Wednesday, December 02, 2009
Tuesday, November 10, 2009
"Don't imagine," the missionary will be told, "that you are going to take God into the [country, city, people-group]. He is there already. He has been at work there long before you came on the scene and he will be there after you have gone. Your job is to learn what he is doing in the world which is already his, not to introduce him to a world from which he is absent" (Open Secret, 1995:67).
Tuesday, October 20, 2009
I know this sounds overly dramatic, but if you want more details of why I say this, look here.
I was riding to the library today and started through an intersection on Figueroa St. in Downtown LA and felt my crank bend (crack really). I bought this crankset four months ago, so they should be warrantied, but it is really annoying to have this happen again. It takes my bike out of commission for at least a week until the new crankset comes in.
Saturday, September 26, 2009
As crazy as that sounds, it is all true. I left Wednesday from LA to go to London to participate in my practicum with Fuller Theological Seminary for the next two months. As I entered immigration in London, it went downhill quickly from there. I will try to fully capture what took place over the next 40 hours until I returned to LA.
I was told the UK was getting extremely difficult to enter, even for people who are coming for vacation, so I stated that I was coming as a student taking a semester off and was vacationing. I had proof of money in my bank account as well as additional money from my financial aid from Fuller. I provided these documents to the immigration officer. He asked if I had a place to stay and a contact number. I provided the address and name of the man I was staying with who went to the church one of the families attended. I also provided the number and name of the team leader with the organization I was going to join. In the documents I had this information on, there was also information on how difficult the border was becoming to cross for those not from the European Union. It was not to mislead the immigration people or to provide false information, but in reality to clarity the situation to prevent problems. Well... in actuality having these instructions with me really caused the immigration people to freak out.
After glancing over these instructions, the officer told me to take a seat and wait for him as he talks with his supervisor. After waiting about 15 minutes, another immigration person came to me and told me he was going to take me to get my checked luggage. We went to get it and he searched through all of my bag as well as my carry-on luggage. He then took me back to the previous waiting area. I was there until another officer came and told me he needed to take me to another area to wait until this was all sorted out. He then took me to a locked area where anyone suspected of illegally immigrating was held. In this room, there were some chairs, coffee, a tv, and some food we could eat. My belongings were taken from me and I was allowed to have a coat and my Bible. I was taken to another room to be photographed and fingerprinted. After this I was told that another immigration officer was looking over my papers and would come interview me later.
After about three hours, the aforementioned officer came to "interview" me, which was much more like an interrogation. She started off the interview with stating that she was going to ask me a series of questions and if I lied, she would know it and I would be deported. Se then asked me all sorts of questions about what I was coming for, who I was meeting in London, how I know them, how I was paying for it, how was this part of my school, etc, etc, etc... for over two hours. I gave her the information of the people living in London I was going to meet, including the team leader, Darren. I told her to call Darren, because he would back up my information I gave her. She finally left after stating that she was going to call Darren and talk with her supervisor about my case.
I waited another hour or more until she returned. I had previously told her that I had a few documents on my computer verifying that my school knew what I was doing as well as a contract between Darren any myself on my responsibilities while in London. She returned to ask me to show her this. I was taken to get my computer from the area they were holding my luggage. I showed her the documents I had described. She stated that she had spoken to Darren who had stated that he did not really know me (we haven't met, but have spoken and e-mailed each other multiple times), he had not signed a contract, I had not applied to work with the organization, I was only a tourist, and he had no knowledge of my coming to work with the organization. I was floored by this assuming that what she had said was the truth. Only later after I returned to LA did I hear the truth. Darren had spoken with her for about a half hour where he repeatedly backed up what I had said, but she kept asking Darren question after question trying to get him to state something to implicate me. He had not stated the things she told me, but for some reason chose to lie to me. I'm baffled by this and have no answer why this woman was so coercive and, dare I say, evil toward me.
I stated that I was not sure why Darren would say these things, thinking that there must be some reason that Darren was "throwing me under the bus." I begged her to please speak with her supervisor and state that I was here with completely pure intentions and really just wanted to help the people. She left and I waited another two hours or so. In my time waiting, I was able to talk with the other guys being detained there. Most of them were trying to sneak into the UK to work. There was one guy that was from Iran and had flown in from Turkey with a stolen passport that he had ditched on the plane. I perceived that he was trying to seek asylum from something he was fleeing in Iran. It was really kind of interesting to hear their stories, but really really ridiculous that I was treated in the same way as they were.
Finally at about 7 pm, the immigration officer came once again to speak with me. She stated that they were denying me entrance into the UK for not having proper documentation from Fuller, having the e-mail from Darren that was suspicious, and for Darren and my stories not coinciding. She stated that I had a return flight on the same airline the following afternoon and would be moved to another facility for the night. At that point I kind of flipped my lid a little and started yelling at her. I know that was not really cool, but felt necessary at the time.
At about 11 pm I was taken with my belongings outside the airport in an armored, gated-off vehicle for transporting "prisoners." I was not handcuffed, but was treated in a manner similarly to a criminal. We drove about 15 minutes away and arrived at the "jail." I was taken into a small room and was searched (in all I was searched over 10 times in the next 12 hours...weird). My belongings were categorized and put in a holding area. I begged them to allow me to have my Bible in the cell with me and after a careful search for a shiv or something like that, they allowed me to have it. I was then taken to another area where I could get something to drink and spoke with a medical person. He interviewed me on my physical and mental condition and then told me it was ridiculous how I was being treated for doing nothing wrong.
I was finally taken to an actual locked jail cell where there was a bunk-bed with, thankfully, no one waiting for me, a toilet and shower. I was led to this room where they left me and locked the door. I was able to fitfully sleep through the night. Each hour the guards would noisily open the door and check to see if I was still alive or something. In the morning one guard brought in some food including an apple, orange juice, milk and cereal. In the late morning, they let us out of our cells to make a phone call and get some fresh air in the "jail yard," which was in the middle of the building and consisted of a paved area about 25 feet by 25 feet. There were another 15-20 men in the yard. We mostly just stood there and talked or some smoke. We were out there for about a half hour and then were told to return to our room.
