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Course 406 - Theology of Work

Course 406 - Theology of Work (3 credits) This course will look at the theology of work and how work fits into ministry and God’s Kingdom.

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Haiti & Trafficking

Associated Press. (1998, May 26). Agency wants ban on some child labor. The Daily Oklahoman.

OVERVIEW

"At least one-third of the world’s hundreds of millions of working children are employed in hazardous jobs," according to the United Nations labor agency. Working in industries such as mining or construction, recent surveys indicate that nearly 50% of working children, ages 5-14, refer to their work as "stressful"; about 60% note that they leave work "exhausted"; and about 80% reveal that "they had no days off or free time."

Concerned about child exploitation, the U.N. labor agency said that it will convene an international meeting "to abolish extreme forms of child labor" during the 1998 International Labor Conference, an annual gathering of governments and workers’ and employers’ groups. The meeting will strive for "criminal penalties, preventive measures and rehabilitation of child victims."

QUESTIONS FOR REFLECTION AND DISCUSSION

  1. How do these statistics affect you and your work with kids?
  2. How are children exploited where you live?
  3. What are the answers?
  4. Can organizations such as the International Labor Conference be effective in combatting unruly child labor? What other organizations or individuals can be effective?
  5. Realistically, what can concerned individuals do?
  6. How do kids in your youth group respond to hearing about how kids live in other parts of the world?

IMPLICATIONS

  1. Hazardous child labor is criminal and shocking. It is also prevalent and typical in many parts of the world.
  2. Children are exploited worldwide in a variety of ways. Sometimes the exploitation is more subtle.
  3. Often, children work to support their impoverished families. Families must become economically self-sufficient, so that the children do not have to work. The solutions to ending harsh child labor are complex.
  4. Organizations and individuals worldwide must cooperatively seek answers. Children should be allowed to remain children.
Kathryn Q. Powers cCYS


HUMAN TRAFFICKING OVERVIEW

HUMAN TRAFFICKING OVERVIEW

(Download this overview as a PDF)

It is estimated that there are approximately twenty-seven million literal slaves in our world today - more than the number of slaves kidnapped from Africa over four centuries of the trans-Atlantic slave trade. (Andrew Cockburn, "Twentieth Century Slaves," (2003) National Geographic, http://magma.nationalgeographic.com/ngm/0309/feature1/) Of that number, as many as 1.2 million children are forced into slavery each year.

Most of us are surprised to learn that slavery still exists in the world today. Also referred to as “human trafficking” or “trafficking of persons,” this form of modern-day slavery where people are bought and sold and forced into sex, labor and armies is the third largest and fastest growing criminal industry in the world, including the United States. With millions of people as victims and over $8 billion in profits (cited by International Labor Organization), trafficking is quickly becoming one of the most pressing human rights issues deserving our attention.

According to humantrafficking.com, human trafficking can take the following formats:

  • in the sex industry

into forced labor in factories, restaurants, or agricultural work

into domestic servitude as a servant, housekeeper, or nanny

as a bride

of organs

Humantrafficking.com further explains the two-fold reasoning behind this highly lucrative industry: “1. high profits can be made quickly, with little or no start-up capital, and profits can be derived over a long period of time from the same victims (unlike drugs, which are quickly used up), and 2. despite its criminal nature, the risk of prosecution is usually negligible.”

Using various tactics of physical, psychological and economic manipulation, traffickers pray mostly on those from vulnerable populations who are the easiest to exploit and contain with minimal or no support systems in place. For example, undocumented migrants, at-risk youth and runaways are among those most targeted. Child traffickers will frequently deceive children into trafficking by feigning to be their friend and protector. Other children are sold into exploitation by parents who either naively think they are going to a better opportunity or else are desperate for the money. Trafficking of children can include prolonged labor – 10-15hr work days – in horrible work conditions, forced recruitment to commit violence against their own people as in Africa or, in places like South East Asia, sexual trafficking. According to the United Nations Trafficking Protocol and United States Trafficking Victims Protection Act, any act of sex for profit with a child younger than eighteen is considered sexual trafficking; the average age of children first being prostituted is in their early teens.

