resources for faith leaders

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Poverty and theAlabama Faith

CommunityA Symposium for Faith Leaders

November 15, 2007

Samford UniversityBirmingham, Alabama

Resources for Faith Leaders

The curse of poverty has no justification in our age. It is socially as cruel

and blind as the practice of cannibalism at the dawn of civilization,when men ate each other because they had not yet learned to take foodfrom the soil or to consume the abundant animal life around them. Thetime has come for us to civilize ourselves by the total, direct andimmediate abolition of poverty.

Martin Luther King, Jr.


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Books

All Over But the Shouting by Rick Bragg

Make Me Into Zeuss Daughterby Barbara Robinette Moss

Poor But Proudby Wayne Flynt

Alabama in the Twentieth Century by Wayne Flynt

Virginia Tax Review by Susan Pace Hamill

The Least of These - Fair Taxes and the Moral Duty of Christiansby Susan Pace Hamill

How The Other Half Lives by Jacob A. Riis

Blessed Are the Poor?: Women's Poverty, Family Policy, and Practical Theology fromthe Churches' Center for Theology and Public Policy by Pamela D. Couture

Grace at the Table: Ending Hunger in God's Worldby David Beckmann and ArthurSimon

Listen to Me Good: The Life Story of an Alabama Midwife by Margaret Charles Smithand Linda Janet Holmes

Nickel and Dimed: On (Not) Getting By in America by Barbara Ehrenreich

The Other America by Michael Harrington Scribner

Savage Inequalities by Jonathan Kozol

The Working Poor: Invisible In AmericaDavid Shipler Knopf

Worlds Apart: Why Poverty Persists in Rural America by Cynthia M. Duncan


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Web Resources Articles

Transforming Alabama by the Birmingham News Editorial Boardhttp://www.al.com/opinion/birminghamnews/index.ssf?/base/opinion/1194168216167570.xml&coll=2

Birmingham News letter to Gov. Riley and Alabama legislators highlighting theimportance of state-funded pre-K programs.

Alabamas Values Voters by Stephen Foster Blackhttp://www.alabamapoverty.org/ed_black_072805.pdf

APP Board member & Director of Center for Ethics and Social Responsibility at theUniversity of Alabama writes about a different value that shapes our faith communities.

1901 Constitution: winners & losers by Mark Bertehttp://www.al.com/opinion/huntsvilletimes/index.ssf?/base/opinion/1180257768208430.xml&coll=1&thispage=2

An overview of the problems caused by the Alabama constitution, with special note ofpoverty issues in the state.

Alabama Stands Aloneby Kimble Forristerhttp://www.alabamapoverty.org/ed_forrister_072805.pdf

APP Board member & Executive Director of Alabama Arise proposes ideas to bringfairness to Alabamas tax structure.

Alabama at bottom in taxes: Less collected per person here than in any other stateby David Whitehttp://www.al.com/news/birminghamnews/index.ssf?/base/news/118397072332440.xml&coll=2&thispage=1

Birmingham News story spotlights the difficulties Alabama faces in providing adequateservices with minimal revenue.

Various articles by Susan Pace Hamillhttp://www.law.ua.edu/susanhamill

Alabama law professor and APP board member, Susan Pace Hamill addresses tax reformand other issues from a faith perspective.

Christian Coalition broadens its focus by Randy Brinsonhttp://www.al.com/opinion/birminghamnews/index.ssf?/base/opinion/118146361254080.xml&coll=2

The new leader of the CC in Alabama describes the new direction being taken by theorganization, including more attention to poverty.

Poverty is never fashionable by Theresa Shadrixhttp://theresashadrix.blogspot.com/2007/04/poverty-is-never-fashionable.html Fashion & style columnist for theAnniston Star,Theresa takes a look at poverty from a

somewhat unusual perspective. In the process she helps her readers to recognize thebasic humanity of low wealth persons, who want to dress as well as they can just likeeveryone else.


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States Poverty dips; still near worst by Kim Chandlerhttp://www.al.com/birminghamnews/stories/index.ssf?/base/news/118837566053910.xml&coll=2

A review of the Census Bureau reports showing modestgains in income and declines inpoverty in Alabama. Includes median household income and health care gains.

Helping Nobodies' and Shut-Outs' Best Way to Serve God, Garland Sayshttp://www.samford.edu/pubs/belltower/031607/garland.html

From SamfordsBelltower, Baylor University social work dean Dr. Diana R. Garlandtalks about the centrality of poverty in the churchs work.

The Black Belt: Alabamas Third Worldhttp://www.al.com/specialreport/birminghamnews/?blackbelt.html

A series of articles from The Birmingham News, describing the state of affairs in thepoorest section of the state.

What recovery? Working poor struggle to pay bills by Stephanie Armourhttp://www.usatoday.com/money/economy/2004-06-08-low-wage-working-poor_x.htm

From USA TodayYale panel: Does political engagement have a theological foundation? by HannahElliotthttp://www.abpnews.com/www/2804.article.print

From the American Baptist PressWhat Exactly Is a "Living Wage"? A grassroots movement aims to raise pay for theworking poor. Here are some of the implications.by Rochelle Sharpewww.businessweek.com/magazine/content/01_22/b3734106.htm

FromBusiness WeekBusiness Leaders and Investors for a Living Wagehttp://www.responsiblewealth.org/living_wage/

FromResponsible Wealth: A Project of United for a Fair Economy; encourages businesspeople and investors to join together to support a living wage for all employees.

The Poverty Business by Brian Grow & Keith Epsteinhttp://www.businessweek.com/magazine/content/07_21/b4035001.htm

FromBusiness Week, an article dealing with the American business community andsubprime loans aimed at low wealth people.

Statement on Povertyby Christian Churches Togetherhttp://www.christianchurchestogether.org/poverty/

A joint statement by representatives from National Christian organizations.


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Other Web-based Resources

Alabama Poverty Projecthttp://alabamapoverty.org

Contains a number of resources regarding poverty, with a specific focus on Alabama.Picture of Poverty, a survey of poverty by county, is available in a searchable database.