Around noon, I was told I was to be taken back to Heathrow. After a really long process and multiple more searchings, I was finally loaded up into the prisoner van with two other men. We were taken out of the jail with multiple security checks (seriously, it was so surreal that this happened. We would go though one gate to come to another where a security person would check if it was really us and then out that gate. This happened three times!). We made it to another detention area in the airport where we waited until it came time for our flights.
About an hour and half before my flight was to leave, I was transported with two security people to the correct terminal. I was then walked by these security people to the metal detectors to the front of the line. Everyone waiting was looking at me and no doubt thinking that I was some sort of a criminal. After getting cleared through airport security, they walked me to the correct gate and took me up to the desk. There I received my boarding pass and my checked bag was left for them. I was then walked up the ramp and onto the plane where the security left me, but handed my passport to the flight attendants. I had a fairly uneventful flight back to LA where I told my story to multiple people. We landed and I was handed my passport as I left the plane.
Looking back, I don't think the intention of the immigration officer who interviewed me was to ever let me into the country. With her actions toward both myself and Darren, it shows that she is extremely coercive and lies through her teeth. She challenged both my beliefs and Darren's beliefs by stating that we had both lied repeatedly and "someone who was truly a Christian wouldn't do that" in her words. It is obvious that the Enemy works through people to fight against the Lord's advance on those places the Enemy has as a stronghold. Now I am left to wonder what it next for me. I was planning on being in London for two months. If you are a praying person, please pray that I would feel direction on what to do. Also pray for my attitude. I feel very taken advantage of, coerced, deceived, and overall treated like a criminal. I have never been called a liar so many times and was most definitely verbally assaulted by the immigration officer in her interrogation.
I guess this will be funny someday and will be a good story to tell, but it's not there yet. The UK was one of the places on the top of my list to visit, but who knows if I'm "backlisted" and won't plan on going there anytime soon. So so so so so so so ridiculous!
Saturday, September 19, 2009
Tuesday, September 08, 2009
This book might seem like a vastly different theme from the rest of the books I have read and reflected upon this summer for my independent study. I recognize this, but also want to note the importance of integration in our lives as followers of Jesus. I believe that our lives should always be about integration - between spiritual and social actions. I have read and written vastly about ethnography, social justice and incarnational living, which are social actions, but there are deep spiritual implications in doing these also. This book is about integration between these lives also.
The author, Ed Silvoso, uses Luke 10:5,8,9 as a description of this concept of prayer evangelism. He notices to four points that Jesus used in his sending off of the disciples to the town to proclaim His message. Silvoso's four points are: (1) Speak peace upon them, (2) Fellowship with them, (3) Take care of their needs, and (4) Proclaim the good news (37). He expands on these on pages 47-48, stating,
1. Blessing opens the door to unbiased fellowship.
2. Fellowship establishes a level of trust, allowing our neighbors to share with us their felt needs.
3. Prayer addresses their felt needs.
4. When we intercede for our neighbors, the kingdom of God comes near them in a tangible way: "Say to them, 'The kingdom of God has come near to you'" (Luke 10:9)
Silvoso is quick to point out that the method Christians often use is a reversal of the order of this method. Most often, the proclamation is the first thing done. He shared a story of going door-to-door as part of a church ministry. He stated that in the (maybe) five minutes they would have at the door, the first four minutes were used to describe how Christians are different from Jehovah's Witnesses. He states that there is a different way that Jesus provided. As I was reading this today, I was struck with praying peace over people in the coffee shop I was in. I prayed over the lesbian couple, the girl swearing at her computer, the barista's, and a few other people coming and going from the shop. God could have used my simple prayers to show Himself to them. Sometimes it just takes a simple prayer like this or a statement of peace to remind people of the loving God they really want to know and belong to.
Silvoso offers 17 paradigm shifts that he recognizes the body of Christ followers need to recognize and promote in our lives and in our churches. The first one stood out to me in this period of my life. The first paradigm shift was "One Church in the City." Simply, this refers to the need for unity and healing in the broken system of Christian churches in the city. Too many churches are in competition with each other and are choosing to focus on the differences with each other instead of the common purpose of serving a loving God in reaching the lost of our cities. This personally stuck with me because of my position as being in seminary at Fuller Theological Seminary and working at a church in LA that has connections to The Masters College/Seminary. In some places in the Christian spectrum, these academic institutions are polar opposites. The have differing views on women in leadership, spiritual gifts, works of the Holy Spirit, and many other things. I would not say these things are insignificant, but they are not on the same level as Jesus and His Father's purpose. I call for us to be willing and purposeful in bridging the gaps between differing views in the church. We must be willing to recognize our differences and set them aside for the greater good of God's kingdom being spread.
Silvoso offers concluding paragraphs to two of his chapters regarding paradigm shifts. I have added them in the following section as important dreams that we, as followers of Jesus, must have. Silvoso describes how these things have been realities is some cities across the world. His prayer, mine as well, is that this would happen in cities I am in and involved in ministry in. I also hope and pray that this would happen in cities you all live in.
Picture one Church in the city, united and fully persuaded that the city can and must be reached for Christ now, mobilizing its members to conduct prayer evangelism without divisions because of identificational repentance. Imagine church services taking place all over town and public prayer being offered everywhere for everybody because pastors no longer restrict themselves to caring for the fold but are leading their parishioners to focus on the flock at large, the city. As a result, the spiritual climate over the city is being transformed into one of godliness (171).
--And--
Everybody in the Church intercedes for the lost, battling against the devil who had blinded them. They do so without fear of death because they have despised their lives unto death. Led by evangelists who equip them to witness wherever they are, by pastors who shepherd the entire city and make no distinction between saints and sinners as far as commitment and care, and by teachers who expound on the Word of the Lord for the purpose of building up the Body of Christ, the Church constitutes a living parable of a community that loves God and its neighbors with utmost intensity, and the Lord adds daily to those who are being saved! (196).
I hope this finds you well. God bless.