A UN-sponsored report stated in March of this year, "In general, trafficking is still perceived as an isolated social and criminal phenomenon that can be addressed separately from other problems. Although we know about the root causes of trafficking... and understand that socio-economic factors are strongly linked to vulnerability to trafficking, this knowledge has not yet been translated into policies and strategies." (cited from www.genevaglobal.com)  Indeed, rescuing children form trafficking will take a comprehensive approach addressing both the various needs of the child exploited (spiritual, psychological, physical, legal, economic/educational and social/familial reintegration) as well as the various social systems involved with the injustice (including political and economic factors).

Nicholas Kristof, observer and writer on this subject quotes "The Lancet,"the British medical journal, as estimating: "The number of prostituted children is thought to be increasing and could be as high as 10 million (worldwide). As to his studies in India, Kristof says: "India alone may have half a million children in its brothels, more than any other country in the world. Visit the brothel district in almost any city in India, and you can meet 14-year-old girls who have been kidnapped off the street, or drugged, or offered jobs as maids, and then sold into a world that they often escape only by dying of AIDS."  (N.Y. Times 22Jan06:WK16, "Slavery in our Times")

While such grave injustices often seem worlds away from our day to day life, we cannot sit passively by, allowing what could amount to another slave trade like the US-led one in the 1800’s to go down in our history.

QUESTIONS FOR REFLECTION AND DISCUSSION

1.       What are your reactions to this article? Were you aware of the modern day slave trade occurring?

2.       How do we stir our conscience to large injustices that often seem so distant to us?

3.       What do you see as the role of the church in combating such an injustice?

4.       If you were a youth worker in a city where there was child trafficking, how would you respond?

IMPLICATIONS

1.       Child trafficking is a serious global injustice that we need to be aware of and address.

2.       Christians are called, like Jesus was, to “preach good news to the poor….to proclaim freedom for the prisoners and recovery of sight to the blind, to release the oppressed, to proclaim the year of the Lord’s favor.” (Luke 4:18-19)

Sources for this article:

Andrew Cockburn, "Twentieth Century Slaves," (2003) National Geographic, http://magma.nationalgeographic.com/ngm/0309/feature1/

www.humantrafficking.com

www.genevalglobal.com – see their "human trafficking solutions"

Also, see www.ijm.org

 

Christen B. Yates cCYS


Slavery in our Time

Nicholas D. Kristof, (22Jan06) “Slavery in our Time,” The New York Times, WK16.

 

OVERVIEW

 

The writer Nicholas Kristof, a journalist for The New York Times, has submitted reports with videos of sex slaves in Cambodia, where he bought and freed at least two girls, taking them back to their villages. You may see these videos at (www.nytimes.com/kristof, 25Jan06).

 

India, the writer says, has more children in brothels than any other country—some half a million! Kristof tells the story of Geeta Gosh, a girl from a rural Indian village. Geeta’s family allowed her only two months of schooling (she is therefore illiterate) and abused her until she took refuge with a friendly auntie. Things seemed much better for her than at home until the Auntie took her, when she was only 12, to a beauty parlor, put her in a sound-proof room, and sold her virginity to an Arab man.  Geeta describes what happened:

 

I was terrified to see this huge man in front of me. I cried a lot and fell to his feet, pleading. He pulled off my dress, and the rapes went on for a month like that. He made me sleep naked beside him, and he drank a lot, and he hurt me so much.

 

When the man was finally done with Geeta, the brothel owner offered her to customers “daily for five years—and only after eight months as a prostitute did she mature enough to get her first period.” She was beaten when she talked of leaving. Geeta remembers a large sewage drain in the house:

 

The madam said, “If you ever try to run away, we’ll chop you up and throw the pieces down this drain.”

 

After three years of service, Geeta was allowed out in front of the brothel with other older teenage girls. She knew asking passing police for help was out of the question, as they were paid off by the madam.

 

A taxi driver who visited Geeta became close to her. She doesn’t know if it was love or sympathy, but he finally helped her escape and they are now married, have four children, and live in a small one-room hovel. It isn’t much, it is sometimes flooded with sewage from a nearby canal, but Geeta is finally free.

 

Kristof concludes:

 

All around India and the world, girls are still locked up in brothels as Geeta was. Indeed, sex trafficking is one problem that appears to have become worse around the globe, as organized crime, increased mobility and the rise of markets have turned pubescent flesh into a tradable commodity. Moreover, fear of AIDS has nurtured markets for virgins and younger children who customers think are less likely to have H.I.V.

 

QUESTIONS FOR REFLECTION AND DISCUSSION

 

1. Is this an understandable problem to you? In other words, do you see how lonely men who may feel powerless are willing to pay money and force themselves on such young girls?

2. Is there anything in global media that might fan the passions and desire to control for such men?

3. What are the economic factors among all those who contribute to children in brothels (the customers, the brothel owners, those who take bribes, the local economies of the communities where that house the brothels, the parents, and the children themselves?)

 

4. In your mind, what might be done to stop or curtail this pernicious practice?

IMPLICATIONS

 

1. Kristof points out that pressures and actions of some individuals, agencies and governments are making some difference. He reports on some girls who have made it out.

 

2. A young Canadian boy, Craig Kielburger, is the founder of Free the Children (www.freethechildren.org), a student-driven initiative to end child servitude. As an 8th grader, he read a newspaper article about the murder of Iqbal Masih, a Pakistani child labor activist—who had himself suffered child servitude. With parental encouragement, Kielburger studied up on the issue of child labor and learned that 200 million children are forced to work throughout the world. He began writing and speaking out about this issue and, while still a 9th grade student at Toronto’s Mary Ward School, started his organization. Writing campaigns and petitions he began putting pressure on the UN, multi-nationals and governments, including his own. Canada’s Minister of External Affairs has passed a resolution stating that Canadians who molest children or engage in child prostitution anywhere in the world can be prosecuted under Canadian law. His government has also allocated $700,000 to the International Program for the Elimination of Child Labor.

 

What then, might come of a national or worldwide initiative of childrens’ clubs and associations to eliminate child trafficking and prostitution? With adult support, children’s endeavors can make a difference.

 

Dean Borgman    cCYS


Taking the War Out of a Child Soldier

 

Bernstein, N. (13 May, 2007). “Taking the War Out of a Child Soldier,” The New York Times

 

 

Overview

This article details the story of Salifou Yankene, an Ivory Coast teenager who escaped civil war and forced conscription in a rebel army to begin a new life in New York. It is a story marked by an intense blend of legal circumstances, complex psychological summersaults, and the small community of committed people who dedicated themselves to helping Salifou weather it all.

 

There are 300,000 child soldiers worldwide, says Bernstein. Awareness of their plight is now on the rise, thanks in large part to the work of human rights organizations and the recently published best-selling memoir by Ishmael Beah (Long Way Gone), himself a former child soldier from Sierra Leone. But in the rare cases in which these children make it to America

to file as refugees, their way into a new life presents its own kind of struggle. 

 

Bernstein explains: “Their violent pasts pose hard questions: Should they be legally barred from asylum as persecutors or protected as victims? How can they be healed, and who will help them?”

 

Salifou’s father and sister were murdered when he was 12. By 15 he was conscripted by rebel troops who cut off his brother’s hand. After a miraculous escape involving considerable risk on the part of his mother and a mysterious foreigner called “Father William,” he made it to Geneva then overseas to KennedyInternational alink_delimiter_one_string Airport where, with a fake Swiss passport, he told customs officials “I want to make refugee.” But Salifou, then 17, found himself detained in a birthday, immigration authorities released him onto a street corner in birthday, immigration authorities released him onto a street corner in birthday, immigration authorities released him onto a street corner in birthday, immigration authorities released him onto a street corner in . “They say, ‘You free to go,’” he recalled. “I say, ‘Go where?’” His lawyer, Elliot Kaye, offered Salifou a couch in his . “They say, ‘You free to go,’” he recalled. “I say, ‘Go where?’” His lawyer, Elliot Kaye, offered Salifou a couch in his he was made his captors coerced him into looting, grabbing new conscripts, beating civilians, and shooting and people. Though he says he never knowingly killed anyone, his experience prompted immigration officials to label him a persecutor of violent war, and therefore liable for deportation. Alan Page, the judge for Salifou’s case, disputed this interpretation and continues to insist that, were Salifou deported, he would likely face jail, torture, or death in the he was made his captors coerced him into looting, grabbing new conscripts, beating civilians, and shooting and people. Though he says he never knowingly killed anyone, his experience prompted immigration officials to label him a persecutor of violent war, and therefore liable for deportation. Alan Page, the judge for Salifou’s case, disputed this interpretation and continues to insist that, were Salifou deported, he would likely face jail, torture, or death in the

he was made his captors coerced him into looting, grabbing new conscripts, beating civilians, and shooting and people. Though he says he never knowingly killed anyone, his experience prompted immigration officials to label him a persecutor of violent war, and therefore liable for deportation. Alan Page, the judge for Salifou’s case, disputed this interpretation and continues to insist that, were Salifou deported, he would likely face jail, torture, or death in the

 

he was made his captors coerced him into looting, grabbing new conscripts, beating civilians, and shooting and people. Though he says he never knowingly killed anyone, his experience prompted immigration officials to label him a persecutor of violent war, and therefore liable for deportation. Alan Page, the judge for Salifou’s case, disputed this interpretation and continues to insist that, were Salifou deported, he would likely face jail, torture, or death in the Ivory Coast is beset by difficulties of another sort. Upon his initial immigration detainment he was evaluated as being a mental health risk. But uncertainties about his age meant he was not permitted to stay in a hospital pediatric ward, an adult immigration detention center also refused to hold him, and so he was placed in a county jail in western Ivory Coast is beset by difficulties of another sort. Upon his initial immigration detainment he was evaluated as being a mental health risk. But uncertainties about his age meant he was not permitted to stay in a hospital pediatric ward, an adult immigration detention center also refused to hold him, and so he was placed in a county jail in western

 

is beset by difficulties of another sort. Upon his initial immigration detainment he was evaluated as being a mental health risk. But uncertainties about his age meant he was not permitted to stay in a hospital pediatric ward, an adult immigration detention center also refused to hold him, and so he was placed in a county jail in western New YorkHis lawyer, Elliot, together with Laura Simms, who had helped Mr. Beah, have persistently advocated for Salifou and sought to help him get the therapy he needs. The community of support they have formed around him, including a friendship with Mr. Beah, makes up the backbone of this effort. Salifou now lives in a birthday, immigration authorities released him onto a street corner in His lawyer, Elliot, together with Laura Simms, who had helped Mr. Beah, have persistently advocated for Salifou and sought to help him get the therapy he needs. The community of support they have formed around him, including a friendship with Mr. Beah, makes up the backbone of this effort. Salifou now lives in a

 

apartment with an interpreter who is himself an Africanrefugee apartment with an interpreter who is himself an Africanrefugee

Do you know any refugee families who have experienced similar situations?

 

Do you know any refugee families who have experienced similar situations?Ivory CoastDo you know any refugee families who have experienced similar situations?

 

 

Do you know any refugee families who have experienced similar situations?

 

Do you know any refugee families who have experienced similar situations?Do you know any refugee families who have experienced similar situations?Do you know any refugee families who have experienced similar situations?

 

Do you know any refugee families who have experienced similar situations?Do you know any refugee families who have experienced similar situations? is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma.

is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma. Do you know any refugee families who have experienced similar situations? is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma. America

is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma.

 

is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma. Do you know any refugee families who have experienced similar situations? is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma.

 

is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma. Do you know any refugee families who have experienced similar situations? is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma.

 

 

is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma.

is to continue to be a place of refuge for oppressed peoples then the bureaucratic challenge of receiving children such as Salifou will have to be met with sensitivity and discernment. Moreover, qualified advocates and caring communities are as vital for such teenagers as they are difficult to find and sustain. One cannot assume that American culture will bring immediate and ready relief to anyone, much less a former child soldier beset by incredible pain and trauma. America

 

 

Uncle Tom’s Cabin

Stowe, H. (1852). . New York, NY: Penguin Books.

OVERVIEW

 

According to historian Mark Noll

, this novel was a watershed in the anti-slavery movement. Brilliantly written, Stowe evokes an amoral world from which God has apparently removed himself:

 

Night came on—night calm, unmoved, and glorious, shining down...silent. There was no speech or language, no pitying voice or helping hand, from that distant sky. (p. 210)

 

Yet, upon further investigation, the text portrays a powerful realism, the horrors of slavery and the twisted sources of its continuation—Christianity’s failure and potential. The novel introduces the reader to a myriad of characters, each rich, and provides profound insight into the American response to the "problem" of slavery. This work is the starting place for questions : What was slavery really like? How did the church function? What were relationships like between slaves and slave owners? And perhaps most importantly, why didn’t the institutional church do something sooner?

 

The book begins at the plantation of slaveowners Mr. and Mrs. Shelby. One of their slaves is named Tom. Unfortunately, Mr. Shelby has run into terrible debt, and is "forced" into making the difficult decision to sell his friend Tom to a deplorable slave trader named Haley. Included in this sale is a beautiful child named Harry—apart from his mother Eliza. Instead of watching her son be sold, Eliza—a committed Christian—decides to run away. Her powerful escape is one of the most dramatic scenes of the text:

 

If it were your Harry, mother, or your Willie, that were going to be torn from you by a brutal trader, tomorrow moming,—if you had seen the man, and heard that the papers were signed and delivered, and you had only from twelve o’clock till morning to make good your escape,—how fast could you walk? How many miles could you make in those few brief hours, with the darling at your bosom,—the little sleepy head on your shoulder,—the small, soft arms trustingly holding on to your neck? (p. 105)

 

This passage is an example of Stowe’s sudden moral challenges. As the text moves along, the voice suddenly switches to second person and calls the reader to examine his or her own actions, feelings, and opinions.

 

Next, Tom is sold to an avuncular man whose daughter is described as an angel of the Lord. Tom is happy with his new owner, but is inwardly torn and longs to be with his family. Eliza, on the other hand, continues to move toward freedom and is taken to a Quaker settlement in which she in reunited with her husband George. Tom’s new owner, Mr. St. Clare, agrees to grant Tom his freedom upon the death of his daughter, Eva. Unfortunately, St. Clare himself is killed shortly thereafter, and Tom is sold to a horrible new owner, Legree. The allegorical nature of the rest of the text compares Tom’s behavior and temperament to that of Christ. Throughout the text, Tom acts like Jesus and relies on God. Not only does this show the equal respect before God of every individual, but shows the powerful witness of the gospel message. Tom, too, dies a martyr’s death, whose wording and power are impossible to reword.

 

Uncle Tom’s Cabin has no equal in portraying the harsh realities of the slave world, and the church’s failure to respond, despite the authentic faith of a number of white Christians in the text. The myth of American "freedom" apart from equality is another central theme to the text:

 

Is there anything in it glorious and dear for a nation, that is not also glorious and dear for a man? What is freedom to a nation, but freedom to the individuals in it? What is freedom to that young man, who sits there, with his arms folded over his broad chest, the tint of African blood in his cheek, its dark fires in his eyes,—What is freedom to George Harris? To your fathers, freedom was the right of a nation to be a nation. To him, it is the right of the man to be a man, and not a brute; the right to call the wife of his bosom his wife, and to protect her from lawless violence. (p. 544).

 

Stowe offers the world a confrontational book, and calls the church to a holy anger at the institution of slavery.

 

QUESTIONS FOR REFLECTION AND DISCUSSION

  1. Does the publication date of this book surprise you? (1852, Almost a decade before the Civil War, 1861-1865.)
  2. Why do you think the issue of slavery was so tangled for white Americans? For example, Mrs. Shelby is a committed Christian who hates the slave system, but feels powerless against it.
  3. What could the church have done to deal with slavery before the civil war?
  4.  

  1. Do you think that an institutional form of prejudice is in any way comparable to the slave system? If so, what can the church do now, and what can we learn from the church’s silence as a whole as slavery took root in America?

 

IMPLICATIONS

  •  

  • Stowe argues that the American slave system continued primarily because of the church’s failure.

  •  

  • The immediate implication for us is that we are doing the same thing to our principal minorities today.

  •  

  • Activism begins with one act, one relationship, one decision to work for change.

  •  

  1. There is no better text to understand the dynamics of American slavery than Uncle Tom’s Cabin.

T.J. Tomlin cCYS

Good News About Injustice

Gary Haugen (1999). Good News About Injustice: A Witness of Courage in a Hurting World. Downer Groves, IL: Intervarsity Press, 200pp
(Download this article review as a PDF)


 

OVERVIEW

Hopelessness and helplessness.  Two likely responses of many who are faced with the overwhelming injustices of our world.  Genocide. Terrorism. Rape. Slavery. It’s easy to be frozen into inaction or work ourselves into a fatalistic mindset.  Then comes Gary Haugen, who offers a Christian understanding of and response to injustice that is helpful for anyone seeking answers to the problem of injustice.  As president and CEO of International Justice Mission, a Christian organization working to provide resources to relieve oppression and fight injustice around the world, Gary Haugen brings together extensive experience and research in this book.  It serves as a good overview and practical guide to how we can think about and do justice in the face of devastating injustice.  Haugen divides the book into three sections: the reality of the world’s injustices, the character of a just God, and the response of God’s people to injustice.

 
THE REALITY OF INJUSTICE

The first section lays out the reality of injustice in our world.  Haugen has had first-hand experience with the investigation of the Rwandan genocide of 1994.  Using this as a starting point, he goes on to describe his encounter with and reaction to the extreme violence and injustice of what he witnessed.  By giving other examples of injustices he has encountered during his work at IJM as well as the U.S. Department of Justice, he leaves the reader in no doubt of the grave injustices that exist in our world.  Next, he expounds on Biblical references about injustice, and challenges the reader to use them as starting points in dealing with issues of injustice.  He concludes this section by giving examples of three Christian “champions of justice” who made a stand against the oppression and injustice that they witnessed: Kate Bushnell, Edgar Murphy, and Jessie Ames.

 

THE CHARACTER OF GOD

Haugen devotes the next four chapters to four characteristics of the God of the Bible, drawing numerous references from the Bible that talk about each of these characteristics.  In the face of injustice, he challenges us to put our hope in this God.

 
1. Hope in the God of Justice

God has an intense concern and love for justice.  He cares deeply that His standards of holiness and moral excellence are kept in the world He created.  He passionately detests the presence of injustice.

2.Hope in the God of Compassion

God is a direct witness of the world’s injustice, and suffers with their victims.  He is never limited in His capacity to hear, see, and enter into suffering with victims of injustice.

3.Hope in the God of Moral Clarity

God knows and judges between what is right (just) and wrong (unjust).  He has a holy indignation towards injustice.  His righteous anger is always accompanied by the offer of forgiveness for those who are repentant.

4.Hope in the God of Rescue

God offers a response to injustice.  This response is overwhelmingly to be carried out by His people.  God has given His people various gifts, resources, and power to come to the rescue of those who suffer from injustice.

 

THE RESPONSE OF GOD’S PEOPLE

The final section of the book provides the tools with which God’s people are to respond to injustice.  First, he tackles some difficult questions that may arise about injustice.  These questions include “Why do such injustices happen?” and “Why does God allow injustice?”.  Then, he identifies coercion and deception as two key elements in the work of injustice.  To uncover deception and overcome coercion, he gives step-by-step guidelines as practical tools to fight injustice.

 

To uncover deception

Step One: Get the Facts

Step Two: Ask the Right Questions

Step Three: Collect All the Related Evidence (Documentary, testimonial, physical)


To overcome coercion

Step One: Select the appropriate type of intervention (Perpetrator accountability, structural prevention, victim assistance)

Step Two: Choose the best method (Spiritual intercession, personal appeal, legal sanction, command discipline, public shame, economic interventions, military force)

Step Three: Determine the most effective agent (Who has the best or safest position, access, relationship, expertise, or credibility to be most effective?)

Finally, Haugen concludes the book by calling on all of God’s people to some kind of action against injustice.  He explains that leaders of the church and Christian organizations, field workers, cultural experts, and public justice and business professionals all have gifts and resources to contribute to the work of God’s justice on the earth.  Finally, he challenges all of God’s people to either go, send, or pray; in doing so, all would participate in God’s great work of justice.

 
QUOTATIONS

Precisely because it is not our first and natural inclination, we are called to a conscious effort of reserving a space in our thought life for those who suffer abuse and oppression in our world (39).

The last people who should get caught off guard by injustice in the world should be Bible-believing Christians.  For even as we celebrate the coming of Christ into the world, in Scripture we are powerfully reminded of the kind of world into which he has come (49).

In the end the battle against oppression stands or falls on the battlefield of hope. No one knows this better than the oppressors. They know that they never have enough power, lies or loyalty to withstand the onslaught of even a fraction of the power, truth and courage that humanity could at any minute amass against them. Therefore they rely on, utterly depend on, the inaction of despair (67).

In Rwanda, where I had to bear the burden of digging through the twisted, reeking remains of horrific mass graves, I tried to imagine, for just a minute, what it must have been like for God to be present at each of the massacre sites as thousands of Tutsi women and children were murdered. Frankly, the idea was impossible to bear. But the thought led me to imagine what it must be like for God to be present, this year, at the rape of all the world’s child prostitutes, at the beatings of all the world’s prisoners of conscience, at the moment the last breath of hope expires from the breast of each of the millions of small children languishing in bonded servitude. As I would approach my God in prayer, I could hear his gentle voice saying to me, “Son, do you have any idea where your Father has been lately?” (80).

Justice, for our Lord and Savior Jesus Christ, is not a good idea, a noble aspiration, a theoretical satisfaction or an impersonal principle – it is his beating heart (81).

Let there be no mistake, evil and injustice thrive on moral ambiguity, equivocation, confusion and the failure to commit (90).

[God] could accomplish it on his own through supernatural power; but instead, he chooses for the most part to limit himself to accomplishing that which he can achieve through the obedience of his people (97).

Christians of mature faith know that love is both a deeply mystical and a profoundly practical calling… Whatever action God has called his people to do, the giants of faith have always understood that it is worth doing with real-world excellence (143)

In the work of seeking justice there are two stories that deserve to be told with passion and excellence: the stories of the victims of abuse and the stories of what God has done to bring rescue (193).

 

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Why do you think there is so much injustice in the world?

2. Are you aware of the global injustices taking place right now? What can you do to educate yourself about these issues?

3.  What does the God of the Bible have to say about injustice? How does your own faith compel you to think about and respond to issues of injustice?

4. How can you respond to injustice when you witness it in your home? School? Workplace?

 
IMPLICATIONS

1. Injustice is a reality that must not be ignored.

2. The God of the Bible cares deeply for justice and uses His people to fight against injustice.

3. God’s people are given gifts, resources, and power to bring about justice for those who are victimized by oppression and abuse.

 

Hae-Rin Choe cCYS


Harriet Tubman

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