A few days ago, my friend (and big brother pastor) Eugene Cho posted on his blog, urging churches and Christians not to ignore Michael Brown’s death. It’s worth reading in full, but I’ll quote his opening thought here:
The integrity of the church is at stake because when it’s all said and done, it’s not a race issue for me, it’s a Gospel issue. It’s a Kingdom issue. We shouldn’t even let isolated issues in themselves hijack the purpose of the church. The Gospel of Christ is so extraordinary that it begins to inform (and we pray, transform) all aspects of our lives. So, in other words, we talk about race and racism because we believe in the Gospel.
On Sunday evening, I led worship at The District Church’s East Side parish and felt compelled to lead us into a moment of prayer for our brothers and sisters all over our country who are hurting — another young black man is dead. Here in our city, vigils had been held at Howard University and Meridian Hill Park.
1Cor. 12:14 Indeed, the body does not consist of one member but of many. 15 If the foot would say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear would say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? 18 But as it is, God arranged the members in the body, each one of them, as he chose. …26If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.
1Cor. 12:27 Now you are the body of Christ and individually members of it.
The way God’s kingdom works is not “if I’m okay, then everything’s okay,” but “if you’re not okay, then I’m not okay.” Or as Martin Luther King, Jr. put it more succinctly:
Injustice anywhere is a threat to justice everywhere.
The body of Christ is hurting in Ferguson, MO and in black neighborhoods across the nation. (And in Gaza and the Middle East and Iraq.)
We can’t afford to be ignorant. We can’t afford to be apathetic. We can’t afford not to be praying. We can’t afford not to take whatever action is available to us.
What do you think of when you hear the word ‘neighbor’?
The folks on Sesame Street?
Wilson from Home Improvement? Or Mr. Wilson from Dennis the Menace?
The Australian soap opera I grew up watching in Hong Kong: “Neighbors, everybody needs good neighbors …”?
One of the things about the Christian faith is that it’s very practical and very tangible—or at least, it’s supposed to be. In Luke 10, Jesus is asked by a lawyer, “What must I do to inherit eternal life?” And Jesus replies, “Well, you’re an expert in the law—what does the law say?” And he says, “Love the Lord your God with all your heart, mind, soul and strength,” a sentence from the Shema (Deuteronomy 6:4), a sentence that would have been recited three times a day by devout Jews. And then he tacks on—rightly, according to many rabbis of the day—Leviticus 19:18: “Love your neighbor as yourself.”
The people around him would have been like, “Man, this lawyer guy knows his stuff.” Because throughout Scripture, love of neighbor is lifted up, shown to be important to God.
Prov. 3:28 Do not say to your neighbor, “Go, and come again, tomorrow I will give it”—when you have it with you.
Prov. 14:21 Those who despise their neighbors are sinners, but happy are those who are kind to the poor.
But what does Jesus say? Does he say, “You have given the right answer; you will live”? No, he says:
“You have given the right answer; do this, and you will live.”
How much easier is it to give the right answer than to back that up with the way you live?
We’ve just started an Art of Neighboring series at The District Church, and it’s based on the book by Dave Runyon and Jay Pathak. At the core of the book—and our series—is this simple question:
What if we all did what Jesus said and loved our neighbors — our actual, next-door, flesh-and-blood neighbors?
Dave and Jay tell the story of how, five years ago, a group of pastors in the Denver area got together to think, dream, and pray about how their churches might serve their local community together—they had a similar heart and passion for their city as we do. They invited their local mayor, and asked what the community needed and how they could help. He said:
The majority of the issues that our community is facing would be eliminated or drastically reduced if we could just figure out a way to become a community of great neighbors.
Now, as we’ll see, ‘neighbor’ can be anyone we encounter who’s in need, but I think it can be real easy for us to uncouple our understanding of ‘neighbor’ from ‘the people who live next door to us’ and then attach it to this large, nebulous group of ‘anyone who’s in need’, and actually end up loving neither. Dave and Jay put it this way:
When we try to love everyone, we often end up loving no one. If we are not careful, we can end up having metaphorical love for our metaphorical neighbors and the end result is that we actually do nothing.