Wednesday, September 02, 2009
This book as per the title is a study on the specifics of doing ethnographic research written by David Fetterman. In my reflection yesterday, I detailed ethnography as being an anthropological study of specific people groups. In this book, specific steps are detailed by the author on what ethnography is used for, particular methods for gathering research, tools and ethical obligations while doing ethnographic research. This book was somewhat technical, so my reflection will be rather short and detail just some of the new ideas that the author presented.
One particularly popular method of gathering research is participant observation. As is clear in the name, this approach combines involvement in individuals' lives while having some distance to gather research and collect data as an observer. Fetterman writes,
Participant observation is immersion in a culture. Ideally, the ethnographer lives and works in the community for 6 months to 1 year or more learning the language and seeing patterns of behavior over time. Long-term residence helps the researcher internalize the basic beliefs, fears, hopes, and expectations of the people under study. The simple, ritualistic behaviors of going to the market or to the well for water teach how people use their time and space and how they determine what is precious, sacred, and profane (35).
One of the important things that participant observation adds to ethnographic research is the early research that comes with insider observation. This approach lays the ground work for more formal research including interviews, questionnaires, etc. It also helps the ethnographer begin to piece together an understanding of the culture and the worldviews of the people, which is incredibly important in being able to build relationships with those of the other community.
Additionally, the use of participant observation is very useful as a first step in entering a new culture. It is very useful in finding "key informants" or "people of peace" as some people call them. These are individuals who "can provide detailed historical data, knowledge about contemporary interpersonal relationships (including conflicts), and a wealth of information about the nuances of everyday life" (48). This was a very important concept in my Community Organizing class from the Spring Quarter. We were looking for these key informants/actors as we were getting to know the needs of the community and the dreams of the residents. As a follower of Jesus, looking for people of peace is very similar. As we see in the Bible, especially in the Gospels and Acts, the disciples/apostles went out looking for people of peace who were open to the Gospel of Jesus and desired for building community.
Finally, the last concept I want to write about is one of the described types of ethnographers called advocate ethnographers. These ethnographers "allow participants to define their reality, consider their view about the ideal solution to their problems, and then take an active role in making social change happen" (135). Where ethnography can be criticized for being non-committal, this bridges the gap between research and participation. After the ethnographer gathers their research legitimately and ethically, the findings can be presented to influence a decision by the people. Wonderful! I like it!
As always, feel free to add any comments, concerns, questions. Thanks.
Tuesday, September 01, 2009
This study also brings up the use of ethnographic research in cultural anthropology. Ethnography is referring to the anthropological study of specific people groups - namely along ethnic lines. One author describes ethnography practically by stating, "Ethnography involves long-term, close-up, personal observation and listening to people in the context of their everyday lives" (280). It is important to note that ethnography is often done with a very specific context in mind, as was the case with the studies included in the book. "Ethnography cannot achieve a balanced representation of all perspectives.... [it] creates a specific point of view" (153-4). Another author notes how ethnography helps in his research. He writes,
Since much of people's own experience of daily life, social activities, local institutions and so forth is shared by many if not most of their family members, coworkers, or neighbors, there really aren't a lot of people with whom they talk who don't already understand the ins and outs of their lives. So, I often find that interviewees are almost eager to tell me about their lives, since everyone else they know either already knows the stories or doesn't care about them. Part of this, of course, is the time-tested advantage of being an ethnographer in a culture other than one's own. In Japan at least, as a foreigner, I can ask about the simplest things, things that even a six-year-old child ought to know. Very rarely does anyone think it odd that I ask (157).
The section on migrants was one of particular focus for me, due to my current work in an immigrant neighborhood as well as my continuing interest to work in immigrant communities after I have completed my last year in seminary. In one study, the author mentions the contrast in worldviews between rural and urban peoples (202). Often rural individuals and communities have a very homogeneous worldview that has remained the same or with very little change for a long time. When these individuals enter an urban setting to look for work or other needs, they are confronted with a variety of worldviews. This can be a very difficult time for many of them, but is also an important experience for people to have. Some people might disagree with this statement, but I think that it is a very positive thing that many westerners, particularly those in urban centers, find it very comfortable to encounter differing worldviews and/or beliefs. For those who follow Jesus, this is necessary for being able to contextualize the Gospel in order to reach them.
One very important theme in the discussion of immigration is return migration, and interconnected to this is transnationalism. Many of the immigrants from one country to another have a dream to make enough money to return to their home country and retire with a home and land of their own. In this book, there were many case studies of this being true. There were stories of West Indians from Barbados migrating to Britain in the wake of WWII to rebuild destroyed cities and counter the enormous loss of life Britain, rural Spaniards migrating to Germany and France between 1955-75 as part of the twenty-year "economic miracle," and the millions of Russian Jews and Italians who migrated to New York around the turn of the century until WWI. Often these immigrants had their feet in two societies - the new country and their home country.
One story is of Moises V., who was a Spaniard who took his family to Germany for employment. Two of his three children were born in Germany during the 12 years he lived there and all spoke German better than Spanish. After the 12 years, he and his family returned to rural Spain and were able to purchase a house and land. Immediately, the family was very important in that community. He mentioned, "I owe everything to Germany" (257). The story does not include how his children adapted to life in Spain. For many 2nd generation immigrants, they have many more connections to the new country and do not dream of returning to their parent's home country. There becomes a dilemma often for these families over this exact situation as the parents are deciding to return to their home country later in life.
Finally, I will end with a quote of the nature of our world today and the view of immigrants. Nancy Foner writes that, "Today," journalist Roger Rosenblatt notes, "When every major business enterprise is international, when money is international, when instant international experiences are pictured on TV, more people think of themselves as world citizens. Why should not immigrants do likewise?" (352).
Chew on that and feel free to post any comments here. Thanks for reading!
Friday, August 21, 2009
Alright, so I went to a Dodger game last night and rode up there from my house on my bike. It was no problem getting there, but on the way back I took the wrong exit out of the stadium and ended up in the above side-trip through Cypress Park and all the industrial area north of downtown LA at 10:30 PM. What took my 15 minutes to ride to the game ended with an hour ride home and an additional 10 miles to my bike ride.