Alabama Arisehttp://www.alarise.org

Statewide organization addressing policy that impacts the poor. Site contains a numberof reports and other resources.

Impact Alabamahttp://www.impactalabama.org

Works with the states colleges and universities to provide service opportunities forstudents, particularly in addressing poverty.

Alabama Citizens for Constitutional Reform

http://www.constitutionalreform.org/ Believing that our states constitution holds us back, ACCR calls for a citizens convention

to write Alabamas seventh constitution.

VOICES for Alabamas Childrenhttp://www.alavoices.org/

Advocacy group focusing on the needs of children in Alabama. Site contains researchthat includes the Kids Count Data Book.

Facing Povertyhttp://www.shc.edu/facingpoverty/

Produced by Spring Hill College in Mobile, a website that observes the lives of severallow-wealth families living in the Mobile area.

Kids Count 2004 Data Bookhttp://www.kidscount.org/sld/databook.jsp

Provides a searchable database for a number of issues facing children in poverty.Numbers are available for each state.

National Council of Churches Study Guide: Eradicating Povertyhttp://www.ncccusa.org/news/060201eradicatingpoverty.html

Can be ordered for use in your faith communityAmerican Baptist Churches USA & Cooperative Baptist Fellowship Study Guide:Lessons in Racism and Povertyhttp://www.thefellowship.info/resources/for_your_church/racepoverty.icm

Can be downloaded free for use in your faith communitySojourners on the Issues Discussion guides. A Vision for Overcoming Poverty and Christiansand Povertyhttp://sojo.org/index.cfm?action=resources.discussion_guides

Guides include articles from Sojourners magazine. Available for download, cost is $4.95each.


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Economic Policy Institute: Living Wage Issue Guidehttp://www.epinet.org/content.cfm/issueguides_livingwage_livingwage

Contains general information, table of current living wage ordinances and links to otherEPI publications concerning living wage.

Political Economy Research Institutehttp://www.peri.umass.edu/Labor-Market-L.197.0.html

Contains downloadable research and studies pertaining to living wage.http://www.peri.umass.edu/U-S-Living-Wage.372.0.html

Contains a wide variety of resources articles, data, living wage campaigns and campusprojects.

Center on Budget and Policy Prioritieshttp://www.cbpp.org

A policy organization working at the federal and state levels on fiscal policy and publicprograms that affect low- and moderate-income families and individuals.

Let Justice Rollhttp://www.letjusticeroll.org/

Provides a wide variety of resources regarding living wages.Living Wage Calculatorhttp://www.livingwage.geog.psu.edu/browse_state.php

The living wage calculator is a product of Penn States poverty in America project.Poverty in America Projecthttp://www.povertyinamerica.psu.edu

A product of Penn State University, site contains many reports and resources.Medicaid Numbers:http://www.statehealthfacts.org/medicaid.jsp

The Kaiser Family Foundation site. Primarily about Medicaid, there is also some goodinformation about basic poverty numbers, comparing Alabama and national figures.

Demos: A Network for Ideas and Actionhttp://demos.org/home.cfm

Provides research material especially of interest to APP when it comes to economicissues.

Grading the States from Governing Magazinehttp://governing.com/gpp/2005/intro.htm

Gives an overall grade to all U.S. states vis a vis basic governmental functions, includingmoney, people, infrastructure, and information.


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Columns

James L. Evans is pastor of Auburn First Baptist Church in Auburn, AL. He is also a boardmember of Alabama Poverty Project. His column appears in various newspapers and websites.He can be reached at [email protected] . The following columns were written by

Pastor Evans.

THE PERSISTENCE OF POVERTYThe poor you shall always have with you, is one of the most misused and

misunderstood things Jesus ever said. Sooner or later, as the debate continues on the Governorstax plan, someone is sure to throw it into the mix. It will probably sound something like this:Why are we getting all worked about the poor. Jesus said theres nothing you can do aboutthem. Lets set the record straightthat is not at all what he had in mind.

In case you dont already know, here is how the saying came about. During the last weekof Jesus life he went to the home of his close friends Mary and Martha. On this particularevening, Mary came to Jesus and poured an expensive and fragrant ointment on his feet andbegan wiping them with her hair. Perhaps she had some feeling about what was about to happento Jesus. At any rate, this event is recognized universally among Christians as a lavish outpouringof love and adoration.

At the time, however, her actions were met somewhat less enthusiastically. Theperfumed ointment was very expensive. A family might spend as much as a years wages for thestuff. Imagine spending $40,000 for a bottle of cologne.

The smell of the ointment was potent and it didnt take long for everyone in the house tolearn what Mary had done. Judas was there and began to complain openly about the waste. Hesaid, This could have been sold and the money given to the poor.

We know from the Gospels that Judas was an insincere person. He did not really careabout the poor. He just wanted to be in charge of the money. Later in the story he finds yetanother way to get some cash.

Jesus, of course, was aware of all this and said to Judas, The poor you will always havewith you.

This is where arm chair interpreters step in and try to cast Jesus as a major cynicconcerning poverty. But nothing could be farther from the truth. In fact, Jesus was actuallyreferencing Scripture that called for generous and consistent compassion for those who struggleeconomically.

The biblical verses to which he was referring are found in a long speech by Moses inDeuteronomy 15. Moses was literally laying down the law for community behavior. During thespeech he makes several references to helping the needy, and finally says, Since there will nevercease to be some in need on the earth, I therefore command you, Open your hand to the poorand needy neighbor in your land.

Most biblical scholars view Jesus comment as a sort of short hand reference to theDeuteronomy passage. In effect Jesus was saying that Mary should not have to give up her act ofworship in order to take care of the poor. The poor should have already been taken care of by

provisions made in the wider community. Jesus words were not cynical about the poor, theywere critical of a community that had failed to care for its own.

Any honest and careful study of the life and words of Jesus leaves little doubt how he feltabout the poor. No one who really knows anything about Jesus would ever believe he dismissedthe poor as a lost cause. On the other hand, there is a long history, beginning with this veryevent, of those who are willing to twist the words of Jesus for their own purposes.


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IF ITS BROKEN, THEN LETS REALLY FIX ITGovernor Riley deserves a lot of credit for trying to do something about Alabamas

grossly unfair income tax structure. The fact that we begin assessing income tax on a family offour that earns as little as $4600 is a tragedy. So the Governors desire to fix it is admirable.Unfortunately in fixing one thing there is danger he is going to break something elsepubliceducation.

In the strange climate in which we live these days, seeking tax dollars for any purposehas come to represent some form of ultimate evil. It has almost become a mantra, a mindlesschant that has no basis in reality. No taxes! No taxes! No taxes!

That kind of fiscal religion is fine if you live on Fantasy Island, but that is not where welive. We live in Alabama where we already pay less in state and local taxes than almost anywhereelse in the country.

And we have the social services and public schools to show for it. Take a drive sometimeinto some of our poorer counties where the full effect of our low taxes can be seen crumbling allaround you.

Which brings us back to Governor Rileys plan to fix our tax system. Being a politicalrealist, Governor Riley knows the best way to get a tax break for anybody is to give a tax break toeverybody. His proposal does just that. Unfortunately, when you cut taxes it reduces revenue. In

this case it will cost the education budget $28 million a year.Now dont get me wrong, we really need to change our tax structure, and we really need

to stop taxing the working poor in our state. Its cruel and shameless.But cutting revenue to public education is not a prudent way to fix this problem. We ease

the burden on the poor with one hand, but diminish one of the critical institutions for solvingpoverty in the long run with the other hand.

There is a better way. Alabama Arise in conjunction with Representative John Knight hasput together a proposal which brings Alabamas tax structure in line with the Federal taxstructure, especially in the area of the income tax thresholdthat is, the point at which workingfamilies begin to be assessed income tax.

In both the Riley plan and the Arise plan, the $4600 threshold is removed. But in theRiley plan it is only moved to $15,000. Thats $15,000 for a family of four. I dont know about

you, but I think raising a family on that amount of money is going to be hard to do. Assessingstate income tax on top of other life essentials is not going to help.The Arise plan sets the threshold at $22,800 for a family of four. And the Arise plan is

revenue neutral. That means it neither increases nor decreases state revenues. I guesssometimes holding your own is progress.

The tax cuts for the poor are offset by eliminating the deduction for federal income tax.Alabama is one of only three states that allow state tax payers to deduct their full federal incometax. Eliminating this deduction allows us to raise the threshold while preserving educationfunding. Arise analysts point out that with their plan, three out of five Alabama tax payers payless.

Listen, if something is broken, by all means lets fix it. But lets dont break somethingelse trying to get it done, especially when we know there is another way.


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THE VOICE OF FAITH NECESSARY IN SOCIAL ISSUESChristian groups in America have a long history of political activism. The issues may

change from one generation to the next, but the impulse to reform society seems a constantfeature of faith.

The issues Christians care about today run the full length of the political spectrum.Progressive Christians such as Jim Wallis of the Sojourners community and evangelist Tony

Campolo, champion the cause of economic justice. Both of these men are passionate in theirbelief that the Gospel of Jesus must include proactive ministries on behalf of the poor.

On the other side of the aisle are Christian leaders such as D. James Kennedy and JerryFalwell. Both of these high visibility preachers are unapologetic in their effort to reclaimAmerica for God. Social concerns on their radar screen include opposition to abortion and gaymarriage, and promoting public displays of the Ten Commandments.

So passionate and so effective are these Christian advocates, from the left and the right,that one defender of church state separation believes that they are all part of the same problem.

Barry Lynn, Executive Director of Americans United for Separation of Church and stateargues that faith advocacy from whatever quarter and for whatever motive violates the spirit ofthe Constitution. Lynn believes that politicians and not preachers should develop policy. Andthat policy should be based on the common good, not a Scriptural ideal.

This really complicates matters. Evangelicals are nurtured in a climate of evangelisticfervor. They are taught from baptism that their purpose as Christians is to preach the Gospel tothe whole world. The highest good for an evangelical is to see all people embrace Jesus as Savior.

The problem comes when persuasive preaching gives way to coercion. While it is onething to become a Christian voluntarily, it is another thing all together to force someone to liveby Christian principles imposed by the rule of law--no matter how virtuous those principles maybe.

But where is the line? Certainly do no murder, is part of the Judeo-Christian faithtradition, but it turns out to be pretty good advice for everyone. Do not steal is another covenantprinciple that has become recognized as more law than faith.

But matters such as idolatry, resting on the Sabbath, taking Gods name in vain, and evensomething as significant as not committing adultery or taking care of our parents when they are

old, these ideals, important as they are, cannot be forced by law.Falwell and Kennedy would argue that Gods law is higher than the laws of mere humanbeings. They would not hesitate to make profanity or adultery crimes punishable by law.

Jim Wallis and Tony Campolo, on the other hand, know they cannot make neglect of thepoor and elderly a crime punished by law, but they do dream of changing the structures of oureconomic system so that public funds are available to assist the least of these in our midst.

Were they to succeed, would that be an establishment of a faith? Is providing for thepoor by means of a social program the same thing coercing someone to pray or listen to prayers?

Lynn would say it is the same thing, but I would say it is not. While from the perspectiveof faith, honoring the Scriptures and following a covenant ethic is certainly good, it must be seenas a particular goodthat is, a good that is not self evident to everyone. While people who praywould argue that prayer is the greatest thing ever, it is only so for those who believe. People whodo not pray should not be forced to pray or hear prayers against their will.

On the other hand, caring for the poor and disadvantaged, while certainly promoted inthe Scriptures, is an ideal that transcends religious belief. Social scientists would argue thatcaring for the poor actually makes a society stronger, healthier. In other words, policies that seekto alleviate and eliminate poverty promote a common good. That people of faith share thisconcern, even if motivated by biblical teaching, does not mean that social programs arenecessarily expressions of faith.

However we discuss these matters, one thing is for certain. Christian activism is here tostay. Faith is, and should be, part of our national dialogue. What people of faith cannot do, and


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should not want to do, is impose their vision on everyone else by means of law. We should bewilling to contribute to the common good in every way we can. But as for the particular goodwhich grows out of the ideals of our faith, thats when being salt and light becomes important.

PAY DAY LENDINGAN UNGODLY PRACTICE

The Bible has much to say about economicsboth personal and communal.Expectations about the use of wealth and the needs of the poor are among the most frequenttopics in Scripture. In fact, even when the Bible is offering instruction about something else, likesin for example, economic examples are often used to illustrate the point. Jesus Forgive us ourdebts, being is just one notable example. It is obvious, even from a cursory reading, thateconomics and spirituality are closely linked.

Unfortunately much of the Christian community all but ignores biblical teaching aboutwealth and poverty. What is not ignored is often mangled into a spiritual mush that makes itnearly impossible to understand the biblical vision. There are many examples around of thisfailure, but none quite as egregious as the Pay Day loan business.

If you have a job and a checking account you probably qualify for a pay day loan. Itdoesnt matter about your credit history, or even your ability to repay. All thats really important

is that you are down on your luck and are willing to pay the price for some short term cash. And,oh is there a price to pay.

For the use of $100 for two weeks there is normally a fee of about $20. You can do themath yourself, but if factored out into an annual percentage rate, $20 for the use of $100 for twoweeks amounts to nearly 500 percent interest. I think this is what the prophet Amos had inmind when he complained about those who sell the poor for silver.

The pay day loan people say these exorbitant fees are justified because of the risksinvolved. But that argument is pretty hollow given the rest of the deal. You see, in addition tosigning a promissory note, borrowers also give the lender a post-dated check for the amount ofthe loan plus the fee. At the end of the two weeks the lender simply deposits the check. If thecheck bounces, pay day lenders then have recourse to the legal system to collect the debt on theirbehalf. I imagine the threat of a visit from the sheriffs office is a strong inducement for the

check to be good.So what does any of this have to do with the Bible? According to the Scriptures, Godcondemns economic practices that prey on the poor. There are specific provisions aimed atpreventing the exploitation of the needy at the hands of the rich and powerful. There is even onepart of the Bible that calls for the periodic cancellation of debt, just to make sure that the poorget a fresh start from time to time.

Obviously we are not going to cancel everyones debt, but what we might do is limit theabuse of these so-called lending services. At present, pay day loans are virtually unregulated.Bringing them under the Alabama Small Loan Act would cap the interest charge at 36 percentnot that we should be overly proud of even that.

Heres the thing. We try to prove our faithfulness by displaying the Ten Commandmentsor offering prayer in school. But Jesus said genuine righteousness shows itself in mercy,kindness and justice. Its when we show love and compassion to the least of these in our midstthat the validity of our faith finds full expression. Gouging the poor with ungodly interest is notwhat he had in mind.


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Worship Resources

Sermon- BLESSED ARE THE POOR? Luke 6:20 By Jim Evans

It's hard to imagine in any realistic sense how Jesus could say that the poor are blessed.There is nothing blessed about being poor. Living in poverty often includes a lack of adequatehousing and healthcare, not enough food or drinking water, poorly funded public schools and alack of parental presence for children simply because parents have to work.

In what sense, given this bleak reality, can Jesus think that the poor are blessed?To understand his words we must understand the world into which Jesus spoke the

words. They relate to a specific theology and a specific social class arrangement. In the world ofritual purity created for and maintained by the Temple establishment of the first century, therewere those who were considered clean and unclean, pure and impure, blessed and cursed, sinnerand righteous.

These are social designations which created social classes. To be a sinner did notnecessarily mean that a person had transgressed some particular law. A sinner was anyone who

was not ritually right to worship in the Temple. A leper, therefore, would be a sinner. A womanon her menstrual period would be a sinner. Someone with a physical defect, such as being bornblind, would be a sinner.

And someone living in poverty would also be a sinner. A beggar or some farmer who hadlost the farm and was reduced to living off the charity of others would have been regarded as"cursed of God." First century Jewish theology taught that everything that happened was theresult of God's activity. If bad things were happening to a person, then they must have donesomething to deserve punishment. The popular notion was if you were poor then you werecursed by Godcursed are the poor.

Jesus' entire ministry was aimed at overturning ritual righteousness. The fact that hewould heal and offer forgiveness outside the Temple routine demonstrates his desire to seepeople find peace with God. His intentional breaking of Sabbath rules, and his deliberateassociation with sinners, was an open rejection of the social classes created by ritualrighteousness.

It is in this context that Jesus calls the poor blessed. In describing the poor as blessedJesus is critiquing a system that blames victims for their own misery. He is saying to those whowould regard the poor as despised by God that they are wrong. These "little ones," Jesus wouldsay, are the special concern of God. All of us, according to Jesus, will eventually be judged byhow we treat the "least of these in our midst."

It is also important to realize that when Jesus said the poor are blessed that he was alsotalking to the poor directly. His words were a form of pastoral care. For people who lived dailynot only with the misery of their poverty, but also the added burden of believing God despisedthem, Jesus' words were like healing balm. "You are not cursed by God, you are cherished byGod. You are blessed because God has taken note of your plight and is working to save you."

Which creates the final context in which the words "blessed are the poor," have

application. The words are also spoken in the hearing of those who are not poor. The idea here isthat Jesus is trying to help us change our way of thinking about poverty so that we mightbecome part of the solution rather than part of the problem.

One of the things that negative social designations accomplish is a sort ofdehumanization. The poor are not seen a full human beings, they are diminished human beings.They are sinners, cursed, unclean, unrighteous. Once we start calling people names it becomespretty easy to ignore them and real easy not to love them.

So Jesus seeks to overturn the theology that allows us to dehumanize the poor. He givesthem positive social designations. He calls them blessed, little ones, children, sheep, brother,


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sister, and friend. Once we start using positive social designations for the poor, it becomes easyto re-humanize them, to care about them, to embrace them as our neighbor.

Even though we no longer function in a ritually based social system, we havenevertheless created some of the same sort of negative social designations for the poor thatexisted in Jesus' day.

We see and treat the poor as marginally dangerous. People assume, sometimes rightly,

that poor neighborhoods have high crime rates. That, however, does not mean that all the poorwho live there are criminals. And yet that lingering prejudice remainsthe poor cannot betrusted. It's a new way of classing them as sinners.

We also perpetuate the idea that the poor are poor because of their own decisions. Ifsomeone is living in poverty then they must have done something that made them poor. Maybethey are lazy or they use drugs. And sometimes that is true. Sometimes poverty is the result oflife decisions. But not always.

Sometimes poverty is the result of huge economic factors that are beyond the reach ofindividual decision. Sometimes poverty is the result of illness or age. Among the many peoplewho live in poverty in our world, the vast majority are the aged and the very young. Poverty isnot always the fault of the one who is suffering.

Jesus saying "blessed are the poor" becomes our challenge to change our minds and our

attitudes about poverty in our world. Seeing the poor as blessed by God is our chance to re-humanize them and become neighbor to them.

Learning to say "blessed are the poor," is also our chance to give to those who live inpoverty what they all most needto be treated with dignity and respect. To live believing thatyou are cursed or despised is a terrible blow to the psyche. It creates opportunities for all sorts ofresentment and anger to take hold.

Love is the remedy for this anger, and it begins with learning to say that the poor areblessed.

LITANYLeader: We gather as a blessed community. You have been gracious and generous to us, O Lord,accept our thanks today as we worship.

People: Blessed are they who respond to the Lord with gratitude.Leader: You have anticipated our every need and provided a wealth of resources for us to enjoy.People: Blessed are they who know that God has provided.Leader: We understand and confess that the resources you have provided are not just for thosewho have them, but also for those who do not have them.People: Blessed are they who are willing to share what the Lord has given.Leader: Help us not to see our blessing as a privilege, but rather an opportunity to make truewhat you have taught us.All: Blessed are the poor, yours is the kingdom of God.

PRAYERWe pray with the Psalmist today, O Lord, create in us a new heart.Create in us a heart that is tender with compassion.Create in us a heart that is willing to learn new truth, and to repent from selfishness.Create in us a heart that desires all of your children to be cared for and to have adequateresources for life.Create in us a heart that believes that the concerted effort of people of faith can change thisworld for the better.Create in us a heart that is willing to dream of that better world.Amen.


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The Imperative ofMade in the ImageA Bible Study Regarding the Churchs Response to Poverty

Alabama Poverty Project 2007


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Table of Contents

Introduction

I. Background 12

II. Stating the Problem 12

III. Defining the Terms 16

IV. Cost or Price - Which Will You Pay? 18

V. The Lord God - Maker of Us All 18

VI. The Poor You Have With You Always 19

VII. Do Not As Some Do 19

VIII. The Works That I Do Shall You Do Also 19

IX. DIY 19

X. A Call To Action 20

XI. Know Them Who Labor Among You 20

XII. Be Instant In Season and Out 20

XIII. Somebodys Watching You 20

XIV. Commentary 21

References 24


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Introduction

This Bible study is presented in such a manner as to allowparticipants to customize the study to suit their needs. Topics are listed

with various scriptures for in-depth study. While the lists are not

comprehensive, they will serve as a good starting point. The commentary atthe end can be used as a guide, or as a separate, more structured study.

Approached with prayer and an open and receptive heart, the lessonswill enlighten and challenge. It is time that we were about our Fathersbusiness.


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I. Background

Gen. 1:27-28aGod created man in His own image, in the image of God created Hehim; male and female created He them. And God blessed them, and God said unto them,Be fruitful, and multiply, and replenish the earth, and subdue it..

Gen. 2:7And the LORD God formed man ofthe dust of the ground, and breathed into hisnostrils the breath of life; and man became a living soul.

Gen. 9:5-6 And surely your blood of your lives will I require; at the hand of every beast will Irequire it, and at the hand of man; at the hand of every man's brother will I require the life ofman. Whoso sheddeth man's blood, by man shall his blood be shed: for in the image of Godmade he man.

Rom. 1:21-23 Because that, when they knew God, they glorified Him not as God, neither werethankful; but became vain in their imaginations, and their foolish heart was darkened.Professing themselves to be wise, they became fools, and changed the glory of theuncorruptible God into an image made like to corruptible man, and to birds, and

fourfooted beasts, and creeping things.

Mark 14:7For ye have the poor with you always, and whensoever ye will ye may do themgood: but me ye have not always.

II. Stating the Problem

Matt. 6:21 and Luke 12:34 For where your treasure is, there will your heart be also.

Ezek. 22:29 The people of the land have used oppression, and exercised robbery, and havevexed the poor and needy: yea, they have oppressed the stranger wrongfully.

Prov. 30:14 There is a generation, whose teeth are as swords, and their jaw teeth as knives, todevour the poor from off the earth, and the needy from among men.

Prov. 22:7The rich ruleth over the poor, and the borrower is servant to the lender.

III. Defining the Terms

A. From the Dictionary

Alms - 1. money, food, clothing, etc. given to poor people. 2. a deed of mercy.

Heart - 4. the central, vital or main part; real meaning; essence, core. 5. the human heart

considered as the center or source of emotions, personality attributes, etc. specifically, a) inmostthought and feeling, consciousness or conscience; b) the source of emotions contrasted with thehead, the source of intellect, c) ones emotional nature or disposition, d) any of various humanfeelings; love, devotion, sympathy, etc. e) mood, feeling,f) spirit, resolution or courage.

Imperative - 1. having the nature of , or indicating, power or authority; commanding 2.absolutely necessary; urgent; compelling Gram. 3. designating or of the mood of a verb thatexpresses a command, strong request, or exhortation 1. a binding or compelling rule, duty,requirement, etc. 2. acommand; order.


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Judge - 3. a person qualified to give an opinion or decide on the relative worth of anything. 4.to form an idea, opinion or estimate about (any matter).

Know- apprehend, 1. to have a clear perception or understanding of; be sure of or wellinformed about. 2. to be aware or cognizant of; have perceived or learned. 3. to have a firm

mental grasp of; have securely in the memory. 4. to be acquainted or familiar with. 5. to haveunderstanding of or skill in as a result of study or experience.

Poor - 1.a) lacking material possessions; having little or no means to support oneself; needy;impoverished b) indicating or characterized by poverty2. lacking in some quality or thing; a)lacking abundance; scanty; inadequate, b) lacking productivity; barren; sterile c) lackingnourishment; feeble; emaciated d) lacking excellence or worth; below average, inferior, bad, etc.or paltry, mean, insignificant, etc. e) lacking good moral or mental qualities; mean-spirited;contemptiblef) lacking pleasure, comfort, or satisfaction g) lacking skill 3. worthy of pity ;unfortunate.SYN. -- poor is the simple, direct term for one who lacks the resources forreasonably comfortable living.

Treasure - 1. accumulated or stored wealth, esp. in the form of money, precious metals, jewels,etc. 2. any person or thing considered very valuable.

B. From the Bible (Biblical definitions are coded according to the numbering system found inJames Strong'sExhaustive Concordance of the Bible.)

Alms - 1654. merciful. Mercifulness, (active) compassion.

Command - 1291. denoting transition, to send, to give a charge. 1297. to command, arrangein its proper order. The order, commandment, or edict itself; the decree of the king. 1299. toappoint, order. An ordinance. 1778. to charge, command. A commandment but emphasizing thething commanded, a commission, mandate, precept.

Heart - 2588. the seat and center of human life. (I)As the seat of the desires, feelings,affections, passions, impulses. the heart or mind. (A) Generally (Mat. 5:8), the pure in heartmeaning those whose center of life has been made pure by Jesus Christ. The counsels ordispositions of the heart or inner man.(III) In the New Testament the heart representsespecially the sphere of Gods influence in the human life. It is in the heart that the naturalknowledge of God has its seat, and there also in the light of His knowledge, the glory of Godshines in the face of Jesus Christ.

Know - 319. to make oneself known. 588. approve, accept. 5318. manifest. 1096.become, tobecome manifest. 1921. to fully know. 1987. to understand. 3129. to learn. 3670. toacknowledge, confess. 3858. to admit. 4856. to agree with.

Judge - 144. to perceive with the external senses as well as the mind. Involves knowledgebased upon experience. 350. To discern to examine accurately (judicial) to ask. 1106.Discernment determines conduct. Recognize the counsel given without a command from the(counselor). Good will, something thought through the opposite of willful ignorance. To separateoneself from those on whom Christians show mercy. To stand at a crossroad with uncertainty.1341. A judgment which renders justice and produces right. Opposite of favoritism andpartiality. 2233. to esteem an individual in a particular light. 2250. moral light. 2917. to judgerightly, according to the flesh, generally unfavorable, to vindicate, avenge.


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Poor - 3993. to work for a living. Poor, but able to help oneself through his own labor or toil.3998. Miserably poor, poor and needy, utterly destitute; 4433. poor and helpless. To be orbecome poor, helpless, and therefore to beg. 4434. to crouch, cower like a beggar, poor andhelpless,, someone in abject poverty, utter helplessness, complete destitution, dependent onalms such as a beggar. A poor, helpless man and therefore a beggar. The poor, meaning the

needy, those destitute of the necessities of life and subsisting on the alms of others. Of those whovoluntarily become poor for the Son of mans sake. Generally, poor, needy...one who may bepoor but earns his bread by daily labor; also spoken of most poverty without the idea of beggingas opposed to the rich. By Implication, poor, low, humble, of low estate, including also the ideaof being afflicted, distressed, poverty, want, helplessness, lacking, deficient; pitiful, miserable.

Treasure - 2344. (I) Treasure, anything laid up in store, wealth. Metaphorically, of spiritualtreasures pertaining to the mind or to eternal life. (II) Treasury, place where treasures or storesare kept, storehouse, Metaphorically, the storehouse of the mind, where the thoughts, feelings orcounsels are laid up.

IV. Cost or Price - Which Will You Pay?

Prov. 10:4 He becometh poor that dealeth with a slack hand: but the hand of the diligentmaketh rich.Prov. 22:9 He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.Prov. 14:21 He that despiseth his neighbour sinneth: but he that hath mercy on the poor,happy is he.Prov. 28:27He that giveth unto the poor shall not lack: but he that hideth his eyes shall havemany a curse.Prov. 21:13 Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shallnot be heard.Prov. 29:7The righteous considereth the cause of the poor: but the wicked regardeth not toknow it.

Prov. 14:31 He that oppresseth the poor reproacheth his Maker: but he that honoureth himhath mercy on the poor.

V. The Lord God - Maker of Us All

Job 5:15-16 But He saveth the poor from the sword, from their mouth, and from the hand ofthe mighty. So the poor hath hope, and iniquity stoppeth her mouth.Job 31:15 Did not He that made me in the womb make him? and did not One fashion us in thewomb?Job 34:19 How much less to him] that accepteth not the persons of princes, nor regardeth therich more than the poor? for they all [are] the work of his hands.Job 36:15 He delivereth the poor in his affliction, and openeth their ears in oppression.

Ps. 72:12 For he shall deliver the needy when he crieth; the poor also, and him that hath nohelper.Ps. 140:12 I know that the LORD will maintain the cause of the afflicted, and the right of thepoor.Zech. 7:10 And oppress not the widow, nor the fatherless, the stranger, nor the poor; and letnone of you imagine evil against his brother in your heart. II Cor. 9:9 As it is written, He hath dispersed abroad; He hath given to the poor: Hisrighteousness remaineth for ever.


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VI. The Poor You Have With You Always

Levi. 19:10 And thou shalt not glean thy vineyard, neither shalt thou gather [every] grape ofthy vineyard; thou shalt leave them for the poor and stranger: I [am] the LORD your God.Zeph. 3:12 I will also leave in the midst of thee an afflicted and poor people, and they shalltrust in the name of the LORD.

Matt. 26:11 For ye have the poor always with you; but me ye have not always.

VII. Do Not As Some Do

Deut. 15:9 Beware that there be not a thought in thy wicked heart, saying, The seventh year,the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest himnought; and he cry unto the LORD against thee, and it be sin unto thee.Job 24:4 They turn the needy out of the way: the poor of the earth hide themselves together.Prov. 22:16 He that oppresseth the poor to increase his riches, and he that giveth to the rich,shall surely come to want.Jer. 5:28 They are waxen fat, they shine: yea, they overpass the deeds of the wicked: they judgenot the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not

judge.Prov. 17:5 Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamitiesshall not be unpunished.Jas. 2:3 And ye have respect to him that weareth the gay clothing, and say unto him, Sit thouhere in a good place; and say to the poor, Stand thou there, or sit here under my footstool:

VIII. The Works That I Do Shall You Do Also

Levi. 19:15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person ofthe poor, nor honour the person of the mighty: [but] in righteousness shalt thou judge thyneighbour.Deut. 15:7If there be among you a poor man of one of thy brethren within any of thy gates in

thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thinehand from thy poor brother:Job 20:10 His children shall seek to please the poor, and his hands shall restore their goods.Ps. 41:1 Blessed is he that considereth the poor: the LORD will deliver him in time of trouble.Ps. 82:3-4 Defend the poor and fatherless: do justice to the afflicted and needy. Deliver thepoor and needy: rid them out of the hand of the wicked.Prov. 19:17He that hath pity upon the poor lendeth unto the LORD; and that which he hathgiven will he pay him again.

IX. DIY - The Do-It-Yourself Version of Somebody Ought To DoSomething

Deut. 15:11 For the poor shall never cease out of the land: therefore I command thee, saying,Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.Job 34:31-32 Surely it is meet to be said unto God, I have borne [chastisement], I will notoffend [any more]: [That which] I see not teach thou me: if I have done iniquity, I will do nomore.Prov. 31:20 She stretcheth out her hand to the poor; yea, she reacheth forth her hands to theneedy.


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Isa. 58:7Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast outto thy house? when thou seest the naked, that thou cover him; and that thou hide not thyselffrom thine own flesh?Luke 14:13 But when thou makest a feast, call the poor, the maimed, the lame, the blind:

X. A Call To Action

Prov. 31:9 Open thy mouth, judge righteously, and plead the cause of the poor and needy.Dan. 4:27Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins byrighteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening ofthy tranquility.Gal. 2:10 Only they would that we should remember the poor; the same which I also wasforward to do.

XI. Know Them Which Labor Among You

Ps. 10:4, 11 The wicked, through the pride of his countenance, will not seek [after God]: God[is] not in all his thoughts. He hath said in his heart, God hath forgotten: he hideth his face; he

will never see [it].Job 34:27Because they turned back from him, and would not consider any of his ways:Job 29:14 I put on righteousness, and it clothed me: my judgment [was] as a robe and adiadem.Jer. 22:16 He judged the cause of the poor and needy; then it was well with him:was not thisto know me? saith the LORD.

XII. Be Instant In Season and Out - Preach the Gospel

Ps. 12:5 For the oppression of the poor, for the sighing of the needy, now will I arise, saith theLORD; I will set [him] in safety [from him that] puffeth at him.Ps. 34:6 This poor man cried, and the LORD heard him, and saved him out of all his troubles.

Isa. 29:19 The meek also shall increase their joy in the LORD, and the poor among men shallrejoice in the Holy One of Israel.Matt. 11:5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deafhear, the dead are raised up, and the poor have the gospel preached to them.Luke 4:18-19 The Spirit of the Lord is upon me, because he hath anointed me to preach thegospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to thecaptives, and recovering of sight to the blind, to set at liberty them that are bruised. To preachthe acceptable year of the Lord.Luke 6:20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours isthe kingdom of God.

XIII. Somebodys Watching You

Job 24:1 Why, seeing times are not hidden from the Almighty, do they that know him not seehis days?Job 34:30 That the hypocrite reign not, lest the people be ensnared.Psalm 10:16 The LORD [is] King for ever and ever: the heathen are perished out of his land.Prov. 22:22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate:Matt. 19:21 Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give tothe poor, and thou shalt have treasure in heaven: and come and follow me.


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Mark 12:41-43 And Jesus sat over against the treasury, and beheld how the people cast moneyinto the treasury: and many that were rich cast in much. And there came a certain poor widow,and she threw in two mites, which make a farthing. And he called unto him his disciples, andsaith unto them, Verily I say unto you, That this poor widow hath cast more in, than all theywhich have cast into the treasury:

XIV. Commentary

At the hand of every mans brother will I require the life of man...for in the image of Godmade He man. We are, indeed, our brothers keeper. God has ordained it to be so, yet man doesnot appear, in many cases, to be aware of this central tenet of the godly life.

In the beginning man was given an assignment in the earth before he ever received abody. (See Gen. 1:27-28 and Gen. 2:7) Be fruitful, and multiply, and replenish the earth; andsubdue it: Mission accomplished, right? Perhaps not. Lets take a closer look.

Replenish, according to Websters New World Dictionary, Second College Edition,means to make full or complete again, as by furnishing a new supply. Keeping in mind that our

objective is to explore the Churchs obligation to the poor and needy, the fact that we have failedto complete our assignment is glaringly obvious.

Theres no arguing that weve taken care of the multiply part; and essentially the samemay be said of the third command, to subdue the earth. We have managed to withdraw,bring into subjection and cultivation; conquer; vanquish; overcome; and control one frontierafter another until very little of our world remains pristine. So how have we managed to miss themark where replenishing is concerned?

Rom. 1:21-23 answers this question quite well. Because that, when they knew God, theyglorified Him not as God, neither were thankful; but became vain in their imaginations, andtheir foolish heart was darkened. Professing themselves to be wise, they became fools, and

changed the glory of the uncorruptible God into an image made like to corruptible man...Money became our focus and our god.

The love of money. Every man for himself. Its a dog eat dog world. God bless usfour and no more. Survival of the fittest. Self-made man. Somebody ought to dosomething. Selfishness, pride, apathy; call it what you want, but the bottom line isdisobedience.

To begin laying a foundation for greater understanding, lets start by asking two verysimple questions. Do you know God? Do you love Him? Lets turn again to the Bible to help usanswer these questions truthfully.

If ye love Me, keep My commandments. John 14:15

And hereby we do know that we know Him, if we keep His commandments.I John 2:3He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is notin him. I John 2:4


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Lets ask those same questions again. Based on what the Word says about loving and knowingGod; do you love Him? Do you know Him? Clearly, for either of these questions to be truthfullyanswered in the affirmative, we must keep His commandments.

Now that thats settled, lets find out what His commandments are regarding ourresponsibility to the poor and needy.

Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, norhonour the person of the mighty: [but] in righteousness shalt thou judge thy neighbour. Levi.19:15

For the poor shall never cease out of the land: therefore I command thee, saying, Thou shaltopen thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. Deut. 15:11

Open thy mouth, judge righteously, and plead the cause of the poor and needy.Prov. 31:9

Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and

needy: rid them out of the hand of the wicked. Ps. 82:3-4

For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.Gal. 5:14

But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowelsof compassion from him, how dwelleth the love of God in him? 1 John 3:17

Although not an exhaustive list by any means, the scriptures shown above will get us wellon our way toward understanding the Churchs mandate to replenish.

The definitions given herein are from both Websters New World Dictionary of the

American Language, Second College Edition and The Complete Word Study Dictionary: NewTestament. This comparison of secular and biblical definitions is provided to assist us inunderstanding the differences between how the world generally thinks and how Christiansmight view the world around them. While there are many commonalities, a quick perusal willidentify some interesting differences. For example, the dictionary defines the poor as simplylacking material possessions, while, in at least one place, the Bible defines the poor as thosewho work for a living. (II Cor. 9:9).

In the book of Proverbs, the wisdom of Solomon vividly contrasts both the cost and theprice involved in our treatment of the poor and needy. Perhaps the most troubling truth is foundin Proverbs 21:13. Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, butshall not be heard.This revelation alone should be enough to rouse even the most apatheticamong us.

Did not He that made me in the womb make him? And did not One fashion us in thewomb? Job 31:15

Have you ever contemplated the many facets of these rhetorical questions? Job 34:19tells us that we are all the work of His hands, so why is it that some people seem to have wonthe genetic or financial lottery and others struggle all their lives just to keep their heads abovewater where health and finances are concerned?


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...the Father, who without respect of persons judgeth according to every man's work... I Ptr.1:17a

So then, is it their own fault that they are poor, or is the Church somehow at fault? Havewe done our part? The Bible tells us that during His earthly ministry, one of the things that

Jesus referred to as proof that He was indeed He that should come [the Messiah] was that thepoor have the gospel preached to them. (Matt. 11:5) This good news prescription appears inthe same verse along with the blind receive their sight, and the lame walk, the lepers arecleansed, and the deaf hear, the dead are raised up... Therefore, we can easily qualify thepreaching of the gospel as a means of reversing the effects of, or eliminating, poverty. And helifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom ofGod. Luke 6:20.A major part of the task of replenishing then is teaching the poor to access thekingdom of God.

And one of you say unto them, Depart in peace, be ye warmed and filled;notwithstanding ye give them not those things which are needful to the body; what doth itprofit? Jas. 2:16

Preaching the gospel to the poor is more than words. The truth of Gods Word will notonly replenish the spirit, but when mixed with faith and given time, the stuff of life itself. Whatabout the waiting period? How can the Church effectively assist the poor and needy in bridgingthe gap between seed time and harvest? Do the works of Christ. He fed those who followed Him.(See Matt. 14, Mark 6, Luke 9, John 6 and Acts 4.) Go ye and do likewise.

He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will hepay him again. Prov. 19:17Blessed is he that considereth the poor: the LORD will deliver him in time of trouble.Ps. 41:1

Without question, many would assent to the following statement: Somebody ought todo something. However, exceptions not withstanding, these same people would balk at thefollowing: Do it yourself. God forbid that the Church should fall into the category of adisobedient and gainsaying people. (Rom. 10:21) (Those who speak or act against the truth ofGods Word.) It is far more profitable to simply do as the Bible instructs. If in doubt, observe thefollowing:

Surely it is meet to be said unto God, I have borne [chastisement], I will not offend [anymore]: [That which] I see not teach thou me: if I have done iniquity, I will do no more. Job34:31-32

The call to action is to all of us. (See II Cor. 5:14-21) It involves preaching, feeding,clothing, and becoming a dependable, consistent, change agent. Let us now be spurred toanswer the call, spurred on to complete mankinds original assignment. Accepting ourresponsibility to make full or complete again, as by furnishing a new supply, we can replenishthe earth.

And we beseech you, brethren, to know them which labour among you, and are overyou in the Lord, and admonish you; I Thess. 5:12.

Follow those who follow Christ.Beware of those who would do otherwise.


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For his eyes are upon the ways of man, and He seeth all his goings. Job 34:21

Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for thewidow. Come now, and let us reason together, saith the LORD: though your sins be as scarlet,they shall be as white as snow; though they be red like crimson, they shall be as wool. If ye be

willing and obedient, ye shall eat the good of the land: But if ye refuse and rebel, ye shall bedevoured with the sword: for the mouth of the LORD hath spoken it. Isa. 1: 17-20

And the King shall answer and say unto them, Verily I say unto you,Inasmuch as ye have doneit unto one of the least of these my brethren, ye have done it unto Me.Matt. 25:40

References

Bible - King James VersionMacSword modified Nov. 2004. Online. http://www.macsword.com

DictionaryGuralnik, David, ed. Websters New World Dictionary of the American Language,

Second College Edition. Cleveland - New York: William Collins + World Publishing Co.,Inc. 1976.

Word Study DictionaryZodhiates, Th.D., Spiros, ed. The Complete Word Study Dictionary: NewTestament. Chattanooga: AMG International, Inc. rev. ed. 1993.

About the Author: Debra Thomas Jones, a member of APPs Board of Directors, is a chaplain with the Department of CorreBirmingham Work Release Center for Women

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