That’s why we want to get practical with this ‘loving our neighbor’ thing.
We did an exercise yesterday where we took these block maps and we all tried to fill out the following information for each of our eight closest neighbors:
Some basic fact about them.
Something of depth about them (e.g. dreams, needs, desires, fears, spiritual journey, etc.)
Other churches that have done this neighboring series call this ‘the chart of shame,’ because typically:
10% of people can do all of #1,
3% can do #2, and
less than 1% can do #3.
The point of the exercise is to expose the fact that many of us don’t know most of our neighbors’ names, let alone anything about them! But more than that, it’s meant to help us identify the gaps in our love of neighbor, and it’s meant to motivate us because we’re going to do this again when we close out this series in four weeks, and the goal is to have moved to a place where we can fill out a few more lines and, more important than that, where we know our neighbors a little better and can know how to love and serve them a little bit more.
J.R. Briggs, who spoke at our Leadership Community Retreat a couple months ago, found this stat: police departments around the country have reported that 80% of police house calls could have been avoided if neighbors simply watched out for and cared for others in their own neighborhood. And I just read a story about a woman in Michigan who passed away six years ago, but they only just found her mummified body because her bank account ran out of money to cover her bills and car payments. SIX YEARS AGO. Her neighbors said, “Well, she kept to herself, she traveled a lot …” My friend Duke, who posted it on Facebook, said: “Here’s a sad case for the importance of community: Stay connected; don’t turn into a mummy.” It’s also a case for the importance of good neighbors!
Let’s return to the story in Luke’s gospel. When we left them, Jesus had just challenged the lawyer not just to know his stuff but to do it as well. The lawyer’s embarrassed because he knows he’s not doing this as well as he ought to, so the text says (10:29):
But wanting to justify himself, he asked Jesus, “And who is my neighbor?”
In other words, “Okay, Jesus, you make a good point. Now tell me whom I need to love; tell me whom I’m obligated to love.” In those days, Jewish teachers would use ‘neighbor’ to refer to ‘fellow Israelite,’ and this lawyer’s trying to narrow that down even more. See, he’s trying to figure out who’s in this category of people he needs to love in order to qualify for eternal life—what’s the minimum I need to do?
We ask that question a lot, don’t we? It takes different forms, though:
How far is too far?
How hard do I have to try at work so that people won’t think badly because they know I’m a Christian?
Do I tithe on my net or on my gross income? How much do I have to give so that I won’t feel guilty when you preach your sermons about stewardship?
We try to shoot for doing the bare minimum; we aim for we can get away with.
In this case, Jesus answers the lawyer with a story: “A man was going down from Jerusalem to Jericho …” (10:30). And the lawyer’s thinking:
What kind of man? Was he rich or poor, Jew or Gentile, holy or unclean? Because that’s going to decide how I feel about him. Is he the protagonist? Am I supposed to feel sorry for him? Or is he a Gentile, in which case he probably deserved it?
Jesus doesn’t say. Jesus doesn’t say anything else about the man, and I think that’s intentional, because he knows how our hearts work. We make similar judgment calls:
Is this person rich or poor, old or young, attractive or ugly, gay or straight, married or single or divorced, a good parent or a bad parent, Christian or non-Christian, Republican or Democrat, conservative or liberal?
And then we put people in boxes so that we know how to treat them. If you’re rich or young or attractive, I’ll treat you this way; but if you’re old or poor or homeless or mentally ill or not hot, I’ll treat you this way. Jesus knows that the lawyer is thinking like this, and so he purposefully leaves this out. Whoever the man is, he’s waylaid by bandits, stripped, beaten, and left for dead.
No other information given; apparently, no other information necessary.
