Walking with the poor cross-culturally in Melbourne

In the latest issue of UNOH's Finding Life newsletter (March 2011), I read the following article by Peter Dekker, which is really worth reading. As a bi-cultural person I can testify that Peter and his family's dedication to Christ and the poor in a non-Western culture has set a good example for us.

From “FOR” to “WITH”

The most crucial change that must take place in our adjustments to a new culture is to learn to see its people as “people” – as human beings like ourselves – and their culture as our culture.
(Paul G. Hiebert. Anthropological Insights for missionaries, 1985)

There is a massive difference between doing something FOR someone and doing something WITH someone. As a Westerner in a Western context, it is easy to do a lot of things FOR a refugee group that is settling into your neighbourhood. We can get results, we know the system, we know the ways to get things done... we know what is best for them. What this sort of an attitude boils down to however is imperialism, and we are all well aware of the sins of the past committed by colonising countries and even missionaries in the name of “knowing what is best”.

2010 was a real time of spiritual growth and formation for Naomi and I as our team was reduced from 5 or 6 down to just 2. God was teaching us an important lesson; through team-mates leaving to pursue their callings in other places, and reducing our team from a well oiled machine that could get things done, to a married couple faced with more work than they could possibly handle alone. We could no longer run around and do things FOR people, if we did this we would have burnt out in a couple of months. Rather we were forced to slow down and do things WITH people. This involved coming along some close relationships and going much deeper than we had before, seeing these people as more than just a ministry opportunity, but beginning to see them as friends and even family. It involved grappling with both the beautiful and ugly sides of their culture, and struggling to understand those parts that seemed most foreign to us, so that we could call their culture our own. It also meant humbling ourselves, and allowing those we were working amongst to do things for us so that our relationships could become truly equal.

As 2011 begins with our team growing from 2 back to 5, and with our work in the neighbourhood gaining more momentum, we thank God for the growth that occurred in 2010 with all its highs and lows. Though there is still a lot to be learnt, 2010 truly was the year we moved from “FOR” to “WITH”.

Peter Dekker.
Springvale Neighbourhood Team Leader.

(Reproduced with permission from the author.)

Some concluding remarks from Bruce Longenecker about Paul and poverty

I am still reading Bruce Longenecker's new book Remember the Poor: Paul, Poverty and the Greco-Roman World (Grant Rapids: Eerdmans), 2010. But here is what I found from a quick look at the final pages.

We have seen that Paul's concern for the poor had considerable impact on the way that he lived his life, to the point of risking his own life in "putting his money where his mouth was." This should surprise us only if, unlike Paul, we imagine the "good news" that transformed Paul from persecutor to apostle to be devoid of an economic dimension. But since Paul envisioned an economic component to lie deeply embedded within the good news of the Jesus-movement, the fact that his concern for the poor influenced his manner of living and his approach to peril falls wholly in line with all that we know of this man who, when committing himself to a cause, did so wholeheartedly, and with spirited enthusiasm. (page 316)

I have long been thinking that it is hard to read the stories of Jesus and Paul's letters (and Paul's life story in Acts) without being challenged to live a self-giving life as Christ's followers. And this self-giving life can hardly not include some kind of sacrifice in terms of lowering one's socioeconomic status. I think Longenecker's detailed analysis affirms this rather obvious observation.

(So far - I'm reading chapter 4 - I find Longenecker's analysis of the economic situation of Pauline churches very thorough. He interests with the most recent and the earlier scholarship really well, and has come up with a balanced view on the matter.)

Paul and poverty - Bruce Longenecker's new book

Just bought Bruce Longenecker's book called Remember the Poor: Paul, Poverty and the Greco-Roman World (Grant Rapids: Eerdmans), 2010. Here is what he says in the first chapter (page 1).

[C]are for the poor is shown to be an integral part of the "good news" that Paul preached... For Paul, economic assistance of the poor was not sufficient in and of itself, nor was it exhaustive of the good news of Jesus; but neither was it supplemental or peripheral to that good news. In fact, falling within the essentials of the good news, care for the poor was thought by Paul to be a necessary hallmark of the corporate life of Jesus-followers who lived in conformity with the good news of the early Jesus-movement.

Serving God and the poor sacrificially

I heard something from a group of Christians about their heart for God and the poor. The following is my paraphrase of what they said.

First, what they do.

• Provide vocational training, health, education and community based services
• Personal support for addicts in drug rehabilitation
• Social services for marginalized groups such as the homeless and those living with mental illnesses
• Support children living with disability

Second, their motivation and ethos.

"Serving the poor is the desire of our heart. We seek to follow Christ's example of humility, sacrifice and a self-effacing lifestyle. Serving the poor means for us serving in places where we do not expect to be honoured, acknowledged or rewarded. We believe that in Christ's example, we can sometimes feel being humiliated and trampled on. Our heart's desire is to serve among the poor everywhere."


This attitude is the kind of Christianity I got to know when I came to faith in Christ many years ago, and is the type of Christianity I find in the Bible. I understand that this group of Christians are more than keen and willing to share the gospel whenever they are given the opportunity. They go to remote villages to serve the poor, and make every opportunity to share the gospel with them. Their desire is to live with them and identify with their pain and suffering. I really appreciate this kind of commitment and authenticity in their lives.

Were people in Paul's churches poor?

Last week I listened to a talk given by a respected scholar, who outlined some of the good work done by Dr E A Judge about the social setting of Paul's churches. He said a lot of good things, but I was a bit disappointed that he did not interact with other writers in the debate, especially the works written in the past 15 years or so. I think this is an important issue to discuss here.

Respected scholars like E A Judge, Wayne Meeks and Gerd Thiessen helpfully challenged the older notion that the earliest Christians were all destitute. They correctly suggested that some Christians in the earliest church were from a relatively more well-to-do economic background. But unfortunately today's church and even some scholars today have mistakenly taken the view that most of the Christians in the earliest church were "middle-class" (which, I believe, Judge, Meeks and Theissen did not say). In the following I want to clarify a few things.

(1) Tradespeople were hardly like today's middle-class professionals. It is true that people with a trade like carpenters, tent-makers and fishermen were relatively well-to-do, but it does not make them "middle-class". People like Peter, John and Paul might be literate. But it does not necessarily mean that they had a high social status. Indeed Peter and John had to "give up" a lot in order to follow Jesus, for they, being fishermen, would have had some material possessions. But we must remember that artisans (e.g. tent-makers and fishermen) did not belong to the upper classes. They were not destitute, but they were not wealthy either. They needed to work long hours, and often in tough conditions. They might be running a so-called "small business". But it's nothing like a small business in Australia. People like Peter, John, and indeed Jesus, were second-class citizens in the Roman Empire and had to pay taxes to the Romans. There was an underlying political, social and economic oppression that they had to live with everyday. A part-time tent-maker like Paul would hardly be able to survive financially. Although being a Roman citizen he did enjoy some privileges, it did not stop him from being jailed on various occasions. There were no laws or insurance to protect them from the risks of running a business. If there was a fire, it would be hard to recover the loss. If the main "bread-winner" (usually the father) was sick for a few weeks, the well-being of the whole family would be at risk. If there was a prolonged sickness or a bad injury in the family, their whole livelihood would be at risk. In fact, in many Roman cities, artisans (including doctors) were slaves. They were looked down upon because of their social status.

I myself grew up in an Asian city in the 1960's and 70's. It was quite a thriving city, with many migrants from the rural areas. It was similar to, for example, ancient Rome. My dad had a trade and was a small business owner. He had about three workers in his factory. But I can assure you that life was tough - very tough - for the family! We were a little bit better off than the workers in the factory. But we worked day and night, most days of the week, and we could only just make ends meet. My father is now retired, and his living standard is worse than most people in Melbourne today (although he's considered to be quite "successful" in life). Well-being should be measured in "real terms" - that is, the fact that Peter and John enjoyed a relatively stable lifestyle economically in their own social setting does not mean that their lives were easy or free from anxiety. And we must remember that they did give up their security to follow Jesus.

(2) Paul's request for a collection from the Corinthians does not mean that they had plenty of money. I have heard on several occasions that the fact that Paul asked the Corinthian Christians for a collection in 2 Cor 8-9 means that they were not poor. To me, this sounds like someone speaking out of a lack of experience in poverty. When I was a pastor I struggled financially. I found that those who had little money were often very generous. In fact, Paul just said in 2 Cor 8:2 that the Macedonians had given in the midst of their extreme poverty. It seems to me that Paul was expecting the Corinthians to be generous despite their poverty. It doesn't mean that the entire Corinthian community was destitute. In fact, if they were all destitute I am not sure whether Paul would say that they should give their very last penny to others. My point is that it is likely that many of the Corinthians were relatively poor (and some of them might be destitute) and belonged to the lower classes - just like many people in the urban cities in the pre-industrialised world. And Paul was saying that those who had some money and could do better than surviving should try to help another church that was poorer.

(3) Think about this statement: "The earliest church was run by people of high social standing, and they needed people like that to lead because otherwise nobody would listen to them." This is a statement made by some people (but not necessarily by the scholars mentioned above, as far as I know). But is this statement true? Yes and no. The first-century society in the Roman Empire was highly hierarchical. No doubt high social standing would be helpful. But it doesn't make it necessary for the church to grow through the help of people of high social standing. It is true that the literacy rate was low and hence by necessity it needed literate people like Paul to write the New Testament. But it doesn't mean that they deliberately adopted a "strategy" of using people of high standing to lead the church, even though that was probably what happened in practice. The church in China, for example, grew without many educated people during the 1970's and 80's. They needed no "people of high standing" to have people listen to them (in order to grow the church). The leaders had some education, for sure. But they did not have a high social status. They were poor and without any Western influence. But the church thrived nonetheless.

