. But don’t assume what they lack. Instead, ask for specifics, exercise discernment, enable their abilities — and celebrate when they land the big one.  

For more information on effective charity and how your organization can implement programs that deliver long-term results to those being served, visit truecharity.us/join.

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Standing at a Crossroads: The Role of Civil Society in Charitable Care

Bethany Herron staff portraitBETHANY HERRON
Vice President of Education
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It’s no secret — something has to change in poverty alleviation. 

Not to mention:

If you’re anything like me, this reality is incredibly discouraging — especially when the government spends over $1 trillion a year trying to solve these complex problems.

But no amount of funding alone can solve the brokenness ravaging our nation. That’s because poverty involves more than physical and financial issues. It’s about real people (made in the image of God) with real stories, designed for relationships and created with the capacity to use their hands to care for one another, their families, and the world.

In other words, we’ve missed the mark. As our nation’s leadership considers withdrawing funding from many welfare programs, civil society has a unique opportunity to course correct by harnessing the vast potential of voluntary associations that form schools, churches, and community organizations.

Voluntary associations alone, however – when not coupled with virtue – have the potential to do great harm. Examples include:

  • The Salem Witch Trials of 1692
  • The social punishment of divorced women in the 19th and 20th Century 
  • McCarthy Era Blacklisting
  • The lynching of black Americans in the 1900s

These are just a few of the many times in history where voluntary associations led to tremendous injustice instead of good. 

In addition to considering civil society’s failures, we must remember the change in economic climate that occurred over the centuries. 

Prior to 1900 …

Poverty was rampant, especially in rural areas. As rural workers moved to cities in search of opportunity, urban poverty surged. 

Meanwhile, social class distinctions led to exploitation of the poor during a period of immense industrialization. 

Despite such failures, in some urban areas care for the poor was successfully handled by local government and private charities. In these areas, communal bonds were strong, and caring for one’s neighbor was deemed important. 

According to Marvin Olasky, this era was marked by these seven principles of   effective charity: 

  • Affiliation: Whenever possible, support an individual’s natural relationships. 
  • Bonding: Build healthy relationships with those we serve. 
  • Categorization: Assess a person’s uniqueness and willingness to be part of their solution. 
  • Discernment: Combine compassion with wisdom to determine the best form of help.
  • Employment (or Exchange): Whenever possible, partner with individuals so they earn what they need.
  • Freedom: Choose interventions that empower individuals to create their own solutions. Charity that enslaves is no help at all.
  • God: Understand the spiritual factors that drive poverty and encourage restoration through an active faith in Christ. 

Even then, charity was not perfect; hunger was rampant due to lack of both social and economic resources. Still, pockets of success marked by these seven principles demonstrated charitable care can work well. 

During the Progressive Era (1897–1920) …

The state took on more responsibility for the working poor, widows, single mothers, and children — even though middle-class incomes rose. Communal responsibility began to shift away from communities.

In the Great Depression (1929–1939) …

State-led charity collapsed. Roosevelt’s federal programs provided aid, further weakening local bonds. The West became more self-focused and continued to lose sight of local, relationship-driven charity.

Finally, when the War on Poverty was initiated in the 1960s …

President Lyndon B. Johnson expanded welfare programs like Medicaid, Medicare, food stamps, and urbanization initiatives. On the surface, poverty declined, but dependency on government welfare rose — indicating freedom from poverty was not truly present. 

Meanwhile, community responsibility eroded and those in need became increasingly reliant on government aid — which has continued to expand over the last 50 years. Now, with threats of these programs being pulled back, many are in an uproar over the alleged abandonment of those in need. Even some Christians are concerned we’re violating the biblical command to care for the poor. 

Where do we go from here?

Amidst charitable care’s changing landscape, we stand at a crossroads. Will we grab hold of historic principles of effective charity — or continue to cheer on distant, ineffective, and many times harmful welfare programs?

Tocqueville, the 19th-century French political philosopher, would give us this guidance: “Among democratic nations, all citizens are independent and weak; they can achieve almost nothing by themselves. … Therefore, they sink into a state of impotence if they do not learn to help each other voluntarily.” 

That means we must turn our eyes off ourselves, restore virtue, and re-learn the art of voluntarily linking arms for the good of our friends, families, neighbors, and community. 

It’s time for a resurgence of civil society — where churches, schools, and community groups work hand-in-hand to understand the poor’s complex situation and bring their experience, ideas, and interests together to meet the needs of the community. 

Where do we start? Again, Tocqueville instructs us, “The only way opinions and ideas can be renewed, hearts enlarged, and human minds developed is through the reciprocal influence of men upon each other.”  In other words, we start together. 

Let’s embrace our responsibility as civil society to link arms once again in the fight against poverty!

Learn more about True Charity here.

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The Power of Collaboration: Strengthen Your Poverty Alleviation Ministry Together

Bethany Herron staff portraitBETHANY HERRON
Vice President of Education
Read more from Bethany

 

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“We just knew that we weren’t doing it well, but we weren’t really sure what to do. True Charity helped us find some of those answers.”

This feedback from one of our network members is a common chorus across our community. When I first joined the True Charity team, I felt it too. As a ministry spouse with years of experience in church benevolence, I always knew what we did wasn’t working. At the time, I chalked it up to living in a fallen world. “We live in a brokenness,” I often thought, “so there’s nothing more we can do.”

I’m glad I was wrong.

What a small vision I had of God’s redemptive work! And, what a surface-level understanding of the implications of mankind made in God’s image (the Imago Dei). Like many of our network members, I was fueled by compassion. Yet, I didn’t understand that how I practiced charity — and equally important, my hope for those in poverty — truly mattered. 

My charity was meant to be broader than simply sharing the Gospel and feeding the hungry. God created every individual with intrinsic value — and they aren’t hopeless. Quite the opposite — God’s heart for the poor is restorative. May our imaginations be awakened to consider the beauty to be found when relationships with God, others, self, and the rest of Creation are restored — not just for ourselves but for those in poverty. 

 

Where Do You Go When Something Feels Off in Your Charitable Practice?

“Without counsel, plans fail, but with many advisers, they succeed.” (Proverbs 15:22).

So, where should we go when something feels off? We seek counsel — from the Lord and from the Scriptures. But we should also seek it from others who have already figured out what works and what doesn’t.

One of the best places to find this type of community is the True Charity Network. It’s a hub for collaboration — a place to train, connect, and strengthen your poverty alleviation ministry — whether you’re not sure what to do next or have discovered something you must share with others.

Thinking back, I often wonder how our church’s benevolence programs would’ve changed if we had advisers in the field to learn from.

How to Tap Into the Resources Available

If you’ve ever explored one of our resources — whether it was a training video on mental illness or guidance on how to start a specific program — that information comes from our 220+ network members and resource partners who share what works (and what doesn’t).

But did you know this community doesn’t just exist scattered across the nation? Once a year, the True Charity Summit gathers practitioners like you to train, connect, and strengthen one another. 

Here’s What to Expect at the Summit

The True Charity Summit is more than just a conference; it’s a gathering of passionate individuals committed to seeing lives changed through effective, dignified charity. It’s a place where ministry leaders, nonprofit professionals, and advocates come together to advise one another towards poverty alleviation that leads to flourishing.

One past attendee put it this way:

“The Summit puts under one roof like-minded, servant-hearted individuals seeking guidance and direction on behalf of those they pray over in their daily walk. Sharing stories and best practices leads to problem-solving and inspiration by the Spirit. It takes a village to solve issues of this magnitude, and True Charity is a fabulous village resource!”

It’s simple. We are stronger together.

Where Has the Summit Been and Where Will It Be?

For years, Summit attendees gathered in communities close to Joplin, Missouri, near Watered Gardens, the rescue mission where True Charity began. But as the Network has grown, so has the reach of the Summit.

In April 2025, we’re taking it on the road — to Huntsville, Alabama!

With more space, more speakers, and more attendees than ever before, it’s set to be our biggest gathering yet. If you’ve been searching for advisors or wondering if there’s a better way forward, the answer is “yes” — and this is your chance to find that out.

What Does the Summit Content Look Like?

Each year, you’ll hear from dynamic, mainstage speakers who are experienced experts in the poverty alleviation space. 

In 2025, they include: 

  • Dr. Brian Fikkert — Founder of the Chalmers Center, Co-author of When Helping Hurts
  • James Whitford — CEO & Co-founder of True Charity and Watered Gardens Ministries, author of The Crisis of Dependency
  • Megan Rose — President & CEO of Better Together
  • Jules Glanzer — Senior Consultant at The Timothy Group, author of The Sound of Leadership

In addition, you’ll benefit from the networking and nitty-gritty that happens in over thirty breakout sessions.  

In 2025, you can choose from breakouts across five key tracks:

  • Building New Programs — Learn how to launch programs that truly empower people (rather than create dependency).
  • Program Refinement — Assess, measure, and improve your current programs for deeper relational impact.
  • Fundraising & Volunteerism — Develop strategies for attracting, equipping, and retaining donors and volunteers who believe in your mission.
  • Influence — Discover how to expand impact beyond your walls through advocacy, community engagement, and awareness strategies.
  • Infrastructure — Strengthen your mission from the inside out through leadership, sustainability, and avoiding burnout.

If you’ve been searching for a gathering of charity practitioners to learn and grow with – ones passionate about helping others move from temporary aid to true transformation, the annual True Charity Summit is for you! 

To learn more about the True Charity Summit, visit truecharity.us/summit.

 

The Emotional and Mental Health Crisis in Poverty

Jon Barrett

Executive Director of CVCCS
Guest Contributor

 

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As a local non-profit ministry on the front lines, CVCCS (and our colleagues in other organizations) are in a unique position to observe a dramatic shift in the emotional and mental health of the people we serve — so much so that it’s arguably the most pressing need we face in addressing poverty. And candidly, there are no easy fixes, blanket approaches, or government policies that will make things right. 

To be very clear, not everyone in poverty struggles with mental or emotional issues. Indeed, poverty’s root issues are always unique to each situation.

That said, the extreme number of cases we’ve observed have more to do with relief being offered as the remedy when relief is not what’s really needed. Indeed, organizations practicing charity must be very careful not to miscategorize someone’s need and therefore misapply the solution.

Relief is designed to meet an urgent need ONLY. It is temporary and not meant as a long-term fix. Keeping multitudes in perpetual relief has failed to address the root causes of poverty and is why we are facing chronic homelessness issues.

It has also caused an epidemic of dependency. Root causes have been pushed aside in favor of “meeting needs,” bringing us to a breaking point when it comes to offering appropriate aid for emotional and mental health issues.

Therefore, if we ignore root issues any longer it will be to our peril. We must recognize the practice of true charity means moving away from doing something for someone to working with them. As such, we must seek to lead others in going back in order to go forward.

What do I mean? Well, no one is exempt from unhealthy emotional patterns and behaviors learned from our families. (That’s even true of those raised in the healthiest homes). Thus, the issue no one talks about is the grave number of unhealthy, generational cycles where people repeat the messages, patterns, and scripts (the procedure for how to handle things) passed down to them from their families. These are root issues that, if not dealt with in a healthy manner, lead to destructive behaviors.