A priest comes along, and “when he saw him, he passed by on the other side” (v.31). Then a Levite (a temple worker) comes along, and “when he came to the place and saw him, passed by on the other side” (v.32). You may have heard their motivations presented in a couple of ways:
They didn’t care—the priest and the Levite had no heart, and so they didn’t just pass by; they passed by on the other side.
They were afraid for themselves—who knows if the guy’s even still alive? What if the bandits are still around?
But the lawyer, and probably the people listening too, would have been nodding their heads in agreement, because they would have known that the Law of Moses says that if anyone makes contact with a corpse, he or she becomes ceremonially unclean. The book of Numbers says anyone who touches a corpse must then go through a period of cleansing, which would involve going back to Jerusalem and going through a purification ritual that would last seven days.How inconvenient would that be?
For priests and Levites, the requirements were even more stringent, because they worked in the temple—the house of God. Leviticus 21:11 says specifically, “A priest shall not go where there is a dead body; he shall not defile himself even for his father and mother.” The priests were to keep away from death and disease and ceremonial impurity—that was the command of God! Every single devout Jew who heard Jesus’ parable would have thought the priest and Levite were doing the right thing. They were obeying the law; that’s why they passed by on the other side of the road.
But a Samaritan …
Samaritans and Jews didn’t get along. There was long-festering, deep-seated, religiously-sanctioned hostility between the two groups of people. To the Jews, Samaritans were religious separatists, who had built their own temple on their own mountain, and they were heretics because their holy scriptures were different. Worse than that, one Passover early in Jesus’ lifetime, some Samaritans desecrated the Jerusalem temple by scattering bones in it—that’s like someone coming into your house, picking up your favorite possession, stomping it into the ground, and then burning it to ashes, only a thousand times worse.
Think about the person you get along with the least—the difficult colleague at work, the irritating relative who sends all those chain emails and has all those opinions you disagree with, the person who used to be your friend until she betrayed your trust, the person who used to be a mentor until he let you down, the guy who lives on the corner and is always raving and shouting and cursing at you, the neighbor who stays up too late and plays their music too loud or has friends over at all hours. Now imagine Jesus lifting that person up as the protagonist—the hero—of the story. That’s what Jesus is doing here.
The priest and the Levite see the injured man and pass by on the other side; that was their legal obligation. The Samaritan “came near him; and when he saw him, he was moved with pity” (v.33). The Greek word is a fun one:
It means, “he was moved in his gut, moved with compassion.” When was the last time you were moved in your gut—with compassion—for your neighbor—your next-door neighbor? One of my neighbors is really, really nice, but can also be a little socially awkward. And my problem is that I’ve put that neighbor into that ‘socially awkward’ box, which means that every time I think about interacting with that neighbor, my first thought is, Man, this is going to be awkward, rather than I don’t care what box others may put you in—you’re made in the image of God, I want to know your story. That’s how I think Jesus would want me to be.
The Samaritan doesn’t see Jew or Gentile, rich or poor; he sees a person in need, and he risks his own life—remember, who knows if the bandits are still around? He’s a Samaritan in Jewish territory; this wouldn’t have been the safest place for him. But he chooses to find out if the man is still alive rather than playing it safe. He doesn’t care about playing it safe; he doesn’t care about ceremonial cleanness; he doesn’t care about the letter of the law; he doesn’t care about who the man is.
“He went to him and bandaged his wounds, having poured oil and wine on them” (10:34). (The application of oil and wine was a form of medical treatment in those days.) Then he puts the injured man on his own donkey, checks him into an inn and puts his money where his mouth is, paying for his care, for food and for lodging. He meets the physical, material, financial, and emotional needs of the injured man.
Our neighbors are right on our doorstep; if we don’t even know their names, if we don’t know anything about them, how will we know how they might be hurting? How will we know what their needs are? How will we know how we can love them?
