This is part 3 of a four-part series. Here are links to Part I and Part II.

When God made the heavens and the earth, he did not create slums. His creation was made to be in a state of flourishing, benevolently governed by humans made in his image. Later, God set his affections on a slave race in order to demonstrate to the world his intentions for human shalom-prosperity-flourishing, and set up an economic and social system so that "there should be no poor" among them (Deut. 15:4); they would lend to many nations but would never need to borrow (Deut 28:12). Land would be redistributed on a regular schedule (Lev. 25) and debts were forgiven on a seven-year cycle (Deut. 15) in order to insure no one would be driven so deep into poverty that they could never get out.

In the early days of the church we glimpse once more God's offense at poverty and his intention to establish a poverty-free kingdom.

When Paul and Barnabas went before the Apostles to be certain that their kingdom-building efforts among the Gentiles were not in vain, "They asked only one thing, that we remember the poor, which is actually what I was eager to do." (Gal. 2:10). Of all the theological issues the Apostles might have emphasized to Paul and Barnabas in the early days of establishing the church, their only concern was that Paul knew the importance of remembering (or caring for) the poor.

The church, like the nation that God established among the former Hebrew slaves, was to be a place where poverty was non-existent, or at least a rare exception. The early followers of Jesus entered into a community without private ownership or personal hoarding. As a result, they lived a reality that did not include poverty:

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles' feet, and it was distributed to each as any had need. Acts 4:32-35 (Also see Acts 2:44).

In order to eradicate poverty from among them, the followers of Jesus not only denounced private ownership and embraced the idea of communal wealth, but they undertook social programs, such as daily distribution of food to widows. Such systems required time, effort, intention, and a layer of management which they dubbed "servants," (diakonos in Greek) or Deacons. These were the systems and structures adopted to insure that “there was not a needy person among them,” (Acts 4:34) or in the words of the Old Testament Law, “there should be no poor among you.” (Deut. 15:4)

The church was an organism which was to express Christ's kingdom on earth. As such, poverty would not be tolerated. John the Baptist, Jesus, Peter, Paul and James all addressed issues of poverty and wealth in their teachings which indicated God's intent that his image-bearers might live lives of material sufficiency and radical generosity.

But what of Jesus' statement that, "you always have the poor with you," (Matt 26:11, Mk 14:7, Jn 12:8)? The point of Jesus’ comment was that showing kindness to the poor is something the disciples would have ample opportunity to do, but that anointing Jesus' body for burial was not. The concern about using the anointing money to help the poor was a deception anyway. It was something Judas Iscariot raised because his intent was to take the money for himself (Jn 12:6). His concern was not for the poor. Jesus' statement is not resignation to poverty. His words do not encourage us to accept poverty any more than if he had said "there will always be brothels," would encourage us to accept sexual exploitation. Sin may not be completely eliminated before his return, but this is not license for us to allow evil to flourish.

In God's abundant creation, in the national laws that he established for his people, and in the teachings of Christ and the operation of the early church it is clear - Poverty is anathema for those who know, love and follow the God of the Universe and its existence is an offense to be addressed by his people.

When God made the cosmos and everything in it, we see the oft repeated phrase in Genesis 1 and 2, "it was good." It shows up seven times, and the final time the phrase shows up was when God surveyed all he made. Then, he saw that it was "very good." So in this pristine creation of abundant goodness it strikes one as strange that God declares something in the cosmos as "not good." What was "not good" wasn't the fact that evil was a possibility (as implied in the existence of the tree of the knowledge of good and evil), nor that God's enemy was allowed to slither around and mess with things. The one thing in all of creation that was "not good" according to the voice of God himself, was the aloneness of man - Individualism.

While it is true that each human person is unique, and that there is affection between Creator and each particular individual, our view of the importance of self – the inflation of the individual and the diminishing of the community - has certainly impoverished the theology of the western church.

Our language betrays the fact that we are among the most individualistic and possessive people on the planet. Westerners (and mainly Americans in my experience) say things like "my doctor," or "my pastor," or "my hairdresser," which, when you think about it, is a little weird; as if these people are owned, and live exclusively to serve me.

It is easier for those of us in the west to live alone than most anywhere else on earth. Extended family and community are woven into to fabric of most cultures in the world and only in bizarre circumstances would a person choose to live, or even be allowed to live, by themselves.

Among the poor it is unsustainable to live alone. Most of the poor live in close (some would say crowded) community. Even street kids live in community. As a matter of fact, one hundred and fifty years ago in America most of us were farmers and we, too, had a more developed sense of community. But In the modernized, privatized, Americanized version of Christian faith, we view decision-making, relationship, and journey with Christ through an almost exclusively individualistic lens.

The idea of Christ as "personal Lord and savior," is relatively new to Christianity; and as I travel about the world I find the phrase predominantly used in the west. The ancient Jewish people, as all ancient peoples, thought of themselves collectively, and their relationship to Yahweh was more communal than it was individual. Within the early church we see whole households (which likely included related as well as unrelated people) converting to Christianity together (Acts 11:14, 16:15, 31, 18:8, I Cor. 1:16). Paul also addressed entire households in his letters, not to mention writing to communities of believers meeting in a city or region. Most cases of the word "you" in the New Testament are plural (again the English language betrays the fact that we only have one word for "you,” mostly used in the singular, unless y’all are southern). And the descriptions in the Bible of the future glory of Christ with his Bride treat the church as a collective entity.

Each individual person needs to answer the question which Jesus put to his disciples, "Who do you say I am?" We must each stand as individuals before our Maker to some degree or other. And it is appropriate to get alone with God in our prayer closets. Even Jesus went off by himself to commune with his Father. But most of us in the west, myself included, have so constructed a privatized, individualized faith, that we have lost something of the communal nature of the Godhead. My conception of heaven, my understanding of salvation, and the idea of sanctification are almost exclusively centered on me as an individual. The Christ who taught us to pray “OUR Father” has a communal understanding of heaven so far as I can see from some of the Kingdom of God parables (which often dealt with a king and his people or a landlord and his stewards). And from the description of the collective Bride comprised a great throng of people from every language and ethnic group. The call to repentance in the New Testament was almost always addressed to communities or collections of people (like Pharisees, soldiers, tax collectors, scribes, the nation of Israel or the city of Jerusalem, in addition to other entire cities). And the idea of spiritual growth, holiness, righteousness and justice are almost always expressed in communal terms.

There’s a whole lot of “one another” terminology in the Epistles and Gospels and the concept of career or even education was rarely something as individualized as it is for modern westerners. TheThe idea of a singular person deciding on their own to become a singular missionary and going on their own to spread the gospel is relatively rare in the New Testament (Philip being wisked off is the exception. There were not "missionaries" by and large, there were wandering mission communities).

We are communal people, created by a communal Godhead – God-Christ-Holy Spirit. Even our western nuclear family construct (comprised of only parents and children – or in some cases parent and child) is a frightfully smaller circle than we find in the lifestyles described in Scripture. Our understanding of the Christian faith, of God, and of ourselves is drastically shaped by an individualistic worldview driven by the concept of ME and MY.

Only by submitting ourselves to the community of Father, Son and Spirit and intentionally fostering interdependent relationships; living, eating, and serving in larger groups than most of us in the west are used to, can we come to more fully understand the God who exists in community and calls whole communities of people into fellowship with the Three in One.

The drug company, Pfizer, just settled with the U.S. government for $2.3 billion on charges of fraud. Pfizer essentially admitted that they were promoting the use of Bextra for ailments which the drug wasn’t designed to address. In the language of early America – they were peddling snake oil, “Good for what ails you!”

At the start of our local Fourth of July fireworks extravaganza the National Anthem was played. As the final bars of the song belted out, "... and the home of the brave," several F-16 fighter jets rocketed past just overhead, kicking in their after burners in a display of Air Force might. The crowd roared in exultation. At that moment, I was overcome with a sadness which was hard to shake all through the evening. While I am sure the crowd was not celebrating the weaponry of the aircraft, it was strange to me that the sight of war planes which have been responsible for so many military and civilian deaths would elicit cheering.

Poverty and war co-exist in an unholy alliance. War excites poverty and poverty excites war. The impoverishment of the Rhineland in Germany because of World War I contributed to the rise of Hitler and the launch of World War II. The war in Bosnia created immense poverty and the crisis faced by military action against Palestinians is generating unbelievable desperation. Civil war is the worst. The Liberian civil war created such desperate hunger that the residents of Monrovia consumed all the animals in the city zoo. This kind of poverty, in turn, becomes the combustible mixture which can be leveraged by the right charismatic leader to foment war.

In the current global recession, poverty and war are among the few growth industries. Arms manufacturers and those who make war planes are doing booming business these days. The colossal US military spending over the past eight years was at its highest level in real terms since World War II, most of it done through borrowing. The documentary, Darwin's Nightmare, mentioned in a previous blog, illustrates how the booming arms business is destroying parts of Africa. Poverty and war are symbiotic partners, and the two of them are growing tremendously at the moment.

I'm not one who puts much stock in comparisons which suggest that the amount we have spent on war in the past few years could feed the world six times over, as if we could simply shift money spent on weapons (or fireworks for that matter) to poverty alleviation. While it would be beautiful, realistically money just doesn't move from one place to another like that. Our military expenditures are motivated by fear - sometimes real, sometimes imagined - and you don't free up that kind of money by calculating how much bread you can buy with the cost of an F-16 (though buying bread for the poor might eliminate the need for the F-16 in cases where poverty is fueling hatred). Money simply doesn't shift like that.

I suppose the thing that saddened me was not so much the cost of the F-16s flying overhead as it was the fact that these elaborate and destructive weapons that have played a part in spawning such desperate poverty all over the world would be used as symbols in celebration. The necessity of a military, if such thing is necessary at all, is a necessary evil and should be mourned not celebrated. The sight of such things ought to bring on full-scale grief because they indicate to us that all is not right in this world.

P.S. I eventually shut the comment feature off because I feel as though the dialogue was heading in a direction not intended by the blog post. Comments need to stay on topic and contributed in the spirit of humility and desire to learn together.

1. Are my possessions free for anyone to use? If so, why are they still in my closet?
2. How much of my savings is for a future, known need, and how much is simply insulating me from dependence upon God?
3. Do I have “the plunder of the poor in my home?” (Is. 3:14)

The racial disparity in the Wisconsin prison population is among the highest in the nation. For every 100,000 whites in the state, 400 are in jail and for every 100,000 blacks, 4,000 are in jail, so that when you visit a place like the Columbia County Correctional Facility it almost feels like you walk from a 90% white world into a 90% non-white world. This is just one indication that something needs correcting in our corrections system.

This week Janine and I went to spend a little time with a friend, Tony, who has been caught in the revolving door of Wisconsin corrections for years. The thing he needed prayer for more than anything else was depression. It's hard to not be depressed when you are living on the streets (though Tony is now staying with a friend), and it's hard not to live on the streets when so few will rent to someone with a criminal record unless they have lots of cash to put down, and it's hard to put down much cash when you can't even find minimum wage work.

Tony is stuck, and being stuck is depressing and being depressed increases the likelihood of drinking and then doing stupid things. To top it off, some Parole Officers have become jaded - probably not without cause. This makes it feel like Tony's PO is watching, waiting, even hoping to catch Tony in a mistake in order to send him back to jail (like being late for a parole meeting because of being at the doctor or because his bus was late). Sending Tony back to jail is no solution. Seeing his depression healed (which is related to so many other factors) is just one small step to bringing true restoration.

When I was in the Downtown East Side of Vancouver, BC a couple of months ago I watched drugs being traded openly on the streets while cops rode around on bikes just trying to keep everyone safe and out of the rest of Vancouver. There is even a government facility in the neighborhood to help you shoot up safely. The philosophy of the Vancouver city government and of most corrections system is simply that of containment. It is an emphasis on quarantine not vaccine.

Like the Geresene demoniac (Mark 5) the human solution to aberrant behavior is to chain. Jesus comes to heal and restore. It may well be that we will always need to provide places of quarantine. But those of us who carry around the Spirit and authority of Christ have the vaccine. It's time we stop stockpiling Christ’s love and power by remaining in our safe enclaves and move out into places where we can regularly administer the kind of love in action that will bring healing to those whom society would simply quarantine. While Janine and I love hanging out with healthy people, Jesus said those who were well had no need of a physician (Matt 9:12). Our short visit with Tony is way too rare an occurrence in our lives. Could it be that we might help bring a corrective to our corrections system just by who we choose to tangle our lives up with?