In Nehemiah 9:22-31, the people of Israel were compelled to examine how they ended up in captivity. It led them on a journey of deep exploration into their family of origin so they could unearth and remedy destructive emotional and behavioral cycles. This brief overview will help you identify what those were:

After God blessed them, verse 26 describes what took place next: 

“Nevertheless, they (Israel’s prior generations) were disobedient and rebelled against You and cast Your Law behind their back and killed Your prophets, who had warned them in order to turn them back to You, and they committed great blasphemies.”

In other words, there was disobedience, rebellion, murder, idolatry, pride, and blasphemy (among other things) in their family of origin. Do you think these things affected generations to follow?

Eventually, the people were brought to a place of honesty about themselves and their past. Continue reading in chapter 9 and we see they were prompted to go back in order to go forward: “… for You have dealt faithfully and we have acted wickedly. Our kings, our princes, our priests, and our fathers have not kept Your Law or paid attention to Your commandments and Your warnings that You gave them.” (9:33-34)

Israel’s keen awareness of negative generational cycles led them to first take responsibility for themselves. It wasn’t about blaming, bashing their families, or playing the victim. Rather, they wanted to learn from their past so they could mature in the present.

Doing the hard, inner work of going back to go forward takes deep contemplation — yet those we help can be confident God’s grace is waiting there. The Israelites came to realize that; in Nehemiah 9:38 we see that confidence fueled their commitment to go back to go forward: “Because of all this we make a firm covenant in writing; on the sealed document are the names of our princes, our Levites, and our priests.”

Likewise, as those in non-profit work, we must gently guide the people we serve in the process of emotional integration. That’s why building relationships is so key to effective charity.

Here are some helpful questions to start with in helping others recognize what is deep under the surface:

  1. How were conflict, anger, and disagreements handled in your family of origin? How do you deal with those things now?
  2. How did your family of origin define “success?”  How do you define it?
  3. What generational patterns or themes were present in your family or origin? How do those impact who you are now?
  4. What traumatic losses did your family experience when you were growing up? How have those losses affected who you are today?
  5. What unhealthy scripts are you still carrying from your family of origin?

Awareness brings freedom. Yet unless we’re willing to dive deep under the surface with those we serve, our approach will continue ignoring root issues and leave them stuck where they’re at. At CVCCS, we believe people are much more than mouths to feed and bodies to clothe. Ensuring we are really helping is more important than simply having a benevolent heart.

 

 

 

FROM THE TRUE CHARITY TEAM: We appreciate the perspective of our knowledgeable guest contributors. However, their opinions are their own, and do not necessarily represent positions of True Charity in all respects.

The True Charity Network exists to help you learn, connect, and influence in the realm of effective charity.  Learn more about the Network here.

Already a member? Get access to all of your benefits through the member portal.

 

Forgotten Faces: A Call for the Church to Engage the Elderly

Bethany Herron staff portraitBETHANY HERRON
Vice President of Education
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A portrait of what should be 

Tears streamed down their faces as they drove away from a home filled with memories of raising their children.  

My in-laws were stepping away from their treasured home to care for my mother-in-law’s aging, widowed mother in a home of her own. It wasn’t an easy decision. However, it was one they willingly made to care for a cherished loved one. 

Their example is to be honored, and it’s one my husband and I plan to emulate one day. 

 

A snapshot of what is 

The numbers speak for themselves:  34% of aging adults in the US report feelings of isolation. Research shows loneliness is directly linked to a decline in mental and physical health; and that the ultimate expression of that loneliness — the death of a spouse — significantly increases the likelihood the surviving spouse will die within 90 days.  Consequently, a growing number of senior adults are forgotten, live in material and spiritual poverty, and die alone. Moreso, some of the afflicted are our brothers and sisters in Christ. 

 

What’s gone wrong? 

There are reasons loneliness among the elderly is on the rise. Our individualistic, self-absorbed culture is certainly one. If someone doesn’t contribute to our plan or if they take something from us, my generation has been taught to ghost them. Broken family relationships are another important factor.  

Even more significant is the lack of realization our worth comes from each of us bearing the Imago Dei (“image of God”).  Contrary to the world’s definition of worth (i.e., “What can you produce?”), God values us because we bear His image, meaning we have the capacity for relationships, rational thought, and to exercise dominion over creation (Gen. 1:26). That means everyone — even those the world discounts as unworthy, second-class, or irrelevant (children, the sick, the disabled, and the aging) are equally valuable to Him — and should be to us.   

 

Maybe it’s time to re-evaluate 

The world argues that as elderly’s capacity fades, they can be pushed aside. Though this isn’t always implicitly stated, it’s seen in the actions of our society. 

Yet as the ability to “do” lessens, God calls the Body of Christ to draw near — which means when capacity wanes, we should care for and empower the “least of these.” (Matt. 25:34-40) 

What a beautiful thing to enable the aged to exhibit God’s power through weakness so they discover the joy of His strength lived through them (2 Cor. 12: 9-10); and to know “this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison.” (2 Cor. 4:17) 

So how do our ministries intentionally engage this lost generation? Here are … 

 

Five simple ways to transform forgotten faces into known members of your community: 

1. Identify a senior adult ministry leader from your nonprofit or church

For a mission to be pursued, someone must take charge. So before you create a plan to care for senior adults, have an individual in place who will oversee that ministry. Most likely, there’s a person in your circle with experience and a heart for senior adults; perhaps a new retiree who has cared for aging parents or nurse who wants to engage with the forgotten. Ask around to discover who that might be. 

2. Listen

Caring well always starts with listening. Ask your newly identified leader to commission a small group of stakeholders to converse with those in nursing homes, shelters, the homebound, and on the street. They should ask about their families, backgrounds, skills, daily lives, and needs. Then prayerfully use what you’ve learned to formulate a plan of engagement.  

3. Engage seniors’ gifts

While their talents may not be as effective as they once were, able-bodied seniors can still sing, swing a hammer, cook, and pray. If your nonprofit provides blankets for the homeless, engage older women to knit or sew them. Does your church have an ongoing benevolence ministry? Ask the elderly in your circle to write cards of encouragement.  There is great beauty in engaging gifts. Here are two more examples: 

  • If they need help with groceries, greeting guests at a food cooperative in exchange for food is a great way for them to contribute and maintain the dignity of providing for themselves. 
  • If they need regular support for housing there are relational, dignifying ways to engage gifts to help! Consider a permanent supportive housing community or work with landlords to subsidize rent or a mortgage in exchange for ongoing engagement of their gifts. 

At its heart, engaging seniors’ gifts is about fostering dignity and purpose. By creating opportunities for them to contribute meaningfully, we meet needs relationally while affirming their value in the community.

4. Be present and supportive

Your presence lets seniors know they are worth your time and effort and affirms their dignity, honor, and comfort. Effective ways to do that include weekly phone calls, conversations at home (or a senior center), and an “adopt a senior” program.  

5. Create a community where needs are identified and met

The beauty of true community is the ability to connect seniors with individuals gifted and willing to help with things like taxes, basic construction needs, meal preparation, cleaning, etc. In other words, we meet true needs because we are close enough to understand what those needs truly are.  

It is sobering to realize many of our nation’s elderly are dying alone, often in dependent poverty.  

That is not how things should be. Through meaningful relationships and intentional care, we should see and honor these often-forgotten faces, cherish their stories, engage their gifts, and point them to Jesus.  

 

What’s Justice Got to Do With It? How Justice Works With Charity to Uplift the Poor

Nathan Mayo staff portraitNathan Mayo
Vice President of Operations & Programs
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Ancient philosophers and early church fathers collectively identified seven key virtues as indispensable to human interaction and flourishing: Prudence, Justice, Fortitude, Temperance, Faith, Hope, and Charity. They emanated from the belief that God, the ultimate moral authority, was their source and that absolute morality was grounded only in Him. In some sense, distinguishing virtues is similar to parsing colors in a rainbow. I.e., while they are a continuous spectrum with naturally blurry boundaries, categorizing seven colors (with subsets of shade, as needed) provides a framework to delineate differences and provide a means of expression. 

Over the centuries — and most notably, in recent times — vigorous debate has ensued about whether justice or charity is the most seminal for poverty alleviation. The fiercest disputes occur when both sides believe they are on the side of the angels. But since zeal doesn’t necessarily correlate with correctness, we need to dig deeper than slogans. To ensure promotion of the right solutions for the right reasons, we need a clear picture of the difference between the two. And further, whether they can be employed harmoniously to propel those in need to a flourishing life.

At True Charity, we value our eponymous virtue. A century ago, charity was a synonym of “love,” meaning “to will the good of the other.” These days, “charity” has the more specific meaning of “voluntary aid rendered to people in need.” This shift is not a problem because both are needed; our conviction is that the modern sense of “charity” is a natural expression of love.

But even as we uphold charity as a necessary expression of love, we know it alone will not lead to a flourishing society. Other virtues are essential. For instance, people who intend to be generous, but lack self-control, will find they have very little left to share with those in need. People who receive generosity, but lack wisdom, may squander their newfound opportunities.

Which brings us to justice. Western philosophers encapsulated its meaning with the Latin phrase suum cuique: “to each his own.” This assumes people have some tangible and intangible assets (like homes and free speech) that are rightly theirs and others should respect their ownership. Precisely what these assets (or “rights”) are can be hotly debated, but logic dictates that they must be grounded in a universal moral source (such as God) to be anything more than personal preference.

In this telling, justice is primarily concerned with preventing and reversing exploitation. Usage of the Hebrew word “mishpat” (“justice”) in Scripture affirms that. Verses addressing justice in the context of vulnerable groups like widows and orphans, describe refraining from oppression or intervening to stop it. For instance:

Isaiah 10:1-2 says, “Woe to those who decree iniquitous decrees, and the writers who keep writing oppression, to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be their spoil, and that they may make the fatherless their prey!”

Jeremiah 22:3 reads, “Thus says the Lord: Do justice and righteousness, and deliver from the hand of the oppressor him who has been robbed. And do no wrong or violence to the resident alien, the fatherless, and the widow, nor shed innocent blood in this place.”

Thus, our conviction is charity and justice should be seen side-by-side and stems from the premise that not all good things are “rights.” Rights can be procured by justice, which often involves the use of force through self-defense or legal protection. Charity goes beyond merely giving people what they are entitled to. In one apt synopsis of how the relationship works at the individual level: “charity leads us to help our neighbor in his need out of our own stores, while justice teaches us to give to another what belongs to him.” In other words, justice is a minimum, achievable standard for interaction with others. Charity has no definite upper bound, since you can always love or assist someone to a greater degree.

Some poverty doubtless stems from injustice, and in many cases, exploitation is the majority cause of regional poverty. This is most apparent in cultural systems like apartheid, kleptocracy, slavery, feudalism, or caste. In other cases, injustice-induced poverty results from negligence rather than malice. For instance, medical malpractice or drunk driving could both harm and lead a victim to poverty. In another instance, a malformed attempt at private charity or a government policy could harm instead of help, leaving victims in its wake. In any event, ending such abuse and providing restitution is the unflinching demand of Lady Justice. 