Jesus doesn’t answer the lawyer’s question of “Who is my neighbor?”—in other words, “Whom am I obligated to help?” (I don’t know if you’ve ever been the object of someone’s obligation, but it isn’t fun.) Instead, Jesus flips the script and asks, “Which of these three, do you think, was the neighbor to the wounded man?” The sentence can also be translated, “Which of these three proved himself by his actions to be a neighbor?” He’s saying, “Instead of asking whom you’re obligated to care for, why don’t you ask whether you’re being a good neighbor? Are you someone who helps others in need, regardless of language, religion, ethnicity; regardless of whether you like them or not, or whether they get on your nerves or not?” See:
love isn’t what you feel when you like someone;
love is what you do to care for someone.
Jesus is saying to the lawyer and to his audience, “You’re following the letter of the law but forgetting the spirit of the law. You’re obeying the minutiae of the law but you’re neglecting the Great Commandment. Remember what you said a few moments ago—love the Lord your God and love your neighbor as yourself?” Years later, the Apostle Paul would echo Jesus, in Galatians 5:14: “For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself,’” and then in Romans 13:10: “Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.”
But it’s real easy to do, isn’t it?
To stick to the letter of the law and forget that God is calling us to the higher standard of love.
To have something we can check off our list so that we can put it away and not worry about it again rather than continually committing ourselves to the constant work of love.
To find an excuse for not going out of our way to help—I don’t have time, I’m too busy; it’s too costly.
Sometimes, for as much as we say we want to be like Jesus, we actually don’t. We don’t want the inconvenience and we don’t like the sacrifice it’s going to demand of us. Being like Jesus means I can’t always be about my agenda; when someone is rude to me, I can’t be rude back; when I see the person on the street, I can’t just walk past them without looking at them, saying a word, praying for them, helping if I can. The life Jesus calls us to—the life we were made for—is a challenging one because it won’t let us sit where we are. Jesus doesn’t just ask us to think about these things and come up with the right answer; what does he say? “You have answered correctly; do this and you shall live.”
“Dear children, let us not love with words or speech, but with actions and in truth” (1 John 3:18). What if we loved our next-door neighbors? Not just like:
Okay, next time they get rowdy, I won’t call the police straight away;
Next time they annoy me through the walls, I’ll try to be a little more patient and just let it go instead of thinking bad thoughts and talking crap about them to all my friends …
… but actually, by the power of the Spirit of God, beginning to care about what happens to them and being interested in what God might be doing in their lives.
And we do this—we care about loving our actual, flesh-and-blood, next-door neighbors better—because of what Jesus did for us. “We love because he first loved us” (1 John 4:19). See the story of the Good Samaritan is, in some ways, the story of Jesus. Even though it wasn’t socially acceptable, Jesus came and took care of us; when others passed us by, he put his life on the line for us; he paid for us to be brought back to life, even at cost to himself; and even though the law says we all have sinned and the wages of sin is death, Jesus refused to just stick to the letter of the law but, going beyond that, loved us so much that he gave his life on the cross so that we might live. We love God, we love our neighbors, because he first loved us.
The homework for this week is threefold:
LEARN the name of one of your unknown neighbors this week and fill in their info on your block map. Take this home and stick it to your fridge or the back of your front door to remind you.
PRAY for a neighbor—whose name you may already know or not—that God would provide you an opportunity to have a conversation with them.
DO something to bless a neighbor.
I’m real excited about this series because I truly believe that God is going to do something great in and through those of us who choose to step out. But I’ll be honest: I’m also a little nervous, because we aren’t just going to be asking you to respond by thinking about something; we aren’t just going to be presenting you with a good argument or with the right answers or with what the Bible says so that you can go away and tell someone else about the cool things you heard on Sunday; we’re going to be asking you to do it—to do what Jesus says.
As I’ve said, I’m on this journey too: this is challenging to me too. There are times when I give freely and joyfully of my time and energy to serve and care for my neighbors but there are also times when I really don’t. I don’t always love my neighbor as myself, but I’m trying more and more, by the grace of God, to love out of the love of God. Because I think that’s what God is calling all of us to; I think that’s the better way of life that God wants for all of us; I think that’s how our city is going to be changed—by all of us learning how to love our neighbors better.
