Category Archives: Missional
Parent category for posts pertaining to various issues related to missional.
Like so many before me, I was a young adolescent when I first encountered (and became an instant fan of) C.S. Lewis, Narnia, and of course, Turkish Delight (which sounded just as magical and mysterious as a world filled with talking animals.) By the time I graduated high school, I’d read around 15 of Lewis’ books…and I read another 15 or so before finishing college and grad school. Most of those have been reread multiple times over the years, and I’ve picked up a few more here and there.
So of course I was excited about Shawn Small’s The Chronicles of C.S. Lewis…a project born from the decision to read all of Lewis’ works in chronological order. Shawn is a wonderful storyteller (as evidenced in his previous works, The Via Crucis and The Via Advent) and is the perfect person to serve as tour guide and docent on a journey through Lewis’ collected works.
I even thought I would take up Small’s challenge and reread each of the books (or at least skim through for a refresher) as I progressed through The Chronicles of C.S. Lewis.
I figured I had nearly all of the books on my shelf anyway. Then I began reading the introduction to The Chronicles and discovered that Lewis wrote 74 books.
74 books, you say? Ah…well, in that case it would seem “nearly all” isn’t completely accurate. Apparently, I meant to say, “about half.”
I’ve been stumbling around for decades as a self-proclaimed C.S. Lewis fan…completely oblivious about just how little of his work I’ve actually read. (Granted, many of those were collections of essays, lectures, or poems that were compiled and published after his death…but still.)
On the upside, from my perspective, Lewis recently published a lot of new books.
Though the subject matter and tone are certainly different, those who have read The Via Crucis and The Via Advent will immediately recognize a similar writing style and flow in The Chronicles of C.S. Lewis.
In each of these works, the chapters consist of simple, concise reflections. The minimalist style doesn’t forego story-telling…it just tells that story one panel at a time, with plenty of room built in for the reader to reflect and mentally add their own elements to the scene.
The use of brief vignettes and snippets can be frustrating at times – I regularly found myself wanting to know more and wishing Small had written more. However, in the midst of one such moment, the near staccato feel and abrupt ending to a chapter took on a deeper significance. After having been introduced, in a most unsatisfyingly brief manner, to several collections of essays and poetry, I found myself creating and filling an Amazon wish list with new-to-me works by Lewis.
Small’s storytelling is frustratingly incomplete… and compelling. Therein lies one of this book’s most brilliant contributions. Often the contextual “glimpse behind the curtain” in relation to a favorite text sent me scrambling to the bookshelf, rereading familiar words with new eyes. Meanwhile, as I sampled tiny, tasty morsels of introduction to previously unknown texts, I kept thinking, “How have I never read this?” – and I was motivated to remedy that lack.
The Chronicles of C.S. Lewis provided just enough of a taste that I will remain unsatisfied until I have read each of these works for myself. Yes, I think I would have enjoyed a more detailed discussion, but it might not have driven me back to the source material. As it stands, I suspect that years from now I’ll point to this book as the catalyst for my second great discovery of C.S. Lewis.
Well played Shawn Small, well played.
Just as the reader is compelled to pursue the rest of the story, the style also provides an invitation to wait for it: to process and reflect on both what’s been said, and what remains unsaid.
In The Chronicles, perhaps more so than in either of his previous works, Shawn subtly and effectively invites the reader to become a co-creator in the story-telling process. The book is entertaining and accessible enough to be read in one sitting. The ongoing narrative of Lewis’ development as a thinker/writer offers a consistent thread from beginning to end.
And yet, when paired with your favorite journal and coffee mug, the chapters seem equally suited to be processed one at a time. They are brief enough to serve as a journaling prompt, and substantial / insightful enough to function as a daily devotional.
Or perhaps you will choose (as I plan to do in a subsequent reading) to approach The Chronicles as a travel guide as you read or re-read through Lewis’ books. Each chapter would serve to introduce and provide context, background, and a starting point for reading in dialog.
Regardless of your particular reading preferences, if you are a C.S. Lewis fan …or have ever wondered if you might be, I highly recommend The Chronicles of C.S. Lewis.
We’ve already had several orders placed. Have you been to Rachel’s website to check it out for yourself?
Come on folks, she’s giving away her entire commission here! Buy someone a Christmas present and make a donation to something truly significant at the same time!!
**UPDATE: Check out the application demonstration video here
I support my wife – without question or equivocation. Wholeheartedly. Period.
I’m on her side, I trust her, and I believe in her.
That being said… I can’t say I anticipated that support leading to me willingly hosting a Jamberry Nails party.
But, I am, and strangely…it makes perfect sense. If you haven’t heard about Jamberry nails, they’re vinyl wraps for fingernails and toenails…all the fanciness of manicures and pedicures with a few added perks and at a fraction of the cost.
Yeah, I know, it seems weird that Rachel would even want me to do anything with a Jamberry party… I don’t exactly represent the typical demographic or target audience. Except that, in this case, I do.
Here’s the deal. If you’re a guy, listen up, because you’re going to love this. If you’re interested in the work of the Missional Wisdom Foundation, listen up, because you’re going to love this. If you’re looking for a way to support an important cause this holiday season, listen up, because… you’re going to love this.
MEN: Believe it or not, this Jamberry party thing DOES apply to you too. Over the next couple weeks, you can get fantastic gifts and stocking stuffers – including a last minute option (literally) if needed. Jamberry is perfect for your wife, girlfriend, daughters, nieces, mother, …or whoever.** (And Rachel can help you decide what to get…I know you see the benefit there.)
But this is about more than getting gifts – it is also a way to support an important project that I believe is going to bring about significant change in people’s lives. Those who order Jamberry through my party have the opportunity to partner with the Missional Wisdom Foundation in supporting the creation, incubation, and cultivation of The Julian Way. (I’ll say a little more about that in the video below. I’m also going to give more detail in an upcoming post, and you can find out more at TheJulianWay.org – which includes this video introduction by Justin and Lisa Hancock.)