I am not suggesting that we don't need teachers in the church. I myself think that academic training in Biblical Studies - when done properly - is very important. But my concern is that we think that people with little or no education cannot contribute to the theology and ministry of the church. In aid and development it is well-known that the poor often knows what is good development. The West does not have all the answers. The rich and the poor are equal partners in poverty alleviation and in tackling the causes of injustice.

My concern is that the concern of Paul, I think. We see this in 2 Corinthians, for example. Power is a dangerous thing. Knowledge puffs up. We should let God's power work through our weakness. My humble personal opinion is that when we fail to focus on this (ie. God's power working in our weakness), we fail to understand the true meaning of the cross.

(4) Ancient non-biblical documents were often biased because they were written by people from higher classes. Their view of the poor was biased, for often they did not have a first-hand understanding of what it meant to be poor. My concern is that scholars can have an over-reliance on documents that had a biased view of the poor. My concern is also that if today's scholars do their theology from a safe and comfortable office or library without any first-hand knowledge of poverty and injustice, then they need to be aware that their research can be somewhat biased too. Paul, on the other hand, learned to live in want. As a former Pharisee and learned person, he would have been a respected member among his people. But he chose to to live differently. If we think that the earliest church was led by people of higher social standing such as people like Paul, we need to remember that the apostle himself had chosen to give up that social standing - see 2 Corinthians.

(5) We need to stop thinking that Paul's churches are like ours in the West today. Nor was his world like ours. In our Western society (e.g. Australia), we have the Bill Gates of the world (the very rich), the homeless people and the very poor, and those in the middle (me, my friends and colleagues). Those in the middle are doing not to badly, often with some kind of social welfare system as a backup, as well as emergency public health care. But in the ancient Roman cities it wasn't like this. The elite groups consisted about 1-3% of the population. About 20%-35% of the population of Rome, for example, were slaves or their descendants. These slaves might have food on the table, but their lives were not their own. Often they were used for sexual pleasures (applicable to women and young boys). At least some residents in Rome were destitute. There were several slums in Rome. The elite groups not only had a lot of wealth, they had political and social power as well. Those in the middle had no social welfare if some mishap happened to them. Many in the middle were not Roman citizens and by default had a lower social status (or "rank", some want to make that distinction). Basically if you do not belong to the elite or the upper-middle social groups, you are subject to injustice in a world where the rich and power well and truly called the shots. It is in this context that Paul's churches lived and in which Paul talked about financial giving and God's justice for the world.

(6) Finally, I want to say that the above doesn't tell us whether Christians are supposed to be poor or not. I think there is no simple answer to this question. A simple "yes" or "no" answer will not be satisfactory. I believe that we are all supposed to follow Christ's way of life, and Paul seems to endeavour to do that himself.

Coming back to the scholar I heard last week, I think he was right in many ways. My concern is more about how the audience would have understood him, and I hope the above can clarify a few things.

For those who are interested in the more recent scholarly debate, here is a list of interesting reading. I think few would disagree with what I said above.

J. J. Meggitt, Paul, Poverty and Survival (Edinburgh: T & T Clark, 1998).
Dale Martin, "Review Essay: Justin J. Meggitt, Paul, Poverty and Survival," JSNT 84 (2001).
Gerd Theissen, "The Social Structure of Pauline Communities: Some Critical Remarks on J. J. Meggitt, Paul, Poverty and Survival," JSNT 84 (2001).
Gerd Theissen, "Social Conflicts in the Corinthian Community: Further Remarks on J. J. Meggitt, Paul, Poverty and Survival," JSNT 25.3 (2003).
J. J. Meggitt, "Responses to Martin and Theissen," JSNT 84 (2001).
Steven Friesen, "Poverty in Pauline Studies: Beyond the So-Called New Consensus," JSNT 26, no. 3 (2004).
John Barclay, "Poverty in Pauline Studies: A Response to Steven Friesen," JSNT 26, no. 3 (2004).
Peter Garnsey and Richard Saller, The Roman Empire: Economy, Society and Culture (London: Gerald Duckworth, 1987).
Peter Oakes, "Constructing Poverty Scales for Graeco-Roman Society: A Response to Steven Friesen's 'Poverty in Pauline Studies'," JSNT 26, no. 3 (2004).
Peter Oakes, Reading Romans in Pompeii: Paul's Letter at Ground Level (London: SPCK, 2009).

(JSNT stands for Journal for the Study of the New Testament)

A holistic mission among the urban poor

I like this video from OMF.

"This holistic program alleviates poverty and opens us opportunities for Calapan's urban poor on the island of Mindoro through a livelihood project and scholarship scheme.

One of the 250 sponsored students, Apple, describes coming to know Christ in a real way through the program's Bible studies.

Olga, one of the mother's involved in the card-making project, explains how the income is helping her meet her family's needs."

Click here to watch the video.