What if we all did what Jesus said and loved our neighbor?
The thing about the commandment, “Love your neighbor,” is that it’s real simple; and yet, when actually done, has the power to transform a street, a block, a neighborhood, and yes, even a city.
4 billion people are unprotected by the law … in
fear of everyday violence like rape, forced labor, and police abuse.
About five years ago, I first interned with Oasis USA, another anti-trafficking organization, and got even more educated about the issues, even more exposed to the brutality of bonded labor and sex trafficking.
For women ages 15-44, the odds of experiencing physical harm or death due to gender-based violence is greater than cancer, motor accidents, war, and malaria combined.
About four years ago, I moved to DC to work at Sojourners, an poverty-focused advocacy organization; I immersed myself in issues of justice and poverty, including systemic injustice and trafficking, and along the way, made a lot of friends who work(ed) at IJM.
Metro Cebu in the Philippines saw a 79% reduction in the availability of children for commercial sex after 4 years of IJM and local law enforcement partnering together.
Every year, I’ve learned something new, either about the brutal realities of injustice that plague people all over the world or about the tremendous work that is going on every day to bring light into dark places.
Gary Haugen’s new book, The Locust Effect: Why the End of Poverty Requires the End of Violence, is out today, and it’s a good one, delving deeper than just quick fixes or band-aids, and challenging us both with the reality of how interconnected poverty and violence are and with the opportunity to change things for the better not just on an individual level but on the systemic level.
My old boss Jim Wallis likes to use the analogy of rescuing babies from a river. If you keep seeing babies floating down the river and you keep jumping in to save them, at some point you need to head upstream and stop whoever’s throwing them in!
This is the work of justice: not just rescuing those who are currently living under threat of poverty and the violence that accompanies it but also making sure that others never have to experience that life.
So what can we do? Awareness is the first step; action is the necessary second. Donors and development institutions can help by supporting the work of building professional and accountable police, and modern, functioning prosecutors, courts, and child welfare agencies.
Awareness – Buy the book. Read it. Encourage others to understand the problem by doing the same. Check out the website.
Spread the word – Tell your mom, your professor, and your barista. The global conversation needs your voice.
In short, I highly recommend Gary’s book and I strongly encourage you to go buy it.
BONUS: If you buy your copy of The Locust Effect THIS WEEK, a generous friend of International Justice Mission will give $20 to IJM for every copy sold to help fight violence against the poor. What’s more, all the proceeds of the book’s sales will go toward the same cause.
I remember sitting at Fuller Seminary’s coffee shop in March 2008, reading the book of Isaiah, and I remember the moment, reading chapter 61, when God broke my heart for issues of injustice, when it became not just “God cares about justice,” not just “we should care about justice,” but “I, Justin, am called to the work of justice.”
And that led me to a deeper interest in politics, because as my friend Eugene Cho puts it, “Politics impacts policies, which impact people”; and it led me to intern at Oasis, an anti-trafficking organization in California, for a summer; and it led me to apply for an internship here in DC at Sojourners, a social justice organization, working in advocacy; and that led me to meet Aaron, who was also working there, and that led me to be a part of the team that started The District Church, whose core values are worship, community, and justice; and here we are three years later:
serving through Playtime Project with homeless kids in a city with outrageous poverty,
starting an HIV/AIDS small group in a city with an epidemic-level infection rate,
pursuing ways to address human trafficking on a local level, and
spearheading DC127, an initiative to unite the churches in DC to reverse the foster care waitlist.
DC127 is not just about charity—it’s not just “Oh, let’s help those poor kids.” It’s about the gospel of Jesus Christ that calls us to give our lives for other people—especially those who are poor, to love and serve the least of these; it’s about following the God who says, “I, Yahweh, love justice” (Is. 61:8), and then doing whatever it takes to see God’s kingdom on earth, to bring up there down here.