At least I now know that area of town so much better!
Wednesday, August 19, 2009
The title comes from the passage in Isaiah 11:6-9, which states,
6And the wolf will dwell with the lamb,
And the leopard will lie down with the young goat,
And the calf and the young lion and the fatling together;
And a little boy will lead them.
7Also the cow and the bear will graze,
Their young will lie down together,
And the lion will eat straw like the ox.
8The nursing child will play by the hole of the cobra,
And the weaned child will put his hand on the viper's den.
9They will not hurt or destroy in all My holy mountain,
For the earth will be full of the knowledge of the LORD
As the waters cover the sea.
The premise is that this model of these opposing animals living in harmony and peace should be the same in the church. This includes specifically in regards to multicultural churches and Christian communities. In these settings often the western Christians will be the dominant ones leading the discussions and controlling the direction of the meetings. The author, Eric Law, likens them to the wolves because of this tendency and those non-Westerners, who operate in vastly different ways are the sheep. The author challenges us Westerners to consciously give our power and desire for control away and encourage those without power to take the lead. This is obviously more difficult to do than it is to say, but Law offers a few suggestions.
First, though, I must include a clarifier which Law points out. Often those with power in a certain situation believe that to be inclusive of all people means that all people must be present at the table. For instance, when doing social justice work, there is often a push to make sure that the poor and oppressed are present at the table and that their voice is heard. Often their mere presence is enough for those in power to feel comfortable. Law says that this is not enough, he states,
The assumption is that everyone is equal to each other as individuals and everyone is expected to participate "fully" - meaning being able to speak for himself or herself. The truth is that not all believe they are equal to each other.... Another reality is that not everyone is an individual who can speak for himself or herself. Many people of color come from cultures that emphasize the collective over the individual. It is very hard for them to speak as individuals. They feel powerless without their community behind them (34).
We like to assume that all people are equal because we want to view them that way. This is not the case though. White westerners are very different than non-white westerners and the same for non-white non-westerners. Cultural and worldview differences create an imbalance of power. White westerners like myself must be conscious of this and chose to not take the position of power in some situations where these cultural and worldview differences are needing to be recognized.
Now on to the suggestions by Law on how we need to view these differences and address them in our actions. As Christians, we are called by Christ to take up our cross and follow Him. This offer is given to all people, but Law suggest that it is given specifically to the powerful. Those with power are in need to lay down their power to follow Christ, not the powerless who have no power to lay down. "Because the powerless are already on the cross, salvation comes from endurance and faithfulness in the hope of God's deliverance through the resurrection" (42). Additionally, Law points to the cycle of gospel living that they powerful and powerless must recognize. The powerless need to enter the cycle through the empowerment of the resurrection while the powerful must chose to give up power by choosing the cross.
Contextually, Law gives a case study from one multicultural setting he was observing. There was a group of around 50 people together addressing difficulties between ethnic groups. About 2/3 of the group was white. The white people were trying to include those of color in the conversation, but often the people of color felt forced to state their feelings and were not comfortable with the situation. Eventually the organizers separated the white people and the people of color to discuss how they felt the conference was going. The white people felt guilty and were not sure what to do to fix the situation. The people of color felt singled out and preferred to think collectively, not individually. When they returned together, the leader of the colored people spoke for the whole group and proposed a new situation. In order to counteract the more dominant white people, each side was given a change to speak alternately. The people of color were given as much time to collect their thoughts and say what they needed to say and the white people could respond to this and add any other thoughts. This back-and-forth dialogue continued and created a very positive environment of healing that brought everyone in the room to tears. What was done was the powerful (white people) set aside their power (took up their crosses) and the powerless (people of color) were empowered through the power of the resurrection.
Alright, some more food for thought! Feel free to add any thoughts or questions. And now more reading for me...
Wednesday, August 12, 2009
The latest book I have read is written by John Perkins, an amazing man with an incredible story of growing up in Mississippi in poverty until he left to California for school. After college he found a great job in the LA area, but God called him back to Mississippi to work among the poor black people in the area where he grew up. He has been a champion of community development and definitely someone I look up to greatly. He started the Christian Community Development Association (CCDA) that works with Christian community organizers and local churches to improve their communities through his models of the "Three R's."
The "Three R's" are Relocation, Reconciliation, and Redistribution. I will speak about each of these and give some of my personal convictions/ beliefs about each of them. I have spoken at great length about relocation, where Christians are challenged to move into impoverished communities in order to live amongst the poor as they minister to them in sharing the Good News. The goal is to promote the breaking of the cycle of poverty in the community's life. Perkins describes this as choosing to "become a 'have not' in order to take my people the gospel" (60). Perkins sees that this is the model of Jesus which Paul describes in 2 Cor. 8:9, saying, "For you know the grace of our Lord Jesus Christ, that though He was rich, yet for our sake He became poor, that you through His poverty might become rich" (NASB). For more information on this model, please read John Hayes' book, Sub-Merge.
The second "R" is reconciliation. I feel that this is a very trendy action right now to speak about, but not necessarily taken into action. The same feeling comes to me when I speak about social justice, specifically systemic social justice. But back to the point I am making here, Perkins is right on with his analysis of the necessity of reconciliation and forgiveness. Personally, Perkins has experienced one of the toughest paths to come out preaching reconciliation and forgiveness. In early 1970, Perkins was almost beaten to death by white police officers in Mississippi yet he came out of that saying that he wants to "preach a gospel that will heal these people, too" (108). He recognized that all people, whether black, white or any other are hurt and in need of reconciliation with each other. He sees that black people come with their blame and feelings of inferiority, while white people come with their guilt and sense of superiority (147).
John senses the antidote is reconciliation through shared community with those of all different colors. He states,
Reconciliation is God's way of bringing people to Himself and to each other. Reconciliation is loving your neighbor as you love yourself. Sharing in life together is us trusting each other. When we trust each other, we see the value in each other. When we see value in each other, we will partnership together. If we as a nation don't value reconciliation, then we as a viable, profitable economic entity are damaged, because we are hobbling along with an inferior system that produces less value than it could if we were all united (155).
Finally, Perkins addresses the third "R," which is redistribution. I think this is most likely the most controversial of the three, because is starts to challenge the basic tenants of the economic system this country is founded upon. Though, in our current global financial state, more and more people might be open to change. The biggest problem Perkins finds with a free-market system (and I completely agree) is personal greed corrupts the system. Originally the hope was for greed to be tempered by honesty. Perkins calls for a system of justice and love to be promoted by those who claim to follow Jesus. Perkins agrees with the vast majority of Christians who say that the free-market system is the most just, but he also qualifies this statement with saying that "[those of us living in this system] lack the moral will to distribute the fruits of our production in a more equitable way" (160).
I will conclude with a rather long quote where Perkins describes this concept in greater length. He states,
Achieving justice in America will require something more than "playing fair from now on." Economic opportunity in capitalism depends on ownership of capital. The free-enterprise system assumes that anyone can have access to capital through [their] labor and that banks and lending institutions will make investment capital available to anyone who has the will and the know-how to produce goods and services for the marketplace. There is only one problem with that assumption - it's not true.
The oppressed among us know all too well that the oppressive forces that created their poverty in the first place keep them trapped in it. The young black electrician, having never had an opportunity to establish a credit rating, finds it almost impossible to raise the capital to buy the tools and equipment to go into business for himself. The general rule is, "To get capital, you must have capital," and so the system perpetuates and widens the gap between rich and poor (181).
Finally, Perkins gives ideas for specifically addressing this need for redistribution. He suggests starting cooperatives, simplifying our personal and church's economic lifestyles, and organizing our communities to address the felt needs of the community. All of these are done in order to present the whole gospel to whole people.
Wednesday, July 15, 2009
In this second section of the book reflection, I will address some other themes and perspectives that Viv Grigg writes about in the second half of his book. First off, one section speaks about how compassion needs to be interconnected with intercession and incarnation. He summarizes, saying:
Compassion means much love, a little response, and great pain. Compassion is the heart of ministry. It is the source of identification. It is the wellspring of proclamation. Its multiplication is the heart of church growth. It is the motivation for seeking justice.
Compassion leads us into intercession. But there is a price to pay for the power that moves the hand of God and establishes the kingdom in the heavenlies. The price is incarnation among the poor (134).
Grigg argues for more than just compassion (which I say very lightly, because having true compassion is very difficult and rarely achieved), but intercession and incarnation also. Intercession is clearly about stepping into prayer on behalf of others and calling on God to intervene in thier lives. Incarnation is the process of humans becoming, for the lack of a better, more human, with those around us. It is building community, offering ourselves as servants to each other, and living as Christ did in his time on earth. The call Grigg and many others give is for Christians to step into a place of greater incarnation in their places of influence. This might mean that we should build greater community with our co-workers, neighbors or friends and take advantage of the opportunities to share the Gospel. Or it might be that God is calling others to move into impoverished communities to share life together in simplicity and community with the poor around us. Grigg's prayer, which is my prayer also, is that more people would follow God's calling in their lives to make radical changes to further the Kingdom of God in the slums.
Grigg gives us a holistic church growth model for churches in poor and needy contexts. In these he states four levels that build off one another with the desire to point others toward the Kingdom of God. The first level of need is survival, where the need for clothes, food, housing takes absolute priority over everything else. The second level is security. When people feel insecurity, they are much less likely to take chances and step out of a pattern they are familiar with unless they have trust in it being secure. This is the case with those we are trying to point to God. In speaking of God, Grigg asks, "How do you trust him if you are not sure he is faithful?" (181).
The third level is achievement, where the individuals have achieved survival and security and are now ready for greater development and those in leadership need to send them out to minister themselves. Once again, the focus must be on holistic movements. Finally, the fourth level is maturity. The people should not be dependent upon achievement for their identity or self-esteem, but they should be doing it for the joy of achieving and for the glory of God. Those in leadership must be willing to send these from this level into new settings to teach transformational development to others. This allows multiplication to happen in great extents.
Grigg mentions that incarnational living by Christian workers in the slums of many cities can "deal a death blow to the prevailing distrust of the church" (215). People that are willing to live incarnationally are on the front lines, where they are helping the oppressed learn to trust the church and lead the lost back into the arms of God. This helps the church to remember the commands of God to help the poor, the oppressed, the orphans, the widows (Deuteronomy 10:18, Isaiah 1:17, Jeremiah 7:6-7).
Monday, July 13, 2009
I will quote at length two sections that Viv mentions as core commitments and values of his work and the organizations he has developed. I include these specifically because they are all commitments and values that are personal to me and things I feel very strongly about. They are as follows:
We desire individually and corporately to develop intimacy with Christ and to walk in his footsteps. This means imitating his character and attitudes as we seek to live out his principles of self-denial, sacrifice, and service in the context of the twentieth [twenty-first] century slums of the world's great cities.
The desire to follow Christ results in a certain lifestyle, both among the poor and when relating to the middle class.
1. Identification
Following Jesus' pattern, who "though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" (2 Corinthians 8:9), we commit ourselves to live and work among the urban poor, to live as nearly as possible to their standard of living, while maintaining reasonable health and recognizing emotional, physical, cultural, and family limitations. We intend always to master the language and culture of the people among whom we minister.
2. Non-destitute poverty
The Master not only chose poverty in birth, life, and death, he also calls his servants to such a lifestyle. We recognize our basic needs for food and clothing (1 Timothy 6:6-8, Matthew 6:25-33), which may include tools of our trade or children's toys. We recognize the just need, inferred from the Scriptures for each family to own its own home, although some, like the Master, may choose a mobile, apostolic life with nowhere to lay one's head (Luke 9:58). In putting our treasure in heaven, we covet the unsearchable riches of Christ.
We desire to possess nothing that cannot be shared with those around us. Regarding what we have, we hold it not as our own but rather as lent to us for a season. We will seek to exclude from both our personal and communal lives the cares of the world, the delight in riches, and the desire for other things (Mark 4:19). We will avoid the abundance of communal properties or wealth. Buildings, administrations, and ministry shall be developed in the simplest manner consistent with good health and with efficient, well-pleasing work.
3. Inner simplicity
Renouncing possessions is an outworking of an inner simplifying of our lives which leads to the openness, gentleness, spontaneity, and serenity that marked the Master. In renouncing possessions we seek to simplify our external lives in order to simplify more clearly our inner lives and focus on knowing our Lord.
Along with outward poverty, we desire an inner humility; along with servant works, we seek the spirit of a true servant. In caring little for this world where we are strangers and pilgrims, we set our hearts on that spiritual home where our treasure is being saved up, and on that glory which we shall share with our Lord, provided we suffer with him.
We encourage middle-class Christians to such simplicity of lifestyle. For some it means earning less, and using their time for the kingdom. For others it means to earn much, consume little, hoard nothing, give generously, and celebrate living. Such lifestyles are indefinitely varied. We refuse to judge others in such areas (115-117).
I read this and took time to reflect upon the statements made here. Many of them are deeply entrenched in my personal beliefs and convictions. Others were tough to place myself in. Some of you might think that it is easy for me to make these statements at this time in my life as a mid-twenties, single dude that lives rather comfortably. I don't make any disagreements with this other than my own track record and the deep convictions the Lord has laid on me the last few years. I try to live simply now with not wanting to gather possessions, but giving away the things that I don't need.
In all of this statement, the goal is not only to share my beliefs with those of you reading, but also to ask you to questions your motives, your feelings about wealth, your attitude toward living simply. I will end this section with a quote regarding simplicity and happiness from the book Into the Wild by Jon Krakauer. He states:
"...make a radical change in your lifestyle and begin to boldly do things which you may previously never have thought of doing, or been too hesitant to attempt. So many people live within unhappy circumstances and yet will not take the initiative to change their situation because they are conditioned to a life of security, conformity, and conservation, all of which may appear to give one peace of mind, but in reality nothing is more damaging to the adventurous spirit within a man than a secure future. The very basic core of a man's living spirit is his passion for adventure. The joy of life comes from our encounters with new experiences, and hence there is no greater joy than to have an endlessly changing horizon, for each day to have a new and different sun. If you want to get more out of life, you must lose your inclination for monotonous security and adopt a helter-skelter style of life that will at first appear to you to be crazy. But once you become accustomed to such a life you will see its full meaning and its incredible beauty."
Wednesday, June 24, 2009
Part Two
Alright, I have three more things to add to finish the reflection on this book by Robert Lupton. The first is a quote speaking of our responsibility as followers of Jesus to advocate for the poor. This is very much connected to one of the themes from my reflection on the first half of the book. He states,
"How then do we care for those in need without doing them harm? Social policies over the past four decades have taught us that programs intended to help can rather quickly become entitlements, and entitlements engender unhealthy dependency. Our challenge, then, is to couple unconditional kindness with appropriate opportunities that foster one's growth toward full potential. The gestation time will vary widely. Some will surprise us with their strength and quickness. Others will disappoint us with their lack of motivation and slowness. But all must assume full responsibility for their own rate of progress or regress" (73).
Another point that hits home for me personally and is something I have experienced in previous full-time ministry opportunities is in a section Lupton writes about a series of questions and expectations that ministers/recipients of support have for their donors/supporters. The seventh question is, "Are you more concerned with measurable results than being faithful? Quick fixes generally don't last. Poverty develops over generations and it will take time - decades perhaps to undo its effects. Immediate results are wonderful, but long-term commitment will win the day. Can you live with sporadic and incremental changes?" (88). I have struggled with this exact thing and have had many conversations with other missionaries about their experience with this on the mission field. This is a major difficulty for many missionaries. Even in writing my monthly newsletters I have struggled with what to write to share what good things are happening, but remain truthful in how ministry can often (more often than not) be painfully slow and not appear to be gaining momentum at times.
Finally, I have one critique of Lupton, specifically in his reaction to gentrification (if this is a new word, click here for a description). I have seen with my own eyes the destructiveness of gentrification both in LA and in Portland. Lupton calls for gentrification with justice where neighborhoods house both low- and middle-income feel welcome to live. He states that, "economic viability is the only thing that will build and sustain a healthy community" (90-91). He continues in saying that there also needs to be re-development of these areas to build housing to draw in young professionals. Lupton has a very idealistic vision of the whole spectrum of low- to high-incomes living together. I would love it if this was possible, but Lupton fails to give any examples of this taking place though. I have seen first-hand how these young professionals will force the hand of an all-to-willing city government to evict and force out low-income individuals and families because the young professionals want to live in a "safe" and "clean" environment where povery does not exist. Of course I generalize, but this is extremely common. I desire for this to take place, just as Jesus promoted the Kingdom of God here on earth where the two greatest commandments of loving God and our neighbors are lived out in the lives of all humans, but the reality is this is far from the present case.
* With that being said, I will be continuing these reflections in the coming weeks. Thanks for reading.
Tuesday, June 23, 2009
Part One
This is a book by Robert Lupton, who is a Christian community developer in Atlanta. He has started a variety of organizations, businesses, and churches in the inner-city of Atlanta. The premise of the book is in rethinking ministry to the poor by the non-poor. There were a few thoughts that stood out to me in the first half of the book. The following is a collection of quotes as well as my reactions and thoughts.
Lupton states early on that he will always stand on the side of community building, even if it is standing against the church. He describes a story of a large church in Atlanta that was requesting a building permit to expand their already immense buildings when the community around the church spoke out against the church and stood in protest against them. Lupton states that he stood on the side of the community in the protest. He stated that his reasoning for actions like this is that "there remains a tension between self-interest and community interest" (12). The motives of the church might have been positive for their members, but there was no regard for the community surrounding them. This is a focus on self-interest, not on community interest. I would think that this is hard for many Christians to understand, because the church is viewed very highly (it is by me also), but the church can be very destructive also; and there plenty of examples of this being the case.
Another controversial topic in the American church (and western church for that matter) is the sin of individualism. "Sin of individualism" might seem overly harsh, but I feel very strongly that individualism is a deep sin of our culture and is not something that God intends. Individualism promotes competition and goes against community, grace and love for others. Our society, and unfortunately, our churches often promote this societal sin. Lupton states, "when our culture traded front-porch neighborhood life for private backyard patios, when we succumbed to the seduction of individualism and lost touch with our next-door neighbors, a viod was created in the spirit of our people that chat rooms cannot fill" (30). One of my favorite authors, Jean Vanier, writes much about community and the need for us to fight against individualism. For more of this, read From Brokenness to Community by Vanier (it is a very short book from two lectures at Harvard years ago).
Another section that stood out to me and which offers a challenge to traditional charity work is one describing a needed movement from betterment programs to development programs. Many of you have heard the fish analogy of giving a fish to feed a person to teaching them to fish for themselves, and on and on. The difference between betterment and development is the difference between giving a person something (i.e. the fish) or teaching them to get it themselves (i.e. teaching them to fish). The problem that Lupton states is that betterment views the poor as having nothing to give back, which promotes one-way giving. He states, "there is something about one-way giving that erodes human dignity.... One-way mercy, as kindhearted as the giver may be and as well intentioned, is an unmistakable form of put-down" (42). This is tough! I struggle with this concept even as I agree with what Lupton is stating. This really hit home as I was thinking about my experiences. I remember when I was working in the homeless shelter in Portland, we were asked regularly on cold nights if we had any blankets we could give out. When we had them available, we would give them. I would usually request the people to not throw them away the next day, but give them to another shelter that would wash them. I did this knowing that there was a high likelyhood that they would do just the opposite of my request.
Lupton challenges us with being imaginative in our charity work. It is true that someone places higher value in something that they purchase or work for than with something they are given. We need to be imaginative in how we can create better systems of giving where we stop this system of one-way giving and allow for an exchange system is created to place higher value both in the goods as well as in the poor themselves. I will end this reflection in a lengthy quote from Lupton on the need for a better way of mercy ministry to happen.
"Betterment is easier and it feels better. How heartwarming it feels to volunteer as a server for the Thanksgiving feast for the homeless! How right it feels collecting warm blankets to deliver to the shelters as a winter blast approaches! There is something in our spirits - something God-like - that causes our hearts to respond with compassion in the face of suffering and misfortune.
But as anyone will attest who has spent an extended time in such 'mercy' activities, there is an ugly side that inevitably reveals itself. Greed, manipulation, as sense of entitlement, resentment - somehow these darker instincts are never far below the surface among the recipients of one-way charity. And even in the best of scenarios, when relationships between givers and receivers appear to be genuinely thankful and gracious, the tendency toward unhealthy dependency is ever-present" (50).
*Please do not feel that I have this all figured out. I am just as deeply challenged with these thoughts as you all might be also. Thanks for reading.
Saturday, June 13, 2009
I just finished another quarter at Fuller Seminary and will mention more about the previous quarter, because there were some amazing things that happened in the last three months. I'm looking now toward the summer and the three classes I will be taking starting in a few weeks. One of the classes that I will be taking is a directed study on urban missions with the main urban missions professor, Dr. Jude Tiersma Watson. I will be reading a number of books for the class and adding my reflections here on my blog for Jude to read and for all of you (if there are any of "you" actually out there!) to read my reflections and add any comments of your experiences and disagreements. So, I will be starting this in a few weeks. In the meantime, I will be adding a number of postings of the last quarter for, hopefully, some insightful and thought-provoking readings. Thanks for checking it out!
- Andy
Monday, June 01, 2009
Friday, May 29, 2009
I was reminded of my former daily commuter - which was my mountain bike. I have had terrible luck with breaking parts on that bike, which was what led me to purchase a new bike about a month ago. This crank arm is one that I purchased in January and cracked a few weeks later. Fortunately, I was able to get it warranted.
Saturday, May 16, 2009
"To have a mission means to give life, to heal, and to liberate. It is to permit people to grow to freedom. When Jesus sends people off, he sends them to liberate and to heal others. That is the good news. And we can become people of liberation and of healing because we ourselves are walking along that road to inner healing and inner liberation. Jesus calls his disciples to bear much fruit. 'If you bear much fruit, you shall be my disciples, and bring glory to the Father.' To bear fruit is to bring life to people. Not to judge, not to condemn, but to forgive. It is to remove our neighbor's burden. Remember those last words of Christ: 'Father, forgive.' Essentially, a community is based on forgiveness and signs of forgiveness. It is not a group of people condemning or judging outsiders; it is not a people of violence. It is a people who trust that if their hearts are given to God, he will defend them." - Jean Vanier
Saturday, May 09, 2009
“Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, who am I to be brilliant, gorgeous, talented, and fabulous? Actually, who are you not to be? You are a child of God. Your playing small doesn't serve the world. There's nothing enlightened about shrinking so that other people won't feel insecure around you. We are all meant to shine, as children do. We are born to make manifest the glory of God that is within us. It's not just in some of us, it's in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.” - Marianne Williamson
Sunday, March 29, 2009
Friday, March 27, 2009
He, who is born not from human stock, or human desire or human will, but from God himself, one day took to himself everything that was under his footstool and he left with his inheritance, his title of Son, and the whole ransom price. He left for a far country... the faraway land... where he became as human beings are and emptied himself. His own people did not accept him and his first bed was a bed of straw! Like a root in arid ground, he grew up before us, he was despised, the lowest of men, before whom one covers his face. Very soon, he come to know exile, hostility, loneliness... After having given away everything in a life of bounty, his worth, his peace, his light, his truth, his life... all the treasures of knowledge and wisdom and the hidden mystery kept secret for endless ages: after having lost himself among the lost children of the house of Israel, spending his time with the sock (and not with the well-to-do), with the sinners (and not with the just), and even with prostitutes to whom he promised entrance into the Kingdom of his Father, after having been treated as a glutton and a drunkard, as a friend of tax collectors and sinners, as a Samaritan, a possessed, a blasphemer; after having offered everything, even his body and his blood; after having felt deeply in himself sadness, anguish, and a a troubled soul; after having gone to the bottom of despair, with which he voluntarily dressed himself as being abandoned by his Father far away from the source of living water, he cried out from the cross on which he was nailed: "I am thirsty." He was laid to rest in the dust and the shadow of death. And there, on the third day, he rose up from the depths of hell to where he had descended, burdened with the crimes of all, he bore our sins, our sorrows he carried. Standing straight, he cried out: "Yes, I am ascending to my Father, and your Father, to my God, and your God." And he reascended to heaven. Then in the silence, looking at his Son and all his children, since his Son had become all in all, the Father said to his servants, "Quick! Bring out the best robe and put it on him; put a ring on his finger and sandals on his feet; let us eat and celebrate! Because my children, who, as you know, were dead have returned to life; they were lost and have been found again! My prodigal Son has brought them all back." They all began to have a feast dressed in their long robes, washed white in the blood of the Lamb.
The previous quote was written by Frere Pierre Marie who founded the Fraternity of Jerusalem, a community of monks living in the city. He writes of the story of the Prodigal Son being a picture of the life of Jesus. It is an incredibly beautiful portrayal of the life of Jesus.
Thursday, March 26, 2009
Taking a hike through a slot canyon in the desert of California
Saturday, March 21, 2009
"But now a time has come when it is possible to look back on those years of turmoil and to describe, with more objectivity than was possible before, the place to which all of that struggle has brought me. I am still not free enough to let myself be held completely in the safe embrace of the Father. In many ways, I am still moving toward the center. I am still like the prodigal: traveling, preparing speeches, anticipating how it will be when I finally reach my Father's house. But I am, indeed, on my way home."
* This is taken from the Prologue of the book where Henri Nouwen is describing his spiritual journey and the impact that the story and especially the painting of the Prodigal Son by Rembrandt had on his journey to be fully embraced in the arms of the Father. I deeply understand Nouwen's combination of desire and fear of this intimate connection. This is a wonderful book that places ourselves in the shoes of the younger son, the older son, and the father.
Tuesday, February 10, 2009
on each one's heart:
Christianity is not a collection of truths to be believed,
of laws to be obeyed,
of prohibitions.
That makes it very distasteful.
Christianity is a person,
one who loved us so much,
one who calls for our love.
Christianity is Christ.
November 6, 1977
We have never preached violence,
except the violence of love,
which left Christ nailed to a cross,
the violence that we must each do to ourselves
to overcome our selfishness
and such cruel inequalities among us.
The violence we preach is not of the violence of the sword,
the violence of hatred.
It is the violence of love,
of brotherhood,
the violence that wills to beat weapons
into sickles for work.
November 27, 1977
Wednesday, January 21, 2009
I have started three new classes in the last few weeks and I want to share them with you. The are:
- Spirituality and Mission - this is a great class that is a very practical and experiential class on our personal spiritual lives. So many of the classes in seminary are full of theory and can actually be pretty draining on the spiritual life. It is really sad, but seminary can really mess people up with their walk with the Lord. Seminary is so much about increasing our knowledge on particular subjects, but it rarely focuses on our personal spiritual lives. This class looks at different spiritual disciplines and practices them in our daily lives. We also take a few retreats to get extended time away with the Lord in solitude and silence. Think about for yourself: how often do you get away from everything and just be silent before the Lord; not even praying, but just letting the Lord wash over you and finding rest in Him?
- World Religions in a Christian Perspective - part of the class is devoted to looking at Islam, Hinduism, Buddhism and Sikhism through the eyes of finding commonalities for inter-faith dialogue. This class is all about learning how Christianity relates to other religions and religious pluralisms, technically known as the "theology of religions." We discuss the prominent views by Catholicism, Mainline Christianity and Evangelicals in regards to the theology of religions.
- Worldview and Worldview Change - this class is taught by Charles Kraft if that means anything to you. He is the longest tenured professor at Fuller and is teaching his last class currently. He is a controversial figure for the Evangelical world, because of some spiritual warfare and inner healing courses he started in the late 80s here at Fuller. He is an amazing mind in cultural anthropology and the working of the Holy Spirit. This class specifically looks at the study of worldview formation and the dynamics of worldview change. The class looks specifically at aspects of Christian influence to worldview change.
Monday, January 19, 2009
In memory of Martin Luther King
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize a shameful condition.
In a sense we have come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the unalienable rights of life, liberty, and the pursuit of happiness.
It is obvious today that America has defaulted on this promissory note insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds." But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we have come to cash this check — a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquilizing drug of gradualism. Now is the time to make real the promises of democracy. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to lift our nation from the quick sands of racial injustice to the solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the moment. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquility in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.
We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. The marvelous new militancy which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny. They have come to realize that their freedom is inextricably bound to our freedom. We cannot walk alone.
As we walk, we must make the pledge that we shall always march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as the Negro is the victim of the unspeakable horrors of police brutality. We can never be satisfied, as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as our children are stripped of their selfhood and robbed of their dignity by signs stating "For Whites Only". We cannot be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow jail cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.
Go back to Mississippi, go back to Alabama, go back to South Carolina, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.
I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal."
I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today.
I have a dream that one day, down in Alabama, with its vicious racists, with its governor having his lips dripping with the words of interposition and nullification; one day right there in Alabama, little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today.
I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.
This is our hope. This is the faith that I go back to the South with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
This will be the day when all of God's children will be able to sing with a new meaning, "My country, 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim's pride, from every mountainside, let freedom ring."
And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania!
Let freedom ring from the snowcapped Rockies of Colorado!
Let freedom ring from the curvaceous slopes of California!
But not only that; let freedom ring from Stone Mountain of Georgia!
Let freedom ring from Lookout Mountain of Tennessee!
Let freedom ring from every hill and molehill of Mississippi. From every mountainside, let freedom ring.
And when this happens, when we allow freedom to ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! free at last! thank God Almighty, we are free at last!"