Check out this video for a little more detail on the concept:
So, in summary:
- Great Christmas gifts from $15 – $50
- Supports Missional Wisdom Foundation and The Julian Way
- Jamberry is a great option for many people who would love to have their nails done, but are living with disabilities that make nail polish impractical or nearly impossible to apply.
- 30% of every sale, Rachel’s entire commission, goes to the project.
- See all the options at RachelWells.JamberryNails.net – choose “Missional Wisdom Fundraiser” at checkout
- If you have questions, need help, or don’t know what to buy, you can email Rachel, connect on her Facebook Jamberry page, or leave a comment here on the blog.
I’ll be posting more about this fundraiser and the work Justin and Lisa are doing over the next couple weeks.
In the meantime, you have some shopping to do.
**The management would like to point out that we’re not suggesting only men need to buy gifts for female loved-ones… or for that matter, that only females would want Jamberry. But, let’s be realistic, guys aren’t likely to see the connection to themselves here unless it is made explicit. To be clear, yes, Jamberry products are a good gift idea for anyone of any gender buying for gifts for themselves or anyone of any gender who gets their nails done…or who would if they could! 🙂
Like many (…most?…all?) parents, I often find myself wondering whether my kids listen to me at all. I’m fully expecting my mother to leave a comment to the effect of, “That’s payback kid; good old-fashioned justice.”
And while I’m relatively certain that there are, in fact, plenty instances of “not-listening,” over the past couple weeks I’ve watched something truly amazing unfold with Conner, my first-born son. We decided to let him participate in LTC (Leadership Training for Christ) this year. For my non-Church of Christ friends who may not know, LTC is a pretty big deal for a lot of CofC kids in 3rd-12th grade. Students can enter a wide-range of individual and group events associated with various aspects of Christian leadership and discipleship. Many of these are related to things that take place in a worship service, Sunday school, or other formal religious gathering – such as chorus, drama, puppets, speech, Bible reading, and song leading. Part of the idea here is to give kids a chance to learn how to participate in such things with confidence and competence.
Conner decided to do Bible Reading and Speech. The kids actually lead The Gathering’s worship liturgy each week, so Bible Reading (as in, reading Scripture aloud during a worship service) wasn’t really a new concept to Conner…but he certainly doesn’t have much experience giving a speech to a room filled with both family and strangers!
Each year LTC focuses on a certain book of the Bible. This year the study was on Exodus, with the theme of “Called Out.” It just so happens that for several months, The Gathering has been reading from Exodus and Matthew – paying special attention to the gospel writer’s literary technique of paralleling the Exodus narrative in how Jesus’ story unfolds. As Conner and I started working together on his reading and speech, we did a quick recap of what we’ve learned from our study. We talked about how the “Called Out” theme fit really well with so much of what we say and do together – as a family and as a faith community. I mentioned that this theme was one that is present from beginning to end in the Bible – and that much of it had direct connections to the story of deliverance (and calling) in Exodus. He asked for examples and I mentioned a pair of my own favorites – Isaiah 61 and Luke 4. After we looked at them he was done thinking – he said, “Yes, I’m using these.” So, that evening I told him more about the context, setting, and implication of those two passages.
Conner selected part of Isaiah 61 for his Bible Reading, and then started working on speech ideas from Luke 4. We did this together, and I focused most of my energy on teaching him how to go about thinking through, outlining, and writing a speech. Actually, I taught him a couple simple and effective sermon prep techniques – I rarely preach formal “sermons” these days (its mostly dialog in our community) and when I do, I use a very different style, but this is a solid starting point. (For my preacher friends: my 4th grade son would make Tom Long proud with his use of focus and function statements, and he now has a pretty good grasp of Paul Scott Wilson’s “4 Pages” tool.)
When it came time to start writing, I helped a little, but I really wanted him to be able to call this speech his own. We assigned time frames to each of his 4 sections and he wrote each in turn…and that was when I started getting chills.
As he switched back and forth from hand-writing and dictating to me while I typed, there were statements, sentences, and even whole paragraphs that sounded just like what I would have said…like things I often DO say…like the things I say when I’m wondering if he’s hearing any of it.
I am very committed to encouraging each of my boys to develop their own voice; to think for themselves and even to question my beliefs…but I’m not going to pretend that, as a father, I didn’t have to fight back tears when my son chose these words at this moment…and I won’t pretend that I’m not blinking through them even now as I type this post.
So…that’s enough of my rambling. Here is my son, 10 year-old Conner Wells, (with a couple moments of background audio support from the other intrepid Wellsbrothers, Micah and Josiah.)
…yes, that was awesomeness.
So by now, you’ve probably seen the 20 Things list that was posted on daveramsey.com. Many, including myself, first learned of this post by reading Rachel Held Evan’s article “What Dave Ramsey Gets Wrong About Poverty.” You’ve probably seen – and perhaps even participated on one side or the other – in the ensuing backlash and defense battle in social media land.
And then there was the ironic “commentary” that Dave Ramsey added as a postscript to the original post. I almost decided to dedicate an entire post of my own to responding to the response to the responses to the post…but then I said that out loud and decided to just mention a couple things and move on.
In his postscript, Ramsey’s criticism of how others communicate strikes me as an ironic self-indictment. Communication is not confined to transmission – it hasn’t actually occurred until it has been received. (Thus the old question, “If a tree falls in the forest, and no one is around…”) We cannot ultimately control what others will do with our words. However, a seasoned communicator such as Ramsey should know there is no such thing as a “simple list,” and that by saying nothing initially, he said a lot.
His entire ministry is built on teaching people about practices that lead to debt and poverty, and practices that lead to wealth. If he didn’t want people to read an implied causative relationship in this comparison of “what the rich do every day that the poor don’t,” he should have stated that explicitly.
Sadly this list could be somewhat helpful – if properly contextualized, nuanced, and unpacked. But it wasn’t. This was sloppy communication, plain and simple. And it just went downhill from there.
Defining the good and bad habits of “rich people” is a contextual process. The same need for contextual awareness applies to the habits of “poor people.” Those contexts are not the same, so comparing their habits is as useless as comparing…well, any two sets of unrelated things.
The truth is that yes, making better choices is important. And even the painfully awkward, “I’m no Max Lucado,” paragraph has a valid concept underneath – our attitude does directly impact our situation, how we deal with it, and whether or not we will let it define us.
Unfortunately, those messages – assuming they were intended – are very difficult to hear over the noise of poor communication and suspicious indications that Ramsey’s awareness of the landscape stops with the middle class. This list of habits, as a means of assigning a general “cause and effect” relationship between poverty/wealth and the specific activities is remarkably flawed. But the way in which this self-described “mature teacher” responded is worse – and, at least from my limited perspective, caused noticeably more damage.
Apparently some people have accused this post, and Ramsey’s ministry, of “hating the poor.” I haven’t seen those comments, but encountering overstated responses online isn’t a unique phenomenon. That isn’t to defend inappropriate statements – I do not.
On the other hand, misrepresenting millions of people’s situation in a way that makes them look inferior to “the rich” in matters of basic self-care is deeply insulting – in addition to being totally misleading. That some people would see this as more hateful than loving is one more aspect that should not have come as a surprise. Calling them immature for doing so is a failure to accept responsibility for poor communication (at best).
However, in the midst of various Facebook discussions, I’ve seen a several versions of the same question come up repeatedly. The paraphrased version is, “If the 20 Things post represents an overly narrow and simplistic understanding of poverty, what would a more nuanced approach look like?”
That’s a great question, because it recognizes the insufficiency of defining your position by what you reject.
Even beyond the present issue, I have a number of problems with Ramsey’s material – most of it having to do with how it is presented. And yet, I do believe that people struggling with debt, uncontrolled spending, and other financial difficulties associated particularly with the middle class context in America would do well to attend a Financial Peace University class and implement the practical tools it offers. I use the “debt snowball” principle on a regular basis in my work as a coach and teacher/trainer – there are a lot of solid principles in this material.
So an important step toward a nuanced approach would be to acknowledge how critiquing one aspect (or several) of something doesn’t require wholesale rejection of the entire project. We don’t have to develop an all or nothing approach. Likewise, supporting one or more aspects should not lead to blind support of the project either.
It seems that things change somewhat if we understand Ramsey’s use of the word “poor” as relating most directly to “the struggling middle class.” That context is still way too broad, but many people in that socio-economic bracket are educated, have / have had / have access to dependable and financially viable jobs, and also have the relational networks (other friends and family in relatively stable financial situations) to benefit most directly from Ramsey’s strategies. And for that group of people, I am glad there are practical programs like this available.
Next, I would say, if you want a nuanced approach to working with the poor, you need to actually know and be in relationship with people living in poverty. Talk to them…but, more than that, listen to them. Start in your own community – be aware of the places of marginalization in your own back yard.
As you become aware of these places, find a way to simply be present in that space. Whether it’s a park, a library, a coffee shop, a laundromat/washateria (depending on what part of the country you’re from), the deli counter and lunch area at the grocery store, or walking down the street – just pay attention. When you have the opportunity to engage in conversation, do so with genuine curiosity and listen to what people have to say.
That’s where the nuanced approach begins…by replacing our mental concept of the faceless “poor,” with the names, faces, and stories of actual people living in poverty.
You could also try talking with people who already live, serve, and work with and alongside the poor.
Some potential resources:
– Christian Community Development Association – a well-established national organization with a phenomenal track record.
– For folks in my state, there is Texas Christian Community Development Network, the hub of which is in Waco – where you can also find Mission Waco. TxCCDN operates an annual conference – No Need Among You – that can help provide both broader awareness of issues and practical ways to get involved.
– The Dallas-Fort Worth Metroplex is home to an amazing resource in CitySquare.
– I’d be happy to connect you with residents in our (Missional Wisdom Foundation) Epworth houses. These folks are engaged with the issues present in the lives of people in their actual neighborhood – homelessness, adapting to American culture as a refugee from a war-torn country, under-resourced minority communities in a city that has been charged with influencing racial segregation and actively blocking opportunities for the poor to make those “better choices” we’ve been hearing about.
Maybe you’re not ready to get into a long conversation. I get it. This 6 minute video can shed a lot of light on the nature of poverty…and why it isn’t really about money.
Wayne Gordon & John Perkins of the CCDA, along with a list of participant contributors, have written a fantastic – and brief – book about community development, working among the poor, and the various cultural issues that come into play. Making Neighborhoods Whole is an accessible but content rich primer.
One of my favorite lines from this book is, “We are finally beginning to realize that programs do not fix communities. Only neighbors can do that” (50).
For a description of how a lack of nuanced awareness can cause harm – and a recommendation for focusing on the assets, rather than shortcomings, of the poor -pick up a copy of When Helping Hurts: How to Alleviate Poverty Without Hurting the Poor…And Yourself. By Steve Corbett and Brian Fikkert.
And then for a completely different take on the “propensity to build wealth” in the way of Jesus, I strongly recommend God’s Economy: Redefining the Health and Wealth Gospel, by Jonathan Wilson-Hartgrove.
Finally, for a description of why things are not as simple as Corley’s list and Ramsey’s response seem to insinuate, check out No Rising Tide: Theology, Economics, and the Future, by Joerg Rieger.
So, spend time among the poor… and listen to their stories. Talk with people who already work alongside the poor…and listen to their stories. Pick up some resources on the theology, theory, and practice of both ministry with the poor and the broader issue of community development…and listen to the stories from these various perspectives.
And as you listen, notice the points of connection with your own passions, gifts, and callings. Once you’ve made that connection; once you gotten to know the names, faces, and stories of people in your own community, I suspect you’ll discover that their dreams for a preferred future, and the most pressing obstacles to those dreams, are no longer foreign to you.
Of course, all of this merely points us in the direction of HOW to develop a nuanced approach – but I think you could do worse than using “listen to people” as your approach.
A few days ago, Steve Knight, curator of the Missional Shift blog, reposted part of my blog entry, The Great Missional Misunderstanding under the headline, Maybe Methodists Are Not So Missional After All.
We’re not. But we do have the capacity, the heritage, and the personnel to be missional. John Wesley was nothing if not the ultimate missional pastor. At the very beginning, the Methodist movement was a living, breathing example of what a sent people looks like. The Methodists were missional monks, transforming their neighborhoods, discipling folks in small groups, and going on to the perfection of entire sanctification. Many elements of our current polity originally arose out of a missional paradigm, such as itineracy, lay preachers, and holy conferencing.
In other words, we have missional DNA. It’s deep in there, way down.
But something happened in the first half of the nineteenth century in American Methodism. It’s all summed up in the image of the itinerant, circuit riding preacher getting off his horse, and becoming “located.” This happened across America as the frontier stopped expanding; preachers decided they wanted to stay home, raise families, and build churches. This was an understandable shift, but it completely changed the modus operandi of Methodism.
I believe that the itineracy is the very place where United Methodists could once again, and immediately, start living out of a missional paradigm.
We could start making truly missional appointments.
In Methodist-speak, an appointment is what a bishop of a geographic region, known as an annual conference, gives to each ordained pastor. Each appointment is officially made for the duration of only one year at a time, and it is made at the discretion of the bishop.
Most pastoral appointments are made to existing local churches. Every year in our conference, a few appointments are made to new church starts. Pastors who feel called to serve outside of a local church may request appointment to “extension ministry.” Common examples of extension ministry appointments include seminary or university faculty positions, conference administrative positions, or chaplancies.
But the vast majority of appointments are to an already-existing congregation, every one of which are heavily invested in attractional ministry and maintenance of a campus. Over time, the best and brightest pastors get sucked into these traditional church settings where they inevitably end up serving the status quo.
A very simple way to change this dynamic would be to create missional appointments, in which pastors are charged with creative assignments, or are tasked to serve a very unique people group.
Let me throw out a few possibilities, using my own conference as an example:
What if we appointed someone to the night life in Deep Ellum? A few city blocks on the east edge of Dallas contain a thriving night scene, including tattoo shops, metal clubs, coffee shops, and artist lofts. But maybe only one church. Where is the reign of God breaking out in Deep Ellum? We have no idea, because none of us are there.
What if we appointed someone to Dallas-Fort Worth International Airport? Not only do hundreds of thousands of people fly in, out, and through the airport, but thousands of people are employed at the airport. Could we imagine the airport as a vast mission field, with unique needs, problems, and pastoral care opportunities?
What if pastors were appointed, not to local churches, but to zip codes or neighborhoods? And what if they had no other responsibilities but to live in the neighborhood, spend lots of time in the coffee shop and grocery store, and hang out with people?
What if we appointed someone to a public justice issue, such as the death penalty? Imagine a clergy person spending all her time researching the impact of capital punishment in her city and state, speaking out and educating people in churches about the issue, and making public acts of witness.
What if we appointed someone to be a missionary to refugees? Every year, close to 2,000 refugees are resettled in the Dallas area. They come from Iraq, Burma, Bhutan, and Congo, among other forsaken places. They arrive here with their entire worldly possessions in their hands, and are forced to adjust to life in the States in a very short amount of time.
The possibilities are truly endless. I have heard and seen such appointments happening in various conferences around the country, but they don’t happen often enough. Lorenza Andrade Smith, whom I have written about before, is appointed to the homeless of San Antonio, and actually lives on the street with them! I can’t imagine a more creative appointment!
In the North Texas Conference, back in the 1990s, there were a series of creative 3-year appointments like this, thanks to grant money from the General Board of Global Ministries. My friend, Diana Holbert, was appointed to work with the creative, artistic community of downtown Dallas; another friend, Marcia McFee, became the worship consultant for the conference.
Now the reason why appointments like these don’t happen often is very simple — money.
Pastor salaries are paid by the local churches where they serve. Leaving aside the contentious issue of pay equity among clergy, we should note that this means that there is little to no money normally available to fund new missional appointments. Our conference does fund new church starts, often at quite large sums, but the assumption is that these churches will become self-sustaining in three years. Missional work may not ever be “self-sustaining” in the traditional sense. Thus, conferences frown on such work.
In the interest of full disclosure, I would like to be appointed as missionary to refugees in our conference. It’s what I feel called to do. I’ve started a nonprofit refugee ministry called Daraja, which takes up most of my time. My official appointment is to the Missional Wisdom Foundation, which initially helped pay part of my salary. However, now the funding has run out, and I find myself in the position of raising my own salary support, an unusual new job skill which I am learning on the fly. (Not doing it particularly well, yet, so if you feel so inclined, here’s where you can make a monthly pledge!)
Yes, I’d love it if the conference could pay me a base salary, ensuring that I can pay my mortgage and bills, but since working with refugees is not a particularly lucrative business, nor is it ever going to be “self-sustaining,” then they will be wary of this move. I will have to rely on good old-fashioned fundraising.
My point is that our Methodist connection actually does provide us with a network of like-minded, followers of Jesus who could, if they dreamed and dared, find ways to fund, resource, mobilize, and send pastors into unique places for missional purposes. It could happen, and as I said before, does happen from time to time.
But there’s room for more.
Like most people, my adolescent years were marked by occasional philosophical conflicts with my parents. However, I grew up on a ranch, so some of the contentious issues might seem foreign to others.
For instance, it used to bug me that while tromping around the woods, my Dad insisted I keep using my single-shot .22 rather than his semi-automatic version. As is often the case, it took a few years to realize his motive wasn’t to crush my dreams and steal my joy. He was teaching me that claiming the responsibility of shooting a rifle means learning how to shoot it responsibly. That means shooting straight, with full awareness of surroundings and the potential implications of every squeeze of the trigger.
When you shoot you want to hit a target – obviously. If you want to hit a target, you can either shoot straight or you can shoot fast and often.
Shooting straight is hard. It takes effort, patience, and dedication. It requires you to develop accuracy, learn to control your breathing, pay attention to your surroundings, and choose your shot carefully. My single-shot was made for this approach.
On the other hand, shooting fast is easy and appealing. Instead of skill, practice, or patience, it only requires bullets. Without all that tedious concern with accuracy, you simply shoot enough times that you eventually hit the target…and a lot of other things as well. Dad had strong opinions about “fast shooters.” He viewed their careless mindset and reckless behavior as a danger to everyone.
During the last week of April 2013, the Florida legislature passed a bill meant to increase efficiency in the process of death row executions by setting time limits and decreasing options for appeals. Citing the cost of keeping inmates on death row for decades and the extended lack of closure for the families of victims, Republican lawmakers were able to get this bill through the House and Senate with overwhelming support.
In the minds of some, should Governor Rick Scott sign the “Timely Justice Act” into law this month, Florida will hit several targets. They’ll hit the target of reducing the high cost associated with lengthy stays on death row. They’ll hit the target of bringing “swift justice” to the state’s worst criminals. They’ll hit the target of bringing closure to the families of the victims.
However, there is a major problem. This bill and it’s proponents are rejecting hard work and accuracy, instead embracing the careless mindset of “shoot fast and shoot often.” Their lack of concern for accuracy is going to increase the number of targets hit, but it will also increase the number of wrong and unintended targets hit. And that is unacceptable.
The bill is not about “Timely Justice,” it is about swift execution, regardless of innocence or guilt.
The death penalty currently represents the ultimate and final form of justice applied to perpetrators of extreme violence and evil in 32 states. Full disclosure, I abhor the death penalty. I don’t find it to be a convincing definition of justice, but rather the final sign that justice and reconciliation have eluded us.
But my feelings about the death penalty don’t matter at this point. The issue on the table, which is going to be decided in the next couple weeks, is this bill to execute people more quickly in the state of Florida. Even by the current definition of justice, the Timely Justice Act is a direct affront to justice.
If we claim to be a just society, and executing perpetrators is our form of justice, then we are obligated to do the hard work and refuse the temptation to be fast shooters. Accuracy is nonnegotiable for justice, particularly where executions are concerned. And this bill decreases accuracy.
It must not be signed into law.
What is so dangerous about this bill in Florida?
Since the reinstatement of the death penalty in 1976, Florida has executed 76 people.1 During the same time period a whopping 24 people, the most in the nation, have been exonerated after sentencing. This one state represents 17% of the nation’s 142 cases of death row exonerations.2 And that figure doesn’t take into account those whose death sentences were reduced or commuted.
This is a state that has one erroneous death sentence exonerated for every three people executed. The people of Florida should be enraged that their lawmakers would try to speed up a process that they can’t perform accurately at a slower pace.
You don’t need to be opposed to the death penalty to oppose this bill. The only reason you should support this bill is if you have no problem executing innocent people. It’s easy to get caught up thinking about the one’s who get away with murder – or take advantage of the system. Proponents of this bill will definitely play up the need to be “tough on crime.” But we need to remember:
- With this bill, the system is still broken, it’s just faster. That means there is less time to correct mistakes, with too little being done to avoid making the mistakes in the first place. While the bill attempts to address issues of incompetent representation – particularly in court appointed attorneys – it doesn’t say much about how they are going to pay these people. Interesting…this is normally the complaint we hear the Republicans leveling at Democrats.
- Removing/reducing the hope for appeal doesn’t just block the guilty who are taking advantage. It also blocks the falsely convicted scrambling to save their lives.
- Don’t Worry: Wealthy people (innocent or guilty) will still get off the hook. Its only the poor, the one’s who are at the mercy of court appointed representation, who really need to worry…But at least now we don’t have to listen to them complain for so long, right?
This bill is not concerned with accuracy, it is concerned with a particular outcome, namely, executing somebody…whether they committed the crime or not. As Sen. Robert Bradley, R-Orange Park has made clear, “This isn’t about innocence or guilt, it’s about timely justice.” Other than the ironic misuse of the word “justice,” I couldn’t have said it better…but he was supposedly supporting the bill with that statement.
Sen. Bradley’s statement is startlingly (if unintentionally) honest, incredibly disturbing, and wholly inaccurate. In the minds of those who choose to shoot fast instead of straight, accuracy and outcome may be separate issues. But that just confirms my Dad’s beliefs that fast shooters operate from a mindset of carelessness.
Justice which can somehow be separated from innocence or guilt is a new definition of justice altogether; neither the one that many of us long for, nor the one we currently have. This bill is pursuing a facade of justice, a hollow victory based on someone repaying blood for blood, and that person’s guilt or innocence in the matter is not the primary concern.
“But,” you may say, “they have already been found guilty!”
Yes, they have been found guilty in a state with a documented history of unfairness and inaccuracy in their death penalty system. In a 2006 analysis of Florida’s death penalty laws, procedures and practices, an American Bar Association (ABA) report states, “the State of Florida fails to comply or is only in partial compliance with many of these recommendations and that many of these shortcomings are substantial. More specifically, the Team is convinced that there is a need to improve the fairness and accuracy in the death penalty system… The Florida Death Penalty Assessment Team has identified a number of areas in which Florida’s death penalty system falls short in the effort to afford every capital defendant fair and accurate procedures.”3
Florida is also the only remaining state in which a simple majority vote of the jury is sufficient to sentence someone to death. Five members of a jury can remain unconvinced without stopping the sentence. That detail becomes even more disconcerting when we consider that the previously mentioned report from the ABA found that “many Florida capital jurors do not understand their role and responsibilities when deciding whether to impose a death sentence.”4 Among other signs of confusion, “36 percent of interviewed Florida capital jurors incorrectly believed that they were required to sentence the defendant to death if they found the defendant’s conduct to be “heinous, vile, or depraved”¬¬ beyond a reasonable doubt”5 (emphasis mine).
And yet, even in cases where the jury doesn’t recommend the death penalty, the practice of judicial override (used 166 times between 1972 and 1999) in Florida may mean the death sentence is given anyway. The 2006 ABA report cites a study showing that “trial judges take into account the potential ‘repercussions of an unpopular decision in a capital case,’ which encourages judges in judicial override states to override jury recommendations of life, ‘especially so in the run up to judicial elections.”6
There are reasons that we have an appeal process in our courts. We’re not talking about staying after school for detention, or passing the 30-day window for returning your item to the store. We’re talking about the life and death of a human being. That warrants some caution before taking irreversible action. This is part of the price we pay in order to continue claiming to be a nation grounded in things like truth, justice and the sanctity of life.
This bill threatens to void those claims.
Among the 24 cases in Florida, the average time from sentencing to exoneration has been 7.5 years (national average is 9.8 years).7 If this bill becomes law, without the immediate provision of new evidence, executions will happen in a matter of months.
Even if we stretch that out to one year, only 2 of the Florida 24 would come close to that window. Two. As in, just two people more than zero.
If this bill had been in place since 1976, how many of these twenty-four exonerated people would have been executed? We can’t know for sure, but the odds for twenty-two of them are pretty bad and the odds for the other two aren’t great. At least two people who received commuted sentences (as opposed to the full exoneration of the 24) after new evidence came to light would have fallen well outside that 1-year lifespan.8
No other state in the nation has more local data to comprise an informed notion of how long it can take to fully investigate and sort these matters out. If we are going to snuff out the life of a person, we cannot afford to leave any lingering doubt as to whether it is the right person. Again, in a just society, accuracy is nonnegotiable.
But Florida representatives are apparently comfortable with not knowing. Rep. Matt Gaetz, R-Fort Walton Beach, who sponsored the bill in the House, glibly stated, “Only God can judge, but we sure can set up the meeting.” This statement artfully combines a misapplication of Scripture, poor use of logic and an apparent belief in the incompetence of the judicial system. If only God can judge, then why have courts at all? Why make laws?
About a month after the “kill ‘em all, let God sort it out” comment, Rep. Gaetz summoned the power of the twittersphere to deflect his callous lack of concern. Here is the full text of his May 30 modified tweet (MT: which is reposting a version or a section of someone else’s tweet, usually with a comment or response):
Any of them mention the victims or their families? MT:”@TroyKinsey: A death penalty critic’s blasting @mattgaetz’ timely justice act.”9
It’s interesting to note the selective nature of this MT. Here’s the part of @TroyKinsey’s tweet that doesn’t make the modified cut: “Noting 8 inmates were exonerated after more than a decade on death row.”
The righteous condescension of Gaetz’ modified retweet is rivaled only by its accidental irony. This tweet was in response to a critic mentioning 8 people exonerated after MORE THAN A DECADE on death row. Are those the victims and families to whom he referred?
I’m not a lawmaker, I’m a minister. I know a lot about grief. And unfortunately, I also know about people using emotional ploys to kill conversation. There are certain things you can say that make it very difficult for the other person to argue. Appealing to the emotional trauma of families who have had loved ones snatched away from them by a murderer is one of those hard-to-reply-to arguments.
I don’t mean in anyway to sound insensitive to the grief of the victims’ families, but the fact that their grief is even being brought up in a conversation about falsely convicted people suggests exploitation of their grief to push another agenda.
Rep Gaetz doesn’t seem to appreciate how inaccuracy in the death penalty system creates victims – though my suspicion is that he simply will not admit it publicly.
Speeding up an inaccurate process will lead to fewer exonerations10 and less time on death row, thus simultaneously lowering the cost to the state and lowering public awareness of inaccurate sentences.
But the victims are created whether the government acknowledges them or not. I understand grief and I have a great deal of painful experience grieving with those who grieve. I have seen tremendous grief and longing for justice – as well as insatiable thirst for revenge. I’ve sat and visited with inmates – some who were behind bars because of their own stupid, broken decisions, as well as those behind bars because the justice system is just as broken.
I’ve also wept with the families torn apart by tragedy, violence and evil – which is true of the families of both victims and perpetrators. All are in tremendous pain. All long for justice. And the people of God are sent to stand with those who cry for justice and lend their own voices to the chorus.
For those who have ears to hear, the cry for justice is the most piercing cry of all. And those who hear that cry are compelled to see justice done. This is as it should be.
But this bill isn’t offering justice. It’s offering retribution. Worse yet, it’s offering retribution with only moderate concern for guilt. The Timely Justice Act should more appropriately be called The Scapegoat Act.
No, the issue at stake in this bill isn’t justice at all. The justice-flavored additives are masking a concoction of “tough on crime” resume building, bottom-line finances, and deflecting attention from the real problems in Florida’s justice system.
Why have so many people been wrongly convicted and sentenced to death? That seems like an important question to answer and resolve before attempting to increase the rate of executions.11
The system is broken; no one is denying that reality. The fast shooter mindset may want to deal with a broken system by executing people before every possible doubt has been removed, but that will never be construed as justice by a just society.
I’m sorry Representative Gaetz, decreasing the accuracy of justice under the guise of concern for victims is misleading, at best, when your state’s inaccuracy is already leading the nation in creating victims. The stakes are too high, we cannot afford to get this wrong. We cannot lower the accuracy of this process even more and still pretend to be a just society.
Governor Rick Scott, I implore you, in the name of justice, please veto the Scapegoat Act.
Bret Wells, D.Min.
For more information on the death penalty in the United States, visit the Death Penalty Information Center website. You can also read the 400+ page ABA report on Florida’s death penalty system, or read this report written by Christopher Slobogin, chair of the Florida assessment team and Milton Underwood chair in Law, Vanderbilt University Law School. You can also visit the Florida Department of Corrections website to see more statistics about executions in the state.
Dr. Bret Wells is the Director of Operations for the Missional Wisdom Foundation, where he oversees and is a member of the teaching faculty for the Academy for Missional Wisdom. He is also the minister of The Gathering in Burleson, TX.
He holds a Doctor of Ministry from Southern Methodist University’s Perkins School of Theology as well as an MA in Christian Ministry and a BS in Psychology and Christian Ministry from Abilene Christian University. Bret is also certified as a Christian Coach through Mission Alive and CoachNet.
1 Florida Department of Corrections website. http://www.dc.state.fl.us/oth/deathrow/execlist.html, Accessed June 3, 2013.
2 Qualifications for inclusion in this list of exonerations on Death Penalty Information Center website. http://www.deathpenaltyinfo.org/innocence-list-those-freed-death-row. Accessed June 3, 2013:
“Defendants must have been convicted, sentenced to death and subsequently either-
- Been acquitted of all charges related to the crime that placed them on death row, or
- Had all charges related to the crime that placed them on death row dismissed by the prosecution, or
- Been granted a complete pardon based on evidence of innocence.”
3 Florida Death Penalty Assessment Team, American Bar Association, “Evaluating Fairness and Accuracy in State Death Penalty Systems: The Florida Death Penalty Assessment Report,” September 2006. http://www.prisonpolicy.org/scans/aba/fldpreport.pdf, Accessed June 4, 2013, iii.
4 Ibid, vi.
6 Ibid, vii.
7 Death Penalty Information Center, website, “Innocence: List of Those Freed From Death Row,” http://www.deathpenaltyinfo.org/innocence-list-those-freed-death-row. Accessed June 3, 2013.
8 Sonia Jacobs, convicted in 1976, released in 1992. Joseph Spaziano, convicted in 1976, still in Florida prison for other crimes. Information provided on Death Penalty Information Center website, “Additional Innocence Information,” under “A. Partial Innocence – Conviction Reduced” http://www.deathpenaltyinfo.org/additional-innocence-information#Released. Accessed June 3, 2013.
9 Matt Gaetz twitter account, https://twitter.com/mattgaetz. Accessed June 3, 2013.
10 Closing doors on the appeal process could not only lead to more posthumous exonerations, it could also mean that innocence is never formally recognized. As the Death Penalty Information Center states, “There is no way to tell how many of the over 1,000 people executed since 1976 may also have been innocent. Courts do not generally entertain claims of innocence when the defendant is dead. Defense attorneys move on to other cases where clients’ lives can still be saved.” http://www.deathpenaltyinfo.org/executed-possibly-innocent. Accessed June 3, 2013.
11 The 400+ page Florida Death Penalty Assessment Report certainly sheds some light on how this happened at least prior to 2006. In addition to the juror confusion and simple majority vote issues already stated, the report also focused on inadequate compensation for conflict trial counsel in death penalty cases, lack of qualified and properly monitored Capital Collateral Registry Counsel, inadequate compensation for Capital Collateral Registry Attorneys, the practice of judicial override, lack of transparency in the clemency process, racial disparities in Florida’s capital sentencing, and geographic disparities in Florida’s capital sentencing. http://www.prisonpolicy.org/scans/aba/fldpreport.pdf . Accessed June 3, 2013, iv-viii.
For United Methodists, the gathering known as Annual Conference is the high-water mark of the year. It is the time in which we gather to worship, organize our priorities, focus our vision, and catch up with each other — at least that’s what it’s supposed to be.
In past years in North Texas, Annual Conference has been particularly mind-numbing. But this year, things took a turn for the better with a gathering that refocused our eyes on the work of discipleship and revitalization.
The highlights of the event were the two addresses given by Dr. Kenda Creasy Dean, one of the leading youth ministry authors and speakers in the country. She galvanized the crowd with her depiction of today’s youth culture and a breakdown of Therapeutic Moralistic Deism.
People left the conference feeling better about the future of the church than when they arrived, and that says a lot about how well things went.
However, I think one thing did become clear to me: whatever we United Methodists are, we are not yet truly missional. Everything that happened at Annual Conference this week presupposed and presumed that the attractional church is the preeminent and ultimate expression of Christian community.
Now, before I go any further, let me define exactly what I mean by missional. The word has become a catch-all for a couple of different concepts. Dr. Dean used the phrase missional church in her first talk, and defined it herself as meaning “a church that looks outside of itself and its walls, instead of being preoccupied with itself.”
It would be great if that described most churches in North America, of course, but that is not what missional means, nor is it the best definition of a missional church.
I also heard the word missional thrown around in casual conversation and in the exhibit hall, where a number of ministries (including Daraja!) had booths set up. Most of the time I heard it used like this: “Oh, our church is very missional. We support a food pantry, we have two or three mission trips a year, and we sponsor a missionary in Africa.” In this context, missional means “our church loves to support mission projects.” But that is also not what missional means.
Missional means sent.
A missional church understands that it primarily exists to be sent.
A missional church is so preoccupied with life in the neighborhood that it doesn’t really have time to worry about the maintenance and upkeep of buildings, vehicles, and programs.
And, as a Missional Monk, I would like to remind us that we aren’t sent alone. We are Sent. Together.
Here’s an example of the fact that our Annual Conference doesn’t get that yet. The last thing that happens at every Conference is the reading of appointments. Traditionally, each district superintendent would get up and read the names of all the churches in the district, followed by the name(s) of the pastor(s) appointed to that church.
This year, they changed it up. Instead of taking the time to have each name read, one by one, each appointment was put on a slide which was then projected on the big screens during our closing communion service. The media team had also asked each pastor in the weeks leading up to Conference, to send a picture of the church which they served. Thus, each slide showed a picture of the church building, the name of the church, and the appointed clergy.
Think about the message that presentation sent. The clear message is that Rev. Jane Doe has been appointed, or sent, TO a particular building. Pastors are sent to an already-existing church, where there already exists a group of people who are used to meeting every Sunday morning to hear an inspiring word and then go home to lead a comfortable life. There are already committees and systems and customs in place, which mostly prop up a status quo which we know isn’t sustainable anymore.
Here’s another example that our Conference doesn’t understand missional yet. Another innovation in this year’s gathering was a Monday afternoon Toolbox Session, which is just another name for a series of workshops that people were free to choose from.
Look at the workshops on offer:
- Social Media as a Ministry: Challenges, Content, Growth
- Big VBS for Small Churches: Making VBS the Biggest Outreach Event of the Year
- Planting and Growing an Explosive Small Group Ministry
- Developing a Culture of Call to Ministry: How to Cultivate a Call in Young Adults
- Building a Community Center Without Bricks and Mortar
- Welcoming the Stranger in Small Churches: Five Changes in Hospitality that Can Make All the Difference
- Inclusion at Our Church: A Place for Those with Special Needs
- Are We Building Towers or Temples?
- Retiree Matters: New Retiree Medical Insurance Program
- God Talk: Reaching the “Nones”
- Energizing Volunteers: Maximizing Lay Leadership for Small Churches
- Multi-Site Worship: One Church, Different Zip Codes?
- Confirmation: Claiming the Faith We Profess
- Mission Programming: Growing Your Church Through Social Services
- 911 Responding to Violence in Your Church or School
- A Church Full of Cowboys: Alternative Worship for Small Churches
- Partnering with Schools, the Community, and Other Churches
- Creative, Collaborative Worship Team Planning
- Senior Programming: Do Bingo, Buses and Brunches Really Meet the Spiritual Needs of our Elders?
- In Sickness and in Health: Faith Community Nursing in Your Congregation
- MinistrySafe Refresher
- Effective Programming for Small Membership Churches
Did you notice that every single workshop offered presumes the existence of a building? Interestingly, one session explicitly suggests that you can do social services without a building, but not church!
Did you also notice that what is primarily being encouraged is programming? Lots of programs. The right kinds of programs.
Now, I am not criticizing these workshops, nor the presenters. I am sure these were great sessions, and I happen to know many of the presenters personally, and believe that they have plenty to share that is helpful and valuable.
But what I am saying is that everything presented at Conference was firmly inside the attractional church box. Everything shared and celebrated and lifted up as worthy of emulation was traditional, programmatic, and based on the idea that our job as church leaders is to try to get people inside the church building. And that’s an idea that I think we must get away from, if merely because it’s too small a vision!
The mission of God is greater than that. It transcends the narthex, the vestry, and the sanctuary. In these days of “nones,” spiritual-but-not-religious young people, the benign-whateverism of a good number of Americans, and the different religions and faith traditions of all the rest of us Americans, it might be very good for us to turn our attention away from our buildings and start paying attention to what God is already doing out there.
We cannot go on assuming that the best way forward is getting our programming right. In fact, perhaps the way forward will lead us to forsake programs altogether.
Rather than write a long, boring bio of myself, which you would only briefly scan anyway, I thought I’d make it easy and give you a bullet-pointed list of things you need to know about Wes Magruder, the newest Missional Monk:
- Yes, I actually am a friend of Bret Wells. We got to know each other through our work with the Missional Wisdom Foundation, but even then, I kind of like him. I think he’s cool, especially with the facial hair. We like hanging out together, and even more, talking about how to be Sent. Together.
- I am a Wesleyan, but not sure how Methodist. Full disclosure: I am an ordained elder in the United Methodist Church. I became a UM because I felt called to the Church, and because I resonated with John Wesley’s emphasis on sanctification, joining together of faith and good works, and patterns of discipleship. When I see those things happening in the UMC, I celebrate. When I don’t, I get a little crabby.
- I don’t think most people who throw the word “missional” around knows what it means. I will say more about this later, but the missional conversation has been dangerously diluted by those who use the word loosely. And a lot of them are denominational folks looking for a new angle. If I can accomplish anything as a new Missional Monk, I’d like to help correct this situation.
- I hate church meetings. This comes from experience, believe me. I’ve been a pastor in churches in London, rural Texas, and suburban Dallas. Most church meetings, I have learned, peak after 11 minutes, and then quickly descend into ineffectiveness, gossip, and malaise. The proudest moment in my years as a pastor was shutting down a committee in England that couldn’t remember why it was meeting in the first place.
- I’m distrustful of institutions, but love community. This isn’t a paradox. It’s just a recognition of the reality that institutions quickly lose sight of the movements that birthed them, and end up doing things that undermine relationships and community. Exhibit A: most North American congregations.
- I believe that justice work is one of the great neglected themes of the North American church. Which means that most evangelical churches are lopsided, having determined (consciously or not) that social justice is not “spiritual” work. We need a recovery of the whole gospel, good news for every system, principality, power, and people group. Look for my contributions on this theme coming soon on this blog!
- I don’t own a gun, and never will. I might as well get this out here now: I’m a pacifist. No, I would not kill someone even if they were advancing on my family to do harm. I can explain some other time and in some other forum. All you need to know is that I believe the way of Jesus is nonviolent. Completely.
- I am suspicious of most Western missionary efforts, though I have been a missionary myself. I spent four years in Cameroon as the director of a new mission initiative through the denominational missional board. The experience was wonderful and life-giving (to myself and others), but even while I worked on the ground, I wondered if I was engaged in anything more than a colonizing project.
- Daraja is the Swahili word for “bridge,” and the name of the nonprofit organization that I recently started. Daraja is my current passion, a ministry to recently resettled refugees in the Dallas area. We train volunteers to coach refugees and their families, and help them make a successful transition to life in America. For more information, check out www.jesuswasarefugee.com.
- I am a girl dad. That’s what my three daughters call me. This means that I know way more than I ever wanted about drill teams, the Twilight series, hair and clothing, and emotional swings. But it also means that I am pampered, loved, and spoiled. Rachel is 19 and currently touring the world with Long Island University — Global. Chloe is a Planoette and going to be a senior next year, while Mallory starts high school next year as a Vikette. Oh, and my wife recently started her own business, a franchise of Kumon.
- In my next life, I want to be a rock musician. Seriously. My younger brother lived this life for awhile as the drummer of a band called Calla, and I was madly jealous the whole time. I’m currently digging the new album by The National, but I also like Bon Iver, Delta Spirit, Mumford and Sons, The Tallest Man on Earth … ok, this could go on awhile. Just know this — Bob Dylan is the man. And so is Bono.
- When Jesus says to follow him, I think he meant it. My whole life has been an attempt to figure out what this is supposed to look like. It’s taken me to some pretty crazy places, but it’s what life is supposed to be about.
- There are only two seasons of the church year: Baseball Season, and Ordinary Time. My major leisure activity is watching baseball. I am a lifelong fan of the Texas Rangers, and thus, have recurring nightmares of a ninth-inning fly ball in St. Louis. I’m SO glad we let Josh Hamilton go, but hope we never trade Jurickson Profar.