Categories
Opinions Two Views

Two Views // On the #MeToo Movement – Jared Hobsen

If you have been on Facebook or Twitter recently, you may have noticed some posts with only the words: “Me too.” In fact, if you had any sort of experience similar to mine, you were probably startled at the number of women posting those two words to their feeds and timelines. It all began on Sunday, October 15, in wake of the news about Harvey Weinstein, when actress and activist Alyssa Milano went online on Twitter to call all women who have been sexually harassed or assaulted to write “me too” to show how pervasive the problem really is. I was so heartbroken by how many of my good friends have been victims of sexual assault or harassment, and it left me wondering what we can do to stop this epidemic.

We, as a society, aren’t holding men to the standard that we could be. Why do we continue to ask women “what did you do to provoke the attack?” when we should really be asking men “what could you have done to prevent the attack?” And the problem is rooted deeper than just physical attacks on women. We all, men and women alike, need to stop treating women as inferior beings only obsessed with the latest hairstyles or fashions. We need to stop using gendered insults that imply women are weaker and lesser, and we need to start teaching boys and girls at a much younger age that girls should be valued for more than her looks.

Guys, now I’m speaking to you. We need to do better. First of all, we really shouldn’t be waiting to have these conversations about sexual assault AFTER the problem already happened. Women don’t owe us anything – including their stories. But we should still be taking a stand for them and advocate for their safety. And that means that we’re going to have to stand against the other guys who perpetuate and promote harmful behavior. It’s going to be an awkward process; it’s going to mean we have to say “that’s not funny” when our friend makes a joke that objectifies a woman, it means we can’t argue with people who have experienced oppression in ways we haven’t, and it means we need to be careful about demanding answers and information from victims.

For everyone who wants to and is already taking a stand for women and against this oppression they face, we must not forget the men who feel silenced from joining in the #MeToo movement. There are men out there who have been victims of abuse and attack, but feel the need to stay quiet because many times their painful experiences are just as disqualified as women’s. Instead, though, many men are told, “Oh, you probably wanted that anyhow.” This is just another result of the toxic society that we live in that tells men that they are made to take control of women.

What I’m saying through all of this is that we need to take a good, hard look at our culture and realize that we’ve been promoting dangerous behavior that allows men like producer Harvey Weinstein to get away with sexual abuse for so long.  We need to listen to the victims that are speaking now, we need to realize that there are definitely many victims who still cannot speak out, and we need to take a stand for love. We need to work through the discomfort we will feel as we dissent from being passive about harassment. If we do this, it’s possible to live in a world where there are fewer and fewer “me too” stories.

Jared is a sophomore majoring in communication.

Categories
Opinions Two Views

Hunter Gregory // On Black Lives Matter

When many people think of police officers, they think of violence, hate, and racism. When I look at my father and all of the other officers I grew up around, I see humility, compassion, and courage. I see men and women of all races and backgrounds leaving their families and risking their lives to protect their communities only to be met with curses, protests, and sometimes even murder. I do not support Black Lives Matter (BLM) because it targets honorable people like my father by turning a bullet of self-defense into a racial issue. This not only increases the racial divide in our country, but also leads to a detrimental lack of respect for law-enforcement.

Photo by: Nate Moore
Photo by: Nate Moore

BLM claims to be a peaceful movement, and this idea is even backed by our president. The title of the movement is rather clever. After all, no one would want to say black lives don’t matter, right? Even I was hesitant to openly say I didn’t support the movement with the impending label of “racist” looming over my head. That is, until the Dallas police shootings. That night left my family in tears, fearing for my dad’s life who was to work a BLM protest the following day. We could picture ourselves in the place of those families who lost a father. This event was followed by several other shootings and mass protests claiming to be avenging the losses of young black men at the hands of corrupt and racist officers.

How legitimate are the BLM claims against police? Some claim most of the fatal cop shootings this year have targeted African-Americans. This is simply not true, since 54% of these shootings were at whites as of July (according to the Washington Post). People would still argue that the ratio of black deaths to the black population is still proportionally biased, but these numbers still say nothing about crime. Just because someone was shot by a police officer, does not mean the split-second decision was based on race. You can’t prove systematic racism with these statistics or out-of-context accounts or videos.

One of the main factors fueling the anger of BLM toward police is an ignorance of what the job of law enforcement entails. Officers ask people to do certain things (like raise hands, stop moving, get on the ground, etc.) because these ensure the officer, who has a family to return to, is safe. If someone disobeys an officer’s request, he or she, regardless of ethnicity, runs the risk of the officer taking precaution. Of course, an officer’s goal is never to shoot. Not only do they have to go through weeks of investigation and administrative leave after a shooting, but they also wrestle with the guilt of having ended a human life. The use of a gun is serious and is handled seriously each time. In the end, an officer makes the call he or she feels will uphold justice and keep everyone safe. There is no other group more actively fighting for black lives than the police. Of course mistakes are made, sometimes tragic mistakes, but this does not mean that there is systematic racial oppression embedded in our justice system. If anything, the fact that a movement such as BLM can get away with shutting down highways and looting stores and still get “condolences” from President Obama shows that there might be some racial bias, but not in a way that is ever talked about.

BLM isn’t unifying America, but rather dividing us by race. Many white families, especially cop families, now fear large groups of black people. Many black families fear officers and white people in connection with them. Neither one of these fears are Godly. The only one who can fix racial issues is the Holy Spirit, who enables us to love one another. As Christians we should not assume that every social movement is God’s will for justice. We should carefully discern everything so that we do not waste our efforts on endeavors that promote neither love nor Christ’s gospel.

Hunter is a senior music composition major with a minor in Islamic studies.

Categories
Opinions Two Views

Joe Miner // On Black Lives Matter

I am about to make you uncomfortable in three words. Black lives matter. Perhaps you are already prepared to dismiss this article. When I say black lives matter, you envision riots in the streets. You may hear drawn out criticisms of the police in America or you may see a gang of mislead teenagers assaulting an innocent man on a bus or in a store. For a moment, take yourself out of that context. Forget about the civil rights group, forget about the protests, and forget about the debates you partake in on social media. Right now, we’re talking about black lives, and why they matter just as much as the white ones.

Photo by: Nate Moore
Photo by: Nate Moore

You may be thinking, “Black people do matter, just like white people, Hispanic people, orange people and blue people.” And maybe in your mind, they do. Maybe to you, black lives actually do matter. But, let me challenge you with this: if you actually believe that black lives matter just as much as everyone else, then why does no one mourn with the mourning?

When I hear about an unarmed black teen being gunned down, I think about my 12-year-old nephew, and how in a few years, he has the potential to see the same fate as Treyvon Martin saw a few years back. I think about how even though my nephew has a loving family, good grades, and a delightful personality, he could still end up as a statistic on the nightly news. When I see an unarmed black adult being gunned down, I worry for my own safety. I wonder whether or not going to McDonald’s after midnight is worth it.

So why does this matter? It matters because I mourn. I mourn the loss of another minority, and I am saddened over the apathy that much of the church has shown about this issue. It’s not fair that I see more people sharing links on Facebook about God’s Not Dead 2 than I see about the black men and women who die every day. It’s not fair that so much of the church is outraged about something a presidential candidate has said, but not show any compassion to their black brothers and sisters who are stopped and questioned by police for no reason. How is it that we can be outraged by wage increases and hour reductions, but no one cares that many African-Americans are afraid to go to Dollar General by themselves at night?

It would be very convenient if racism no longer existed and if black teens truly had an equal opportunity to live long, healthy lives. It would be convenient if minorities didn’t feel underrepresented and mistreated, and it would be convenient if we could all come to an agreement on social issues. However, Christ never called us to a life of convenience. The Bible shows us how to work through conflict, not avoid it. It teaches us to call out injustice, rather than blindly follow.

In a perfect world, race wouldn’t matter. No one would care who is black or who is white, and no one would have this inner fear and turmoil whenever they saw someone who is darker than them. In a perfect world, young black men would not make up the majority of prisoners in America, but the minority on a college campus. But we live in fallen world where race matters regardless of how much or how little you acknowledge it. We cannot get over race and we cannot simply see past it. No issue is resolved by ignoring it.

So what can you do about it? Stand by the side of your black brothers and sisters here at Houghton. Listen to their hurts rather than assuming that they’re being too sensitive. You do not have to go in the streets and protest. You don’t have to give up your guns or become a raging liberal in order to stand with someone who has been looked down upon by society because of the color of their skin. Don’t let us stand alone to be victimized by a system of oppression. Stand with us to show the world that in the Kingdom of God, there is no Jew or Greek, slave or free, man or woman, and no black or white. Let’s show the grace, kindness, compassion and intentionality that America is unfamiliar with these days.

Joe is a junior communication major with minors in business and Bible.

Categories
Opinions Two Views

Two Views: On Climate Activism

In the mid-14th century, Italian officials and scientists became convinced that the paint in frescoes covering the inside walls of many churches was causing the Black Plague, then ravaging Europe. Desperate to “do something,” leaders ordered the frescoes whitewashed.

The Plague was unaffected, of course, but frescoes painted by great medieval artists, including Lorenzetti and Giotto di Bondone, were destroyed. Ironically, some masterpieces survived only because parishes couldn’t afford whitewash.

Z-photo2I thought of that futility when I read that Houghton students attended a New York City climate-rally. Environmentalists claim that human-produced CO2 is overheating Earth and altering the climate. Al Gore – who has made gazllions preaching Apocalypse – says the climate-science is “settled.” Some scientists agree; many others do not. 24/7 news coverage makes people think hurricanes, tornadoes and floods are worsening, but the data do not support this.

I lack credentials to judge climate science, but I know something about computational models. A career in simulation and modeling taught me that models are only as good as the mathematical representations and empirical data informing them. “Garbage in, garbage out” was our watchword. Experts admit that current models can’t correctly predict contemporary weather-patterns. Yet draconian government-policies, costing billions, are based on those models.

Renowned climate scientist James Lovelock recanted his earlier warnings, admitting his models were “primitive.” Judith Curry, president of the Climate Forecast Applications Network, wrote in the Wall Street Journal (Oct. 9, 2014) that the climate warming “hiatus,” since 1998, “…raises serious questions as to whether the climate-model projections of 21st century temperatures are fit for making public policy decisions.”

Climate-activism has been called a “new morality.” The NYC marchers believe they occupy that morality’s high ground, but do they realize they could be just as wrong as those long-ago whitewashers? And do they understand what their advocacy might cost the poorest of the world’s poor, as well as themselves?

This new climate-morality has a “dark side” – unknown to most Americans and seldom mentioned by mainstream media. President Obama disclosed it in his recent UN speech, when he asked poor countries to remain undeveloped to combat climate-change.

African delegates must have thought Mr. Obama mad. No sane politician wants his country to stay primitive and dirt-poor. Yet Western governments have agreed to block Third World development on alarmists’ tenuous predictions. This grotesque conspiracy should arouse every Christian’s indignation.

Worldwide, 2 billion people lack reliable electricity. Most cook and heat with smoky, open fires, burning wood or dung. In these unhealthy environments, 4 million children a year die from respiratory ailments. There is no electricity for lights, hot water, refrigeration, heat, or cooling. Industrial development is impossible. The modernity Americans expect simply doesn’t exist.

One African official said, “The West cannot imagine how hard life is without electricity.” He bitterly denounced “romanticizing” primitive African existence that no westerners (including students!) would tolerate. It’s racism at its ugliest, most degenerate level – truly, a cause to march for. But is it even mentioned on college campuses?

Africa’s vast energy resources could enrich the continent and improve its people’s lives: oil reserves of 975 billion barrels (a 100-year world-supply); 484 trillion cubic feet of natural gas; incalculable coal reserves. Western engineers and technicians could develop Africa’s resources and industry, making it an emerging powerhouse. Its potential is virtually unlimited.

Environmentalists and western politicians want Africa limited to solar panels and windmills, although electricity so generated is unreliable and three times as expensive as from coal-fired plants. Rich countries can afford to experiment, observed the above-mentioned official, while poor countries must use the most expensive, inefficient forms of power-generation. He added:

The African dream is to develop. You might power a light bulb with a solar panel, but you can’t run steel mills and factories with power generated that way.”

European leaders want Africa kept primitive because they fear the economic threat that Africa’s huge resources and 800 million nutrition-and-work-starved people represent to Europe’s declining populations and stagnant economies. Economic Imperialism is the Climate movement’s really dirty secret.

Fundamentally, the Green movement is anti-human. Its strategists consider people “the problem.” Their vision is a green, non-industrial Earth – sparsely populated by hunters, gatherers, and hand-tillers of the soil. One doubts that stock-brokers, car salesmen, bankers, doctors, lawyers, or politicians will be among them.

Ordinary citizens consider the movement benign – like pollution-cleanup. Green is hip. Businesses cheerfully offer to “save the planet” by eliminating paper bags and charging extra for plastic. The danger is great because the movement’s true aims are concealed.

Climate politics seem invincible. Opposition is stomped or ignored. Both political parties ride the Climate Bandwagon. The US Environmental Protection Agency regulations will destroy the coal industry, send fuel and electricity rates soaring, cripple the American economy and impoverish our most vulnerable citizens. It’s a politician’s dream-issue because its effectiveness (or not) won’t be discernible for 100 years.

Mr. Obama promises more “aid” for desperate Third World countries. But we should be spending any available bucks to help those nations develop – not waste it on foolish attempts to affect the climate that will do nothing except burn up precious funds.

If primitive Africa is ever going to escape squalor, disease and hunger, it must use every available resource. Windmills, solar panels, dirt-floor huts, rats running around, and smoky fires burning buffalo crap won’t do it. I’m ashamed that we’re involved in crippling Third World development. I urge Houghton students to view all aspects of the climate issue with a very critical eye.

Follow the money.

-Woody Zimmerman

Woody is a ’64 Houghton Alumnus.

 

Categories
Opinions Two Views

Two Views: On Climate Activism

I hear it all the time, and I couldn’t agree more; “Don’t listen to the alarmists!”  The world is full of people on both the right and the left spouting endless claims about global warming—claims loaded with assertions but too often devoid of facts.

Fortunately, the scientific community offers a clear and consistent picture that helps us cut through the rhetoric and get straight to the data.  Last year the non-partisan, Intergovernmental Panel on Climate Change issued a 1,500-page report assessing our knowledge of the global climate system based on more than 30,000 peer-reviewed publications.  More than 600 of the world’s top climate experts representing 39 countries contributed to the report.  Their conclusions were explicit, referring to global warming as “unequivocal” and stating that the “human influence on the climate system is clear.”

Indeed, no fewer than 97% of climate scientists agree with this assessment–along with every major national and international scientific association. The simple truth is that the overwhelming weight of the scientific evidence points toward one inescapable conclusion—burning fossil fuels releases greenhouse gases, which warm the planet. In other words, the world is warming; humans are causing it; and it’s leading to serious consequences. Perhaps it’s time to move past the so-called “debate” about global warming’s existence and instead ask ourselves, “Why does it matter?”

AnthonyBurdo_BrianWebbDuring the past 100 years, the world has warmed by about 1° Celsius. While this may not seem like much, we can already measure the impacts from this seemingly small change in the form of rising seas, more heat waves, changes in precipitation patterns, species migration, ocean acidification, and more intense storms. If current levels of fossil fuel consumption continue scientists warn that we can expect to see a further 3° – 5° C rise this century, and that problems will get much worse.

Importantly, such changes don’t occur in isolation, but have direct humanitarian and economic costs on the global human population. Decreased global food production, increased conflict, spreading disease vectors, water insecurity, more natural disasters, and mass human displacement will each become increasingly common as the world attempts to cope with unprecedented climatic changes. Sea level rise alone will permanently displace 20 million Bangladeshis and inundate entire island countries.

Unfortunately, the brunt of this impact will fall on the poor in developing countries—those least able to cope with such changes. This is where climate change becomes a social justice issue. Those hurt the most by a changing climate are the ones who have done the least to cause it. Meanwhile, those of us responsible for the bulk of greenhouse gas emissions (industrialized countries) are fortunate to be located where climate impacts won’t be felt quite as acutely.

We have unwittingly become party to the most widespread social injustice in human history—one that literally impacts every human on the planet. The question is, “what will we do about it?”

Many claim that climate mitigation is just too expensive, though nothing could be further from the truth. Not only do climate mitigation policies generate jobs through new industries and infrastructure, but they also reduce costs in the areas of health care, disaster cleanup, energy demand, pollution abatement, refugee resettlement, etc. The reality is that the cost of inaction will far exceed the cost of acting quickly to avert the worst impacts of climate change.

Some well-meaning, but deeply misinformed, individuals claim that climate action will actually hurt the poor. The truth is that no one has more to gain from climate action than the poor, who already suffer on the front lines of climate change and are literally begging industrialized nations to slow down their carbon emissions. One Bangladeshi man was recently quoted as saying, “Forget about making poverty history. Climate change will make poverty permanent.” As a Christian eager to fulfill Jesus’ second greatest commandment this statement from a development expert in one of the world’s poorest countries concerns me.

Should a Christian get involved in climate action? You’ll have to answer that for yourself, but first I suggest you ask the Malawian farmers who no longer know when to plant their crops because the rainy seasons have changed. Or residents of the Maldives who are developing a national evacuation plan to escape the rising seas. Or the families that lost their homes in Superstorm Sandy. Or the California farmers who can’t grow crops because of the epic drought. Or the Native Americans of Shishmaref, Alaska, whose homeland is rapidly eroding into the rising ocean.

As for me, I choose to believe the word of those who have devoted their careers to studying the global climate system over those who talk about it on their blogs. And I choose to stand with those who are suffering. What will you do?

-Brian Webb

Brian is the Sustainability coordinator and the intercultural student programs coordinator.

Categories
Opinions Two Views

Two Views: What are the moral dimensions surrounding the immigration debate?

In 1783, George Washington proclaimed, “the bosom of America is open to receive not only the opulent and respectable stranger, but the oppressed and persecuted of all nations and religions, whom we shall welcome to a participation of all our rights and privileges”. Rhetoric portraying America as a melting pot and refuge for those desiring freedom has echoed throughout our history; however, immigrants have rarely been accepted with open arms. The debate over the impact of immigrants on the economy is well documented, but unsettled. Restrictionists argue that immigrants rob native-born Americans of their jobs, and cost society through their dependence on public assistance. Other criticism surrounds the threat of a changed culture stemming from a general xenophobia which hopes to retain a homogenous national identity.

peterThere’s a paradox in international law regarding immigration. The right of humans to freely leave any country for economic reasons and political refuge is guaranteed by the 1948 Declaration of Human Rights. However, the declaration also recognizes that the “will of the people shall be the basis of the authority of government”, which establishes the framework allowing governments to decide who its citizens may be, as well as delegating control over their borders. Essentially, people have a right to leave their country, but no right to enter another.

The moral dimension of granting political or religious asylum is pitted against the economic welfare and nationalistic sentiments of countries in this debate. The moral dimensions of the debate would seem to discredit “xenophobic” fears of illegal immigration, but threats to national security must also be taken into account. The vast and numerous geographic channels that make it possible for people to be smuggled into the country also ferry drugs and weapons across our border. The conservative fear of an insecure border is legitimate; however, a desire to physically secure the border doesn’t discount the possibility of immigrants being accepted into the country via legal channels. Often these two views are at odds, but shouldn’t be. There are millions of undocumented immigrants living in the United States, and more will enter the country illegally if policy allowing a broader entry of immigrants isn’t employed.

A large population of undocumented immigrants comprises the agricultural sector of America’s economy. In California, agricultural operations have relied on undocumented Mexican workers to provide produce at lower prices. It’s also argued that these jobs are so undesirable that Americans are unwilling to perform them. Undoubtedly, we’ve benefitted economically from this group of people, so it would seem that they’re due a debt of hospitality through the naturalization of citizenship. It’s also undeniable that these people drain public resources, but the only way these people will be able to contribute to society is if they’re accepted into it. The U.S. can’t support allowing entry to every person who desires it, but could improve the situation by amnestying current undocumented workers, and allowing more people into the country than the current quota system allows.

America wasn’t established for the preservation of a white/European nationalism, but as a sanctuary for the persecuted. George Washington dignified foreign peoples wishing to gain entry into America as “respectable strangers” worthy of sharing in our established rights. As Christians, we should be mindful of the conditions (economic, political, and religious) that lead immigrants to our borders, and weigh them against the costs of their entry into the country.

Leviticus 19:34

You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself, for you were strangers in the land of Egypt: I am the Lord your God.

Categories
Opinions Two Views

Two Views: What are the moral dimensions surrounding the immigration debate?

In 1892, Annie Moore became the first immigrant to cross the threshold of Ellis Island and soon came to symbolize the 12 million immigrants who entered America between 1892 and 1954. Since then, millions of other people like her have immigrated to America in the hopes of attaining a better life.

But the Commission on Immigration Reform has concluded that the number of legal immigrants is too high, leaving us with the question of how to deal with the Annie Moores of today – a difficult but important question for Christians to consider.

rebekahUnfortunately, as Drs. Mark Amstutz and Peter Meilaender explain in “Public Policy and the Church: Spiritual Priorities,” “Christian groups have become somewhat noteworthy for issuing unhelpful statements” about this topic. Many Christians argue for an open-door policy loosely based on biblical passages about migration, hospitality and human dignity without due consideration of the differences between biblical culture and our own.

So how should Christians respond to the immigration issue? First, they need to abandon the idea that the Bible prescribes a particular policy suitable to the U.S. Clearly, the Bible says nothing about it, and although Scripture certainly endorses the value of human dignity, that principle is too general to offer specific guidance on the issue of immigration policy. Second, Christians need to reconsider the moral dimensions that surround the issue, specifically whether immigration limits are morally justifiable, and if so, whether there is a moral imperative to give preference to one group of immigrants over another.

Here Dr. Meilaender offers a way forward. He believes that Christians can make a strong moral case for immigration limits and argues that we determine the morality of such limits based on our relative obligations to two basic groups of people: members and potential members of American society. He explains that although “we owe something to each person simply by virtue of his or her humanity,” we have special obligations to persons “for whom we bear special responsibilities” – e.g., our fellow members of American society. On Meilaender’s view, defending their interests takes precedence over our obligations to outsiders. Christians often view this as fundamentally self-interested, but Meilaender disagrees; he argues that we are obligated “to preserve [our] common life” and that such an obligation stems not from “a narrow focus on personal self-interest” but from an obligation to fellow members of American society. In other words, once Annie Moore becomes a member of our society, we bear a special responsibility for her – one that is stronger than our responsibility to potential members.

But this naturally raises another question: Whom should we allow to immigrate? We could randomly choose immigrants based on the lottery system, or we could give preference to immigrants based on an agreed-upon set of qualifying circumstances (what I call a categorical system). Whereas the lottery system acts indiscriminately, the categorical approach allows officials to take morally compelling circumstances into account. Say, for instance, that members of Annie’s nuclear family are U.S. citizens or that Annie can’t return to her own country due to a reasonable fear of persecution. In both cases, our moral obligation towards her exceeds our obligation to immigrants in general – thus indicating that the categorical system is, in at least some instances, morally compelling.

Politicians and the media largely ignore the issue of legal immigration, choosing instead to focus on the (much more controversial) issue of illegal immigrants. Currently, however, 1.1 million people legally immigrate to the U.S. each year, and Americans need to respond with moral sensitivity to the high number of Annie Moores who desire to enter the U.S. through the appropriate channels.

Categories
Opinions Two Views

Two Views: Are Non-profit Careers Necessary for Christian Students?

I don’t think it is necessary for Christians to steer their careers toward nonprofit work or the helping professions. I think Christians should steer their careers towards the skills and passions the Lord has blessed them with and that they have gained throughout life. As Christians, we can often get wrapped up in thinking a calling only means becoming a full time missionary or being a pastor. Though some are called into those fields, many are not. A calling can be in almost any place of employment, whether it is a “helping profession” or “non-helping profession”. It could be a stock broker, a realtor, a computer engineer, or a music teacher; we can still serve God wherever we are working.

MichelleWith that being said, what about the Christians who do have the skills and passions that can be used in a nonprofit or go into a help-related profession?  These Christians must still be wary of the implications behind this line of work. Sometimes Christians jump into this realm of work thinking that since they are working for a nonprofit organization or are in the “helping profession” they are automatically “helping” and serving other people. Unfortunately, just the intention of “helping”, especially internationally could actually hurt those they are trying to help and serve.

Our society in the West often promotes the idea that we know everything and have all the answers to the world’s problems. In the book When Helping Hurts by Brian Fikkert, Fikkert talks about this issue and the unconscious “god complex” that many Christians in the West have. This “god complex” is a way we sometimes act towards the “economically poor,” in that we are superior and they are inferior. We believe that if we provide the “things” the poor are lacking they will rise out of poverty and have better lives. Though this can be a part of the solution, solely giving out monetary or material goods will not solve the issue of poverty. I am not trying to steer people away from this field of work (I myself hope to work in this field one day) but as Christians, and really anyone who steers their career toward non-profit work, we need to be very aware of this false concept.

When we do approach the nonprofit and helping professions world with the humble understanding that we do not have all the answers to poverty, and that money and material goods will not solve all the world’s problems, we can then be a small part of the process of changing people’s lives. Throughout my college experience, I have gained a better understanding of what this looks like through becoming more culturally sensitive, looking at poverty with a bottom-up holistic approach, and realizing I do not have all the answers. In Bryant Myer’s book Walking with the Poor, he talks about this holistic or transformational form of development which is “seeking positive change in the whole of human life materially, socially, psychologically, and spiritually”. When we approach these fields of work this way, we will not only go in with the right intentions but also the right mindset.

At the end of the day, no matter what field of work we as Christians go into, whether it’s working as a financial planner for a corporation or as a development worker in Guatemala, God can use us in those places in unexpected ways.

 

Categories
Opinions Two Views

Two Views: Are Non-profit Careers Necessary for Christian Students?

It seems quite natural to assume that a Christian’s vocation lies somewhere in the nonprofits.  Their goal of serving the public seems to mesh well with the Christian calling of serving others.  Why would any Christian look for employment in a company that exists to maximize shareholders’ wealth?  Well, if this model describes all for-profit companies, then that general assumption would be warranted; however, many charitable organizations are finding that the for-profit model allows them freedom, and that this extra freedom is worth any tax incentive that the government can offer.

cicNIKA Water, a small for-profit bottled water company, donates 100% of its profits to bring clean water and safe sanitation to less developed areas around the world.  Jeff Church, Co-Founder of NIKA, claims that the for-profit model allows them more autonomy over their giving and doesn’t tie them down to donors.  He stated, “NIKA’s model is one that doesn’t need to rely on economic cycles or donor priorities but rather it uses the market place to create the profits which are then contributed back into the causes.  Businesses such as NIKA are challenging to get to a critical mass level but if done correctly they can result in a steady stream of profits to be donated.”

NIKA isn’t alone in their philosophy.  Companies around the country are foregoing the tax benefits and other incentives of a nonprofit and adopting the for-profit model.  Toms Shoes, commonly mistaken as a nonprofit company, adopted the model for similar reasons.  Blake Mycoskie, founder of Toms, stated, “We’ve never had to ask anyone for a donation and that shows that you can sustain giving through the power of commerce.”  This charitable trend towards the for-profit model has led to the creation of two new entities: the benefit corporation and the L3C.  These dual-purpose organizations focus on turning a profit as well as creating a general public benefit.  The tax exemptions vary for each, and though there are obvious issues with the dual-purpose model, I mention these new types of corporations because of what they highlight.  They show that society is seeing business in a new light.  People are starting to understand both the importance of the profit seeking model and the importance of using it for the public good.  All this to say, if Christians limit themselves to seeking only nonprofit work, they are not only failing to see the big picture, but could also be missing out on for-profit companies who are just as focused on serving the public.

Now, for the Christians who have no issue with the whole for-profit vs. nonprofit debate but still find “the helping professions” more noble than the others I would again say the same thing.  It’s not that going into the medical field, missions, or any of the obvious helping professions (as I’ve termed them) is wrong but it is important for Christians not to limit themselves based on their preconceived ideas of a worthy calling.

A passage from Matthew comes to mind: “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ And then I will declare to them, ‘I never knew you; depart from me, you who practice lawlessness.”

Why do I mention this?  Because in the grand scheme of things Christians who are overly concerned about whether to work in nonprofit or for-profit businesses, helping professions or business management, have most likely missed the point.  You can spend your entire life looking for occupations that fit well into a “Christian” resume but God’s calling should trump all.  Keep an open mind, follow the call of Christ, and don’t let the negative connotations of a for-profit business inhibit you from living out God’s call in the for-profit world.

 

Categories
Opinions Two Views

Two Views: Pope Francis and Capitalism

A fear of all things red prevalent in our Western cultural mindset only continues to expound itself in our cultural practices, even as memories of the Cold War fade from the minds of our youngest generations. Popular entertainment pits our favourite Hollywood heroes and videogame characters against stock Russian supervillains. Historical figures from Marx himself to revolutionary Che Guevara are labelled and discarded by religious, educational, and state institutions. Even the most recent twitter trend #SochiProblems can be traced back to massive generalizations about countries that are politically unlike us in favour of an educated knowledge of their governmental systems and Christ-like interest in the wellbeing of their citizens.

alexThis inherent bias lashes out against anything our ‘red detectors’ might suspect, including (what should be considered) apolitical statements by Pope Francis about the inequalities present in many Western economic systems. In an apostolic exhortation entitled Evangelii Gaudium (“The Joy of the Gospel,” for those of us who don’t speak Latin), Pope Francis outlines in five chapters what he believes the evangelical goals of the Catholic Church ought to be.

While my quick scan with the search bar dragged up the word ‘capitalism’ zero times in Evangelii Gaudium, it is evident that parts of the second chapter of the apostolic exhortation released in November of 2013 point directly at some of the glaring inequalities of free market systems. The Pope denounces “trickle down theories” that leave the poor sidelined, and claims that “a rejection of ethics and a rejection of God” are the primary causes of growing economic inequalities. The “new idolatry of money” finds us scrambling to consume and leaving those who can’t keep up behind us.

Read: Communism? “pure Marxism,” to quote Rush Limbaugh? Pope Francis is clearly not an economic theorist (nor does he claim to be), and the Evangelii Gaudium is not a political statement. It’s boldly Christian.

“I exhort you to generous solidarity and to the return of economics and finance to an ethical approach which favours human beings.” Let’s be honest. We live in a culture of overwhelming affluence and comfort. We also live in a culture in which we find homeless beggars on the street to be commonplace, and we are willing to literally kill each other over good sales (American Black Friday death tolls since 2006 amount to seven deaths and up to ninety injuries). Is it possible that our anti-Communist cultural bias has become an excuse to avoid charitable practices?

Those who denounce Pope Francis as a Communist or as simply too liberal for the Holy See are missing the point. Pope Francis’ statements centre on a Christian theological core: the desire for Catholics (and for all Christians, at that) to express love and concern for our neighbours. There’s nothing political, let alone Communist, about sharing wealth with the needy. This financial practice is one that was endorsed both by Jesus himself  (Matthew 19:16-30) and practiced by the early believers (Acts 4:32-35).

Questions about the influence of liberation theology on the Argentinian pope have been raised, but especially for those of us outside of the realm of Catholicism it is difficult to judge the theological beliefs of another. Fair concerns about Pope Francis’ writings being viewed as sweepingly general (and primarily negative) towards wealthy people have also been voiced. It may well be that not all of us will agree with all of the Pope’s exhortations. Yet, as Christians, I think the message at the heart of Evangelii Gaudium’s second chapter is one that deserves our interest.