But even if all humans treat each other fairly, intelligence, cultural inheritance, natural disasters, birth year, location, whether one’s grandparents made good life choices, physical health, and more can play into our ability to prosper. In the race of life, not everyone starts from the same line — and that can’t always be attributed to nefarious oppression. In other situations, a sorry state results from poor choices despite advantages, such as when the prodigal son squandered his ample inheritance and found himself eating pig slop as his just desert (Luke 15:11-16). Further, even when poor outcomes are due to exploitation (such as child abuse) just restitution of a lost childhood isn’t something that can be reclaimed from the abuser. In other words, traditional justice, with its focus on ending oppression, is inadequate to lift all people from poverty and suffering.

Some propose the solution is “social justice.” That is, expanding justice to include equal outcomes — or at least an equal starting line —enforced by law through wealth and income redistribution. However, such proposals inevitably concentrate dangerous amounts of power in the hands of a few who arbitrate and “handicap” “runners” based on where they start the race. The materialist assumptions of this framework tend to ignore that relationships also matter to one’s life outcomes and satisfaction. Indeed, there are very few proposals to redistribute parents and siblings (though Karl Marx promoted eliminating family altogether).

We also observe that when fully implemented, the primary effect of that system is that no one runs their best race. It therefore drastically shrinks the economic and social pie and anywhere it is tried, breeds bitter contention rather than utopia.

A better solution is effective charity fueled by compassion. It involves recognizing that unlike a race, life is not a zero-sum game. Those further ahead, running their best race, have a loving responsibility to compassionately share with those who started further back. This time-tested, proven approach will not equalize all outcomes but will maximize them, allowing every person to flourish meaningfully.

That blueprint will still give rise to wide-ranging discussion on the appropriate application of justice and charity in a given case. Yet distinguishing the two firmly establishes the need for both as partner virtues en route to a world where the will of Him in Heaven is better done on earth. In that world, we will find a recommitment to justice and a revival of compassionate charity.

The True Charity Network exists to help you learn, connect, and influence in the realm of effective charity.  Learn more about the Network here.

Already a member? Get access to all of your benefits through the member portal.

 

How to Locally Support Refugees

 

ALYSSA GLASGOW
Graphic Design Manager
Read more from Alyssa

 

 

Preface: Although True Charity supports legal immigration including refugees seeking asylum through the U.S. Refugee Admissions Program and a State Department Resettlement Support Center, we do not support illegal entry into the U.S.

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Imagine leaving the only home you’ve ever known to live in a country you’ve never visited. You’re surrounded by people and a culture you know nothing about. You don’t speak the language. You have no household necessities, let alone a house. You have a family to support with some in need of medical care, but no job. Even if you had a way to make money, you have no idea how to pay bills, open a checking account, or turn on the electricity and gas.

Those are just a few of the challenges facing refugees when they enter the U.S.; not to mention guilt and concern over loved ones left behind in dangerous, unstable situations.They are desperate and hungry for a new normal — and open to hearing about Jesus, which means the fields are ripe for harvest. Every one of them presents the church with a powerful opportunity to reach Judea, Samaria and the ends of the earth — without ever leaving our Jerusalem.

But an important question is, “Once their immediate physical needs are met, are we willing to continue the relationship so they can encounter Him? If so, we’ll have the unique privilege of walking alongside them as they rebuild their life and hopefully, flourish in Christ. But how do we help in a way that accomplishes that? 

I sat down with a missionary friend who works full-time with refugees in the States; and with Holly Tseng, the Regional Director of Volunteer Engagement at World Relief Chicagoland. They suggest four key things any of us can do to meet the great need and make an eternal impact: 

Educate yourself so you can begin with the right mindset

Rather than view immigration as a political problem, it helps to think of it from a human perspective. Even in the church, many view it as a negative burden rather than an opportunity to change lives forever. If you’ve encountered this sentiment among your congregation — or even share it yourself — consider looking carefully at the topic through a biblical lens. Books such as Welcoming the Stranger and Seeking Refuge, written by experts from World Relief (a faith-based resettlement agency), will walk you through common misconceptions and offer practical ways churches and individuals can minister to their immigrant and refugee neighbors. World Relief also offers a guided study called Welcoming the Stranger, formatted for individual or small group settings. Likewise, you can access their expansive E-Course library with topics ranging from “Intro to Resettlement” to Culture Guides that provide wisdom on interacting with specific people groups.

Connect with a faith-based resettlement agency in your region

An ongoing relationship with refugees will likely start by partnering with one of 10 federally-sanctioned resettlement agencies. Within the first three months of their arrival, refugees are required to settle within 100 miles of one of those agencies. They serve as the main point of contact for needed resources, such as assistance with housing, filling out paperwork, and finding basic necessities for building a new life in the U.S.

Most agencies enlist volunteers for at least 90 days to help with those things, as well as  how to pay bills, navigate public transportation, or enroll children in school. Other ways to be involved include:

  • Donating household items to the agency (such as furniture, dishes and towels) or purchasing items from their Amazon wishlists
  • Creating welcome baskets with comfort items or basic necessities 
  • Setting up a house before arrival with donated furniture or household items
  • Greeting a family at the airport
  • Providing transportation to appointments
  • Being a language partner to help them learn English
  • Teaching developmental classes such as budgeting or ESL (English as a Second Language)
  • Assisting with their citizenship application
  • Finding local businesses willing to hire and work with refugees
  • Youth or English tutoring through World Relief’s virtual volunteer program  

It’s important to note that each resettlement agency has different worldviews and will vary in their requirements and stipulations for volunteers. Be sure to research the agencies in your area before choosing one to partner with, and ensure they align with your organization’s mission.

Partner with someone who has more experience than you

Charity work that crosses cultures brings a unique set of challenges. One of them is that some refugees have no idea what a “volunteer” is. That means your first interactions will set the precedent for their expectations of you. Getting off on the wrong foot can lead to unhealthy dependence and toxic relationships. That’s why partnering with a church that has a well-established refugee ministry — or a local missionary familiar with a specific people group — will help you navigate cultural discrepancies to best edify the people you are serving.

Looking for a great partner with that kind of experience? World Relief’s Churches of Welcome program offers training courses, webinars, 24/7 discussion groups, and access to a network of other churches with years of experience.

Avoid “swoop and fix.” Instead, set empowering expectations

It’s easy to focus on the trauma refugees have faced, pity them as poor and destitute and therefore in need of immediate help only we can give. Yet, setting that precedent can quickly lead to an unbalanced relationship and burnout.

Instead, it’s wiser to acknowledge their capacity to overcome unimaginable suffering and help them realize that in Christ, they are far stronger than they know. Holly Tseng from World Relief trains volunteers to think of these individuals as they would any other neighbor in their community. For instance, if your next door neighbor forgot to pay his water bill, would you immediately step in and pay it? Chances are you wouldn’t. Instead, a more helpful solution would be to teach your neighbor how to read mail carefully and create a plan for paying monthly bills.

Granted, it’s more straightforward — and sometimes easier — to swoop in and fix the problem. Plus, it makes us feel better about ourselves. But it’s in everyone’s best interest to empower refugees to maneuver through life in the States with an appropriate balance of independence and healthy interdependence. In doing so, you can help them learn to trust God for their needs and build social capital in a loving Christ-centered community. And in the long run, you will be more likely to attain a true friendship, free from giver and receiver restraints.

Further reading:

Most of What You Believe About Poverty (Might) Be Wrong: A Summary of the Alternative

 

For more information on effective charity and how your organization can implement programs that deliver long-term results to those being served, visit truecharity.us/join.

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

 

How Do I Truly Help Panhandlers?

James Whitford
Founder & CEO
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Just about all of us have encountered a panhandler with a sign that reads, “Anything helps.”

But is that true? Does anything really help?

Years ago, Kenny came off the streets to our shelter and while searching through his backpack, we came across a 12” x 12” piece of cardboard containing four messages he used while standing on the center median at stoplights.

One read, “Hungry, blesst are you,” which he used if someone seemed willing to give him cash with no questions asked. Another said, “Food stamps, ½ price.” That was for motorists he thought were looking to make a deal.

If you looked compassionate and sappy-hearted, he flashed, “Cold, wet, and cast out for nearly a month.” Finally, serious “just give me the facts” types saw, “Traveling, lost ID, need work, God bless.”

Obviously, Kenny’s intelligent but dishonest tactics means it’s worth thinking more carefully about how we “help” panhandlers.

That need is even more acute when one considers at least two studies indicate around ninety percent of panhandlers are addicted. Since those studies relied on self-reporting, that number is probably higher. If you’re like us, knowing there’s more than a ninety percent chance the cash we hand someone will feed an addiction means it’s time to rethink the way we’re giving.

Along those lines, in Renewing American Compassion, Marvin Olasky says Jesus’ words that whatever we do for the least of these brothers of His, we do for Him (Matthew 25:40) should challenge us to ask: Is giving money to panhandlers they use for drugs akin to sticking heroin in Jesus’ veins?

That’s sobering. And it leads to the obvious conclusion just anything doesn’t help.

The question is, “What does?” How can we assist someone from life on the streets to a life of self-sufficiency? Here are three takeaways to consider:

First, remember incentives.

Paying someone for standing on a corner only incentivizes standing on a corner, so don’t hand out money. Instead, create a card with a list of ministries or services committed to the appropriate kind of help and hand that It may not be what the panhandler wants at the moment— but if you give it with sincere encouragement, at some point they may pull it out and realize it’s just what they need.

Second, take them up on the offer.

A common panhandling sign reads, “Will work for food.” Put that to the test. Consider how to employ that person in something simple to see if they really mean it. It could be as simple as helping you wash your car or picking up trash in the area. You could also invite them to a nearby fast food restaurant so you can get to know them and discern what their true needs are.

Third, get your community on board.

If you’re bothered by panhandlers’ suffering, consider how to motivate your community to do something about it. We can provide you with scripts for public service announcements and billboard designs your city can use to truly help those stuck on street corners.

We’re happy to report that Kenny finally escaped the streets. Giving up a life of panhandling was certainly part of that. If you and I will think about incentives, offer work to those who need it, and get our communities on board to do the same, today can be another day we go out there, fight poverty … and win.

 

Spreading the True Charity Message in Four Easy Steps

Amanda Fisher
Community Engagement Director
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Recently, one of our youngest daughter’s friend lost her first tooth before our daughter did. As you can imagine, our daughter felt she was missing out on something big. So when the day finally came and her first tooth was out – she couldn’t contain her excitement. She shared the news with everyone: family, friends, teachers, classmates, and even strangers at Walmart! If you were anywhere in her vicinity, you were going to hear about it AND see the gaping hole in her mouth – whether you wanted to or not. My husband and I thought that after a few days, her excitement would wear off. Much to our surprise, it hasn’t diminished one bit.

For me, encountering True Charity was a similar experience.

During my years of “helping” people struggling in poverty, I could see that my efforts, no matter how well- intentioned,  were short-term fixes rather than lifelong solutions. I was missing out on something big. So when I finally discovered True Charity, I couldn’t contain my excitement. I shared it with everyone—(OK, maybe not strangers at Walmart, but everyone else). If I was anywhere in your vicinity, you were going to hear about True Charity, with one caveat: I was not going to show you my teeth, no matter how many times you asked. And you know what? My excitement hasn’t diminished one bit.

If you’re excited about True Charity too, but doubtful about how well you can share what you’ve learned (or where to start), I encourage you: Don’t underestimate your influence! You can make a huge impact on the lives of more people than you think. 

As the Director of Community Engagement, I encourage you to become better equipped to connect with others and start a community-wide movement by becoming a True Charity Ambassador. 

In the meantime, here are four steps anyone can take to spread the word:

1.  Set aside time for continued self-education

 

 The better you understand effective charity, the more successful you will be in communicating its benefits to others. Read Toxic Charity, When Helping Hurts, and The Tragedy of American Compassion. If time is an issue, listen to them on Audible.

  • If you’ve already read them and are interested in more content, check out these short book reviews.
  • Commit one hour a week to interacting with content on the True Charity Network Members’ Portal. (Put it on your calendar so you don’t forget). There, you’ll find a wealth of information at your fingertips. 

Here are a few places to start:

  • Watch or listen to past webinars pertinent to your context.
  • Watch or review True Charity Take-Away videos. You might find a topic that would be perfect to share with a friend or fellow leader. 
  • Complete the interactive, self-paced courses at True Charity University.
  • Check out our Model Action Plans (MAPs). One True Charity Ambassador recently said, “I’m so glad I knew about the MAPs! Even though our organization doesn’t need a Child Care Co-Op, the problem of childcare affordability was a focus at our recent community meeting. I was able to tell the group about the Model Action Plan and point them to True Charity.” You never know when this information might be helpful to you or someone else.

2.  Talk about True Charity in your sphere of influence 

 

  • Small groups, Sunday School classes, Bible Studies, and friend groups often discuss poverty. A friend may say, “I always just give $5 to people on the street and let Jesus do the rest.” Kindly tell them you’ve learned about a better way to respond. If they ask questions you don’t have answers to, point them to True Charity resources or books that have influenced you.
  • Share True Charity’s social media posts. Since the average American spends over two hours a day on social media, using that platform to share positive stories of organizational change and lives transformed is a powerful, effective way to get the word out.
  • Ask friends to connect you with others looking for a better way to do charity. For example, if you hear, “My pastor wants to change our church food pantry because we’re serving the same people over and over,” respond with, “I’d love to let him know about True Charity. Will you introduce us?”
  • Place the True Charity Network Member logo on your website and social media, and link it to the True Charity website.

3.  Lead a small group study or book club

 

  • When Helping Hurts; The Small Group Experience is a six-session course that includes free online videos, discussion questions, application exercises, and materials for further learning. If you don’t lead a group, suggest it to your small group leader.
  • If you’re part of a book club, suggest your next book be poverty-related. If you choose Toxic Charity, we created this guide  to spark discussion. 

4.  Practice what you preach

 

As the saying goes, actions speak louder than words. Here are some ideas to help:

  •  Extend yourself to the poor by serving with a local ministry that mentors those in poverty (Isaiah 58:10-11).  As James Whitford, True Charity’s founder and CEO says, “Fighting poverty is a ‘one-person-at-a-time’ task.”
  • If your small group does service projects, suggest partnering with nonprofits who emphasize building relationships with people struggling in poverty. If you serve at an organization focused on relief efforts, suggest alternating between it and a mentoring organization that focuses on developmental work.
  • Give to organizations that practice discernment and address the root causes of poverty. The TC Giving Guide is an easy-to-use, one-page resource that will help you evaluate what organizations to support. Then, encourage your friends by telling stories about how the organization is helping people. 

Wherever you are on the Path to Effective Charity, i.e., you’re …  

  • Just getting started and eagerly anticipate what’s ahead. 
  • A seasoned veteran who knows the bumps and curves, is thankful the path is straightening out, and is ready to tackle the next hurdle.
  • Or you’re so new to the whole concept of effective charity you’re not sure there is a path …

 

I hope you are as excited about moving forward and telling others about what you’ve learned as a five-year-old missing her first tooth. After all, if we don’t, those who desperately need hope and help will miss out on something big. 

 

Are you interested in becoming better equipped to spread the message of effective charity in your community and connect with other churches and nonprofits to the True Charity Network? Explore becoming a True Charity Ambassador.

Ten Ways You Can Support Single Moms This Christmas

SONYA STEARNS
Network Manager
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The initial content for this article was originally published by Save the Storks. Some edits and additional text have been added so nonprofit organizations and churches can facilitate the ideas mentioned.

Christmas is a time of joy, giving, and togetherness. But it can also be challenging and stressful for single moms. Balancing work, parenting, and holiday preparations can be overwhelming.

This Christmas, your church or nonprofit can spread extra cheer by equipping your staff, volunteers, and backers to support single moms in your area. Use the suggestions below to plan innovative ways to serve these women better. You’ll notice that some ideas are meant to strengthen engagement where current relationships already exist, while others are designed to build new, ongoing ones. Let’s dive in!

1. Bring her a meal.

For a single mom (or–let’s be honest–for any mom), eating a meal she didn’t have to cook or pay for might be the best gift ever.

Individuals: This gesture can mean more than you know, whether you bring your friend a pizza on a Friday night or a home-cooked meal to simplify her weeknights.

Organizations: Facilitate the connections between single moms and those willing to prepare or purchase a meal and deliver it. Some volunteers might be willing to provide a meal once a week during the holidays to the same family, opening the door for new friendships and deeper opportunities for engagement.

2. Offer to babysit.

If you are a parent, you know getting a few hours alone, even to run errands or take a bath, is not a small thing.

Individuals: Text a mom you know and offer to watch her kids so she can have time to go gift shopping, get her nails done, or do whatever she wants. If your kids are the same age as hers, offer to pick them up from school and do a playdate so she can have the afternoon to relax.

Organizations: Your church (or a small group from your church) or nonprofit could hold a “Single Moms Day Out” or a “Single Moms Night Out” once a week during the holiday season. This would allow single moms to meet others like themselves and give them opportunities to run errands or just relax. 

Sometimes, transportation to shopping areas can be a barrier for these moms. Consider how you can provide it as an added blessing to your event.

3. Take her to coffee.

After a challenging day at work or dealing with the demands of parenting, a single mom often has no one to sit and listen to how her day went.

Individuals: Take your single mom friend out for coffee (or dessert) this Christmas and offer a listening ear to affirm and encourage her. Make this a regular event, even after the holiday.

Organizations: Nothing beats one-on-one conversation. If your organization has a building where children can be supervised, individual staff and volunteers could take time to talk with the moms over light refreshments. If you can, intentionally pair volunteers with moms who have similar interests, employment, and/or mutual hobbies.

True Charity has created a fun resource called Life Deck to help facilitate these opportunities. To start an ongoing mentoring program, True Charity Network Members can use the Mentoring MAP, accessed through the member portal.

4. Fill her stocking.

Many moms spend their time and money during the holidays making sure their kids have the best memories, but when Christmas morning comes, their stockings hang over the fireplace flat as a pancake.

Individuals: Picture the joy on your friend’s face when she finds you’ve taken the time to stuff a stocking to the brim for her on Christmas Day!

Organizations: Find what your single moms like, ask individuals or families to adopt one or two, and fill a stocking for them. They can be given before Christmas Day, or if volunteers are willing, they can be delivered on Christmas morning.

5. Help her put up decorations.

Decorating gets everyone in the holiday spirit, but some moms put all their energy into loving their babies and working to put food on the table. Coming over to help her means an extra set of eyes on the kids and not having to put the star on the tree by herself.

Individuals: Never underestimate the power of one friend’s kindness in giving a single mom and her children memories that last a lifetime!

Organizations: Many in your church or nonprofit would jump at the chance to purchase decorations and/or put them up for single moms and their families. But don’t make this a “We’re just here to hang decorations” event. Use the visit as a springboard to build single moms’ social networks. As mentioned before, intentionally pair volunteers and moms with similar interests if possible. 

6. Get her gifts just for her.

Single moms always Christmas shop for others. Chances are single moms are looking for gifts for their kids and won’t buy anything for themselves.

Individuals: If you are close to a single mom, you probably know one gift she’s been eyeing but would never purchase for herself. Imagine how loved she would feel when there’s a gift under her tree she didn’t wrap!

Organizations: You probably have people willing to make Christmas day deliveries for these special moms. As mentioned, research your single moms’ interests and likes, then pair them with volunteers or church members who would enjoy building a mutually beneficial relationship with them after Christmas Day.

7. Invite her to your holiday dinner party.

For some single moms, the holiday season can be the most challenging time to be alone. It can be hard to see other families celebrating, and often unintentionally, the single mom will be left off the invite list with couples. It can be even more difficult if a single mom doesn’t have family in town.

Individuals: Invite her and her family to your home for Christmas dinner so she can spend her holiday surrounded by people who love and care for her.

Organizations: “Organizational meals” can seem cold and non-relational, but you could hold a holiday dinner just for single moms with the intention of pairing them with couples and families. These connections could create opportunities for the families to host the single mom and her children at a more intimate holiday meal later in their homes. Those couples and families should desire continued communication and ongoing relationships with those moms after the holidays.

8. Get her some necessities, too.

One of the most basic ways to support single moms might be the most impactful.

Individuals: Next time you’re grocery shopping, double up on wipes, diapers, and everything your friend needs. Throw in some extra snacks, drinks, and easy lunches you know she and her kids will love!

Organizations: Combine donated necessities with items mentioned in #4 and #6 and distribute them with the help of volunteers. 

9. Ask her what she needs.

“What do you need?” It’s a simple question that can lift a heavy weight off a mama’s shoulders by making her consider her needs. 

Individuals: Ask your friend this question and wait until she tells you exactly what she needs. If she needs a big hug for Christmas, give her exactly that.

Organizations: Person-to-person relationships fuel hope. Passionately pursue whatever ways your church or nonprofit can facilitate one-on-one encouragement with single moms. 

10. Let her know about the resources available at your local clinic.

Individuals: If you have a single mom friend who needs help, tell her about the Save the Storks online database.

Organizations: Community collaboration is vital when helping those in need. Work with organizations in your community that are relationship-driven and offer a hand-up (instead of a hand-out). You can also use the True Charity Member Map to learn more about members nationwide who are committed to helping these women.

Single moms often lack the healthy friendships and encouraging community we all need. The suggestions mentioned in this article offer ample opportunities for personal connections with the potential for ongoing fellowship and building social networks.

 

You can play an important role by initiating contact between compassionate individuals from your organization and moms who need them. In doing so, you’ll help empower moms right where they are! 

 

 

For more information on effective charity and how your organization can implement programs that deliver long-term results to those being served, visit truecharity.us/join.

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