Justice asks us to commit ourselves to the task of working with God to set the world to rights, to see all of creation redeemed and restored by the good news of Jesus. And let me be clear: this is not an easy calling. Last year, Bono spoke in Georgetown and he said this:
… justice is a higher, tougher standard. This is hard work; I’m not going to soft-pedal it. … People are looking for clear simple melody lines: ‘Just a dollar and you can save a life, just a minute of your time, just an hour of your week.’ It’s bollocks; it’s not true; it’s crap. In truth, if you want to turn the world right side up, it’s not going to take a minute or an hour or a day; it’s going to take your whole life.
I want us to move forward with eyes wide open, counting the cost, knowing that it may take more than we feel like we have right now, but trusting that God will step in and do what he does. Yes, it will be hard, but I believe that justice is not only what we are called to in this world, but it prepares us for the world to come—because we are trying to see more of that world in this world, more of God’s kingdom here on earth. And I believe that when we engage in the work of justice, God refines our souls and our spirits and our very lives in a unique way.
So what’s next? One thing that can’t come next is nothing, because here’s the deal: injustice flourishes in indifference. It’s been said that all that is needed for evil to triumph is for good people to do nothing. Rich Stearns, president of World Vision, writes:
It [may not be] our fault that people are poor [and here you could substitute any injustice we see in the world], but it is our responsibility to do something about it. God says that we are guilty if we allow people to remain deprived when we have the means to help them. It is our moral duty to help our neighbors in need. We cannot look at their situation and simply say, “Not my problem.” Neither can we sit smugly in our comfortable bubbles and claim no responsibility for the disadvantaged in our world. God did not leave us that option. (A Hole in Our Gospel, 123)
Elie Wiesel, Holocaust survivor and recipient of the Nobel Peace Prize, said in his acceptance speech:
I swore never to be silent whenever and wherever human beings endure suffering and humiliation. We must always take sides. Neutrality helps the oppressor, never the victim. Silence encourages the tormentor, never the tormented.
And so too, in our neighborhoods and in our city and in our world, we must take sides. As the church of God, we must follow the example of our Lord Jesus and take sides against the blight of poverty—Jesus said, “I have come to bring good news to the poor”; what good news are you bringing to the poor? We must take sides against injustice and oppression in all its forms; we must take sides against death and sin and evil; we must choose the side of life, of justice, of peace, of wholeness, of right relationships, of the God who is for all those things and of the gospel that brings all those things.
You may not be able to do everything, but you can do something. It’s not enough to say, “Well, my church does some good stuff,” or “I have some friends who care about justice.” It’s kind of like exercise in that regard: saying, “My office has a gym and people go there all the time,” or “My friend John runs a gazillion miles a day” isn’t going to help you get in shape! Justice is not someone else’s burden, someone else’s interest, someone else’s hobby; justice is deeply and intimately connected with your worship. Your relationship with God is deeply and intimately connected with your relationship with those around you. Love God, love your neighbor.
I want to give you four possible next steps on the journey of justice, and I want to challenge you to think about where you are on this journey and what you want to grow in, because the reality is that we are all in different places and at different points on the journey, but God has a plan to address injustice in our world and in your city, and in case you weren’t aware of this before, I’m here to tell you: you’re part of the plan!
Lead by example. Don’t ask or call people to do something unless you’re willing to do it yourself. Don’t ask your small group to pray about an issue unless you’re already praying about it. Don’t ask your friends to commit to a cause unless you’re already giving to it. Don’t ask an elected official to do fund an anti-poverty development at 1% unless you are giving 1% of your own income to address poverty. Leading by example gives integrity to your advocacy and substance to your words, and it ensures that you remain humble, challenged, and committed.
Do justice in community. One of the lies that people who come to DC often believe is that they can change the world apart from community, and so they come full of vigor and bright ideas and enthusiasm, and then quickly run into the brick wall of bureaucracy or get cut down by the cