A RE-FOCUS ON EMPOWERMENT

One of my daughter’s favorite movies is the Veggie Tales story of David and Goliath.  As a five year old she loves the animated and colorful characters, the funny movements of the vegetables as they hold items and eat things despite the absence of arms, the creative songs and lyrics and of course the ability for the show to bring to life a tale so famous and full of life.  (OK, so I must admit, those final few items might be likings by me, her father, more than her.)  Either way, this compelling story is full of wonderful principles and re-affirming values.  As I watched the movie with her a few weeks ago I realized for the first time that David was also portraying a concept that is often missed in our retelling of the classic bible story, the principle of empowerment.  We enviably don’t pass up the opportunity to commend David for slaying the giant and overcoming seemingly impossible obstacles while trusting God in the face of adversity, and we shouldn’t, but there is also more there that we mustn’t miss.  For the first time a few weeks ago those crazy vegetables uncovered for me a new concept I had never seen in this story before, the theme of proper biblical empowerment.

As a pastor working in the area of spiritual and community development I often find myself evaluating philosophies and ideologies concerning individual and community growth and development.  How are our strategies on development being impacted by our pre-conceived worldviews and cultural belief systems?  It is a question that digs to the true roots of our poverty alleviation efforts and profoundly influences the concepts we are planting in the minds of our “clients.”  For many Americans the concept of empowerment is closely connected with the transfer of resources, wealth, and technology from the more well-off to the less-well off.  This past week my wife read to me a quote from a book we have both really enjoyed reading.  The book is Seven, an experimental mutiny against excess by Jen Hatmaker.  The book has set forth a great challenge to all individuals and families looking to re-focus on the priorities of life.  While reading the book the following sentence jumped out to us. 


“The poor don’t lack ambition, imagination, or intelligence; most simply lack resources.  We have what they require and more than we need.  We could share.”  (Seven, page 169) 

As much as I have enjoyed the premise of the book, the above statement is an indictment on the American paradigm for overcoming poverty.  That paradigm is one based on a secularistic worldview that reinforces the belief that what really matters are material resources.  Intangible resources such as mind, spirit, creativity, beliefs and culture are downplayed, ignored or often neglected.  In one sense Jen is correct.  We do have excess, and for many living in deep poverty the material needs are overwhelming.  As well, as indicated in the quote, these poor people have been created in the image of God and do have value, purpose, talents, gifts and the ability to think and create, so they don't literally lack an imagination or intelligence.  However, the distribution of resources will not magically restore for them a sense of ambition or a newfound creativity to envision or development.  Where the secularistic, materialistic perspective of poverty alleviation falls short, and I believe this quote becomes misleading, is through the realization that simply distributing resources encourages needy individuals to look outside of themselves or their communities for resources FIRST, limiting their ability to see the bountiful resources in their midst. I agree, more finances, resources and technology could and should be given to poverty alleviation.  However, the question remains: “Will the resources that are given have the effect of empowering the poor or hindering them?”   

(A biblical perspective on resources is also needed and I will address that concept in a future blog.)

Elisheva Sadan's book Empowerment and Community Practice describes empowerment as the following:

“Empowerment is a process of transition from a state of powerlessness to a state of relative control over one’s life, destiny, and environment. This transition can manifest itself in an improvement in the perceived ability to control, as well as in an improvement in the actual ability to control.” (pg 144)

What I find interesting about this statement is that empowerment is deeply tied to one’s ability to control, whether perceived or actual.  For many living in deep poverty lacking a sense of control is a significant issue.  Sensing that they cannot control or change their situation, (Fatalism) leads to perceived powerlessness that becomes debilitating and incapacitating.  A common theme I have noticed over the past 3 years of working with the most vulnerable here in Bolivia, is that many of them lack a sense of self-worth.  They have become indifferent towards their situation and often blame themselves for there inability to overcome and conquer their situation.  They have lost their sense of dignity and value, which is absolutely devastating to see.  Reversing this paradigm is very difficult and we must be extremely careful in our efforts to do so.  With that said, if our answer to this issue is simply giving them “things” we are only re-enforcing their perception of inadequacy!  In a sense we are confirming that yes, in fact, they can’t change, and the only hope for a better future comes through our gifts and altruism towards them.   Sadan’s book continues in this vain by stating that:

“Empowerment is a transition from this passive situation (their sense of helplessness) to a more active situation of control. The need for it is part of the realization of one’s very humanity, so much so that one could say that a person who is powerless with regard to his life and his environment is not realizing his innate human potential. (pg 144)”

“…his innate human potential,” wow,!  How often we forget what it means to be made in the image of God.  We cannot strip the poor of their value and hinder their God-given ability to discover their own resources and potential!  This is a grave tragedy.  This is the “American” way…. and this is not empowerment.

When thinking of empowerment I choose to use the word permit rather than give.  There is a time and place to give, but more often than not we give and neglect to permit.  We must work alongside of them helping to develop confidence, boost self-esteem and enhance their skills to render them proactively assertive and participatory in matters directly affecting their lives.  They need to be permitted to realize their abilities and understand their capacity to change the situation.  This process may not be easy, or immediate but it’s what empowerment is.  Permitting them, maybe for the first time, to see their God given potential.    

King Saul (the asparagus) graciously placed his royal amour on David (an even smaller asparagus) and commended him into battle with the giant.  After all, in order to defeat such a warrior as Goliath one must enter the battle with the best of the best equipment, tested and proven to work.  “Clink… clunk… bang…” and there stands David with only his eyes peering through the amour completely incapable of moving, yet alone able to defeat the mighty Goliath.  Saul tried to empower David with his kingly sword, helmet and amour, but in reality he merely hindered his ability to fight the giant.      

“…I cannot go in these, he said to Saul, because I am not used to them.  So he took them off.  Then took his staff in his hand, chose five smooth stones from the stream, put them in the pouch of his shepherd’s bag and, with his sling in his hand approached the Philistine.”  (1 Samuel 17: 39-40)

“As the Philistine moved closer to attack him, David ran quickly toward the battle line to meet him.  Reaching into his bag and taking out a stone, he slung it and struck the Philistine on the forehead.  The stone sank into his forehead, and he fell facedown on the ground.  So David triumphed over the Philistine with a sling and a stone; without a sword in his hand he struck down the Philistine and killed him.”  (1 Samuel 17: 48-50)

The task that young David the shepherd faced seemed impossible.  The odds and statistics were stacked against him.  Yet, he managed to overcome the task that seemed unfeasible.  The battle that day was not won with the most sophisticated and proven armor of the day.  Rather David chose the weapons that he knew how to use, the weapons that were available to him.  He defeated Goliath that day with a staff, sling, stone and faith that God would prevail against all obstacles. 

Empowerment is about putting into practice what we already have and know.  It’s about permitting others to see the resources that exist and encouraging them to imagine and create, with ambition, a new and better future.  The church holds every human being to be a creation of God. Therefore, each person is valuable. This belief is at the core of Christian theology and thought. If properly understood and applied, it feeds a long-term commitment to address the needs of all men, the poor included.  The biblical perspective of empowerment is one that overcomes all odds by using the resources God has provided within us.  The poor don’t lack ambition, imagination or intelligence… they simply don't know they have it.   Just as David accomplished the seemingly impossible, so too can we, as we partner with the poor and properly empower them towards a better more biblically prosperous future.

POVERTY ALLEVIATION FROM THE ROOTS

A buzz phrase among many evangelicals and within the Christian Church today is the expression “poverty alleviation”.  For many Christians this topic elicits a plethora of thoughts, ideas and actions that are often associated with the command to reach out and care for the “least of these” (Mat. 25:40). Many Christians are well aware of the over 400 verses in the Bible that identify God’s concern for the poor.  Christians understand that God is a Father to the Fatherless (Psalm 68:5), a deliverer of the needy and the afflicted (Psalm 72:12), and a God who secures justice for the poor and upholds the cause of the needy (Psalm 140:12).  The God of the Bible is an active, protective, fatherly God who sees the poor as precious in his sight (Psalm 72:14).  So how do Christians live out these commands and help the poor to embrace God’s plan for their life?  What actions can Christians take to combat poverty and empower the poor to change and reach their potential?  

In the February 2012 issue of Christianity Today, an informative article entitled “Cost-Effective Compassion: The 10 Most Popular Strategies for Helping the Poor” points out some very succinct ways to be cost effective in outreach and service to the poor.  Not only does this article help enlighten Christians on how to be well-informed when giving money to poverty alleviation efforts, but it also re-enforces the very important and biblical concept of stewardship.   With that said, I would like to take a moment to dive deeper into this concept from a little different angle.  Not only should Christians seek to care and serve the poor in their immediate circumstances, but there should also be an emphasis on creating a long-term sustainable answer that will change the poor for generations to come. 

PRODUCTS OF OUR CULTURE

As citizens of the United States and a product of a very secularist culture, many U.S. Christians struggle with a materialistic worldview.  Materialism rests on the presumption that the universe is comprised of one substance and one substance only – physical matter. Thus, a materialistic worldview perspective focuses on the physical world and brings a heightened emphasis towards material resources such as money, technology and natural resources.  Such a paradigm puts great emphasis on development strategies that garner the transfer of material resources as the answer to poverty alleviation.   This perspective often leads to such ideas as “the most effective way to eliminate poverty is to give the poor enough money or material resources so they won’t be poor anymore.”  Simply stated, poverty alleviation or development efforts with a materialistic worldview focus on the transfer of wealth, resources, technology and know how from the more well-off to the less well-off.  This philosophy in many ways has become the unconscious focal point of current day poverty efforts.  Accompany this culturally bred concept with the need for emotional gratification (another weakness of the U.S. culture) and the result is millions of dollars being given yearly, by well-intentioned Christians, towards poverty efforts that exclusively deal with the consequences and not the roots of poverty.   The reality is there are millions of hungry, sick, and abandoned people in the world and Christians have a responsibility to reach them.  The challenge for current day churches, organizations and individuals is how to do this in the most effective manner that utilizes a biblical worldview to create long-term transformation.  

POVERTY AT ITS ROOTS

When discussing the term poverty, it is vital for Christians to approach the dialogue from a biblical perspective.  Though our American cultural has told us that poverty is the result of the lack of material resources, I believe the Bible sees poverty as a deeper issue. Human beings, God’s crown jewel of creation, have profound potential and value. The place this potential often falls short is through the fallen nature of man first brought about through the disobedience of Adam and Eve in the Garden of Eden.  With the entrance of sin came the reality of spiritual, emotional and physical poverty, a complex and devastating result that continues to afflict the world today.  The poverty of man is grounded in the brokenness of his four key relationships established by God from the beginning.  The most obvious and detrimental broken relationship is man’s separation from God.  Separation from God and brokenness in this primary relationship has both severe current and eternal consequences. Next is man’s brokenness with others, himself, and all of God’s creation.  These four relationships are characteristic of all humans, each made in the image of their Creator.  Therefore, poverty as defined by Bryant Myers in Walking with the Poor (pg 86) is “a result of relationships that do not work (are broken), that are not just, that are not for life, that are not harmonious or enjoyable.”  The consequence of this holistic brokenness manifests itself in a multifaceted poverty that can cause pain and grief in all aspects of individual, family, and societal life.  Many of the examples of poverty that exist in the world today (hunger, enslavement, sickness) are a direct result of broken relationships that have brought about corruption or oppression, therefore, resulting in severe poverty. 

On the flip side, when viewing poverty from a biblical perspective one recognizes that material wealth does not bring holistic poverty alleviation.  The secularist worldview that promotes the stockpiling of money and material resources may provide for physical necessities, but it does not reconcile our broken relationships.  Some of the wealthiest people in the world are suffering from severe spiritual and social poverties.  The brokenness they are experiencing from being separated from God has lead to a life without purpose, wrecked marriages and shattered relationships.  The decay is there and is often masked by material wealth and worldly recognition.  The reality is this.  Without the reconciliation power of Jesus Christ, man continues to live in a spiraling state of spiritual, emotional, and physical poverty. 

Hope is not lost.  Christians believe that the blood of Jesus was shed to redeem mankind and “reconcile to himself all things, whether things on earth or things in heaven” (Col. 1:20).  When a person submits his life to the Lordship of Jesus a restoration process begins.  Hope for the brokenness of his relationships in all capacities is restored.  What Christians must also realize is that poverty is a deep rooted issue in cultural and societal worldviews.  For this reason, the immediate impact on physical poverty is many times not apparent.  Poverty, in many cases is a generational issue, re-enforced through lies that have destroyed and debilitated one’s ability to grow and develop his potential.  Many of those living in severe material poverty have developed a fatalistic mindset that breeds hopelessness for any sort of change or cure to their current condition. They live with little optimism of things being any different than the way they have always been.  Therefore, Christians who toil at the deepest levels of poverty alleviation must be advised that overcoming physical poverty takes time, effort and great intentionality.  However, in the midst of these obstacles is recognition of God’s life- changing power. The faith of a Christian is rooted in the assurance that as man submits, God restores, promise returns, behaviors are changed and poverty (from a biblical perspective) can slowly be alleviated.  

POVERTY ALLEVIATION

Not all physical poverty is equal.  The child dying of starvation, the widow desperate for medicine or care, or the family displaced by famine, hurricane or earthquake is in need of immediate action.  Christians must not wait.  Christians must react with due diligence and passion to serve and care for the immediate physical needs of these individuals.  With each bowl of rice served, and every dose of medicine given, Christians must realize that a greater message is being spoken. This is a message of hope and reconciliation.  A message that declares that all men have been made in the image of God and have infinite value, dignity and purpose.  As Christians serve they must also connect. The Christian aspiration should be to not only connect the individual to the love of Jesus but also connect them to an entity that can walk with them through the hardships of life and disciple them in the promise offered through Jesus Christ on the cross.  Enter the local church. 

EMPOWERING THE LOCAL CHURCH

The moment Adam rebelled against God in the Garden everything God created became corrupt.  Since that moment God has been redeeming the carnage that began with Adam, resolving the brokenness and restoring all things to himself.  By following the Apostle Paul’s dialogue in Ephesians chapters 1-3 one realizes the important role of the church.  Ephesians 1:22-23 states “And God placed all things under his feet and appointed him to be head over everything for the church, which is his body, the fullness of him who fills everything in everyway.”  As believers in Christ, the church (local and global, individual and corporate) should be a representative of God’s fullness in everything and in every way.  The church should be the most compelling poverty alleviation advocate that exists!  The church will never be perfect, but this is God’s intention as revealed to Believers through the apostle Paul. 

Paul continues this thought in Ephesians 3:10, “His intent was that now through the church the manifold wisdom of God should be made known.”  The Oxford Dictionary defines “manifold” as: “many and various, having many different forms or elements.”  The wisdom of God is multi-dimensional, expansive and seeks to include the restoration of all that was broken in the fall.   As the church obeys Christ’s purpose, it administers his agenda and declares the manifold wisdom of God.  This results in some major ecclesiastical implications!  I believe the scriptures are clear, that God desires to accomplish His redemptive purposes through using the church (local and global, individual and corporate). 

Since the local church is composed of sinful people, it is not without flaws.   However, one should realize that this is the agent that God has utilized to demonstrate and carry out His intentions.  As Christians seek to eliminate and combat poverty, they should also realize the important role the church has in this process.  Whether it is a group of local believers united together to make a difference or an organized structured church established in the vulnerable area, these indigenous groups can and should be a strong ally for Christian relief and transformation.  Not only will the church have the opportunities to make lasting relations with those being served (which should be an open door for working on the roots of reconciliation) but the church also has important ownership in making this change to better their community.  A local church that grasps its role in holistic transformation can work at the roots of the problem much more effectively and more quickly than outside organizations because of its prior relationships and knowledge of the culture.  Though often times limited in material resources, a local church with a heart for transformation can still have a profound impact on a congregation that trusts in God’s multiplying power while living out his manifold wisdom.  Empowering indigenous people and the local church to transform their own communities is the most effective weapon against global poverty.   

Sometimes limitations and circumstances may arise when the resources of the local church are not enough to serve the needs or crisis of the community. When this happens it is often necessary to enlist the services of other outside resources.   Whenever possible, it is important to encourage the local church to implement a poverty alleviation plan.  Reaching and encouraging the local church to grasp this responsibility can be filled with a multitude of challenges.  Nevertheless, incredible rewards await when the church is empowered and equipped to be the agent and leader of poverty alleviation and transformation in their community.    

THE CHRISTIAN RESPONSE

The issue that faces Christians today is not whether money should be given to alleviate poverty. In fact, one could argue that more money could and should be given. Rather the question is, are the resources given being used to fight poverty while also working at the root of the problem to bring long-term sustainable transformation. Helping the poor and poverty alleviation are two distinctive duties. Christians are clearly called to help the poor, that is an undisputable biblical mandate for those who follow and claim Jesus as Lord, but they are also called, as well, to have a deeper impact on the effects of poverty.   Poverty alleviation begins with the reconciliation power of Jesus. A redeemed life should result in a biblical value system, which establishes Godly behaviors and ultimately results in positive consequences. The poverty of man is a profound and multi-dimensional issue, so any effort to truly alleviate poverty should also be multi-faceted and diverse. There are a multitude of ways Christians can give money to be cost effective, which is important and valuable, but seeking impact effectiveness and transformation should be the goal. 

Partnering with organizations or local churches that see poverty not from the secularist worldview of solely material resources, but rather from a biblical worldview rooted in the brokenness of our fundamental relationships could result in an eternal investment that is immeasurable.  I believe the biblical method of poverty alleviation is partnering with groups and churches that seek to care for the needy while at the same time connecting the individual to the greater need of reconciliation with God.  The task is not easy and the results may not be immediate, but the calling is clear.  Christians should not be distracted from the target, but rather compelled to be God’s agents of reconciliation seeking to alleviate poverty and to encourage others to live in healthy relationships with God, others, themselves and all of creation.     

ONE NATION, 2 DIRECTIONS

Being a missionary outside of the US, living in another country for 3 years now, has brought a unique perspective.  When you leave a situation for a period of time, if often allows you to reflect, observe, and examine from afar.  This opportunity has provided for me, a blessed time to re-evaluate the paradigm through which our nation is operating.  We know that God is in control and I have confidence that nothing beyond his sovereign will, will come to pass.   With that said, I too believe we are at an important cross roads in our nations history.   My good friend Darrow Miller, from Disciple Nations Alliance, has written a great blog over this current struggle of paradigms.  I owe a great deal of gratitude to him for providing several key thoughts in this entry.  I hope to take some of his ideas (the academic ones) and bring them into context for our current situation and a reference to our current moral landscape.

I think most observers of American society would agree that we are becoming a polarized nation. We are a nation divided. In fact, we are actually two very different nations sharing one geography, two nations enlivened by two very different moral and metaphysical visions. At this moment in our history two religious faiths are vying for the heart and soul of the United States. One is “anti-theist” atheism; the other is the faith of the founding fathers, theism, specifically Judeo-Christian theism. These two religious impulses lead inevitably to two very different kinds of societies.  Let me stop for a second and state that many casual observers would not identify this as a foundational element to the moral battle for America, but I believe these 2 worldviews are providing the roots system to what we are seeing manifested in our country today.

Each of these worldviews can trace their roots back to particular writings that have influenced their thinking.  For theistic Christians, we of course claim the Bible as our inspired word from God, and the road map for all decisions on truth and morality.    On the contrary, Atheism, in many ways looks to the Humanist Manifestos as their “Bible.” The first of the three manifestos published in 1933, states the religious nature of Secular-Humanism:

The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes. Science and economic change have disrupted the old beliefs … In order that religious humanism may be better understood we, the undersigned, desire to make certain affirmations which we believe the facts of our contemporary life demonstrate.

From there, the manifesto goes on to declare that Secular Humanists are atheistic in theology. Note the first three affirmations:

-          FIRST: Religious humanists regard the universe as self-existing and not created.

-          SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process.

-          THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.

The eighth and ninth affirmations demonstrate the religious nature of atheists’ convictions:

-            EIGHTH: Religious Humanism considers the complete realization of human personality to be the end of man’s life and seeks its development and fulfillment in the here and now. This is the explanation of the humanist’s social passion.

-          NINTH: In the place of the old attitudes involved in worship and prayer the humanist finds his religious emotions expressed in a heightened sense of personal life and in a cooperative effort to promote social well-being.

So, what does all that mean?

1. The manifesto suggests there is no God.  No intelligent being that has fashioned and created the universe and all that exists within it.  It’s self-existing according to Point 1.  

2. Man is a product of nature (evolutionary system) meaning he is not made in God’s image, according to point 2 of the manifesto. (Major implications here) 

3. The manifesto rejects the dualistic aspect of man.  Reducing humans down to the “straw” man concept.  Materialistic man with no spirit capabilities. 

4. Point 8, indicates that all that exists is the life we experience here and now.  No afterlife. (Heaven and Hell) 

5. Finally, point 9 empowers man to self actualize (Maslow’s theory) and strive for social well-being. 

These are principles quite contrary to the truths of scripture. 

So the question remains, how do these ideas affect us today?  Many ideas have been discussed throughout the various republican presidential debates, but let’s focus on two for the sake of time. The legalization of homosexual marriage and sanctity of life and family.  Only two of numerous hot topics in our nation today.   

This divide of religious convictions leads to fundamental changes in principles and ultimately in governmental policies and in programs.  Our principles will drive our policies and our policies will ultimately establish our programs.   So if the principles we live by are atheistic so to will be the programs we eventually institute.  We see this on the “principle” level with the recent re-interpretation of religious liberty as stated in the First Amendment to the constitution.  A newly minted concept of “sexual” liberty is being introduced. What happens when the founders’ concept of religious liberty and the modern “right” of “sexuality liberty” conflict? Georgetown law professor, Chai Feldblum, who was appointed by President Obama to lead the Equal Employment Opportunity Commission, makes clear which principle will guide her in developing policies and programs:

“Sexual liberty should win in most cases. There can be a conflict between religious liberty and sexual liberty, but in almost all cases the sexual liberty should win because that’s the only way that the dignity of gay people can be affirmed in any realistic manner.”

The product?  The discussion that now rages in our culture over the legalization of homosexual marriage.  All self-actualizing humans (point 9), created from material stuff (point 3), living in a solely material world where nothing beyond this life exists (point 8), after all should have the right to pursue that which makes them reach their “heightened sense of personal life.”  It’s a dangerous route, but the atheistic roots are starting to take hold. 

Another example that goes to the root of these two nations is the question of who is to parent children. Evolutionary biologist, Richard Dawkins raises the fundamental question as to who has the right to parent children.

“How much do we regard children as being the property of their parents? It’s one thing to say people should be free to believe whatever they like, but should they be free to impose their beliefs on their children? Is there something to be said for society stepping in? What about bringing up children to believe manifest falsehoods? Isn’t it always a form of child abuse to label children as possessors of beliefs that they are too young to have thought out?”

That Dawkins could imagine that parents regard children as “property,” rather than as human beings, is revealing. Yet this is to be expected when one begins from an atheistic and materialistic perspective. Everything is reduced to an object — children are property, women are sexualized, babies are “products of conception.”  Enter, the recent discussions on abortion and the family.  Senator Santorum spoke briefly 2 weeks ago in one of the debates about the need to preserve the family.  Why is this concept so important?  The Bible establishes the premise that the family is the fundamental institution and parents are responsible to raise and educate their children.  When we allow the government or our institutions to raise our children we are failing in one of our fundamental responsibilities set forth by the bible. 

The different perspectives of Atheism and Judeo-Christian faith will inescapably lead to two very different nations.  The moral relativism of Atheism is redefining what is right and wrong.  Our nation is leaving the absolute truths of the Bible and accepting that which seems right for each individual.   

Judeo-Christian Theism, on the other hand, believes in moral and metaphysical absolutes.  There exists absolute rights and absolute wrongs. Rooted in this assumption is the understanding that men and women are created in the image of God and from this assumption comes one of the most profound political assertions of all times.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the Pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed …

Freedom of speech, conscience, and religion are all the product of Judeo-Christian faith. Social historian Rodney Stark has put it very clearly in his book The Victory of Reason: “The modern world arose only in Christian societies. Not in Islam. Not in Asia. Not in a ‘secular’ society – there have been none.”

So here we sit as a nation, on the verge of another election, and a seemingly uncontrollable title wave of atheism is sweeping through our culture.  As followers of Jesus what do we do?  I do not have the answers but I believe the Bible gives us a great place to start….

2 Chronicles 7:14: “and if My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land.”


* Various Ideas and sections in this entry were taken directly from http://darrowmillerandfriends.com/  Please visit Darrow's blog for more great insight and discussion on this topic and others.  

Welcome!

Welcome to my blog!!!  Thanks for visiting and I pray that you become sharpened through the thoughts that are shared here.  What I share certainly will not be perfect or without flaws but I hope that the ideas expounded upon here will make you think and challenge you to a deeper level of faith in the Messiah.  I enjoy the journey and this is a place where I intend to share with you all about it!

The explanation for the name of this blog and how it is related to me:

Every consequence we experience in life has a root.  Whether good or bad, each consequence is the fruit of a behavior, which is the result of a value system, which has been established by a worldview or belief system.   To put it in a different way:

Our worldview establishes our values

Our values determine our behavior

Our behaviors lead to consequences.

Inevitably, every consequence can be directly connected to our belief system or worldview.

The name of this blog is “Shorashim,” the Hebrew word for “roots” as translated in the English language.   For a variety of reasons I have chosen this name.

- First, the Hebrew Bible has formed the roots of my religious and faith beliefs.

- Second, my living hope for the future is rooted in Yeshua who redeemed me from my sin.

- Third, the focus of my ministry is working to transform realities by working at the root level.

- Fourth, my desire is to rooted in God, living for His glory, seeking His purposes. (Eph. 3:14-19)

And finally, one of my favorite Bible verses is found in Colossians 2:6-7:

            “So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.”   

So… there you have it.  Shorashim.  I hope you enjoy your time with me.  Feel free to leave comments or reactions to what I have written, the interaction is always appreciated.  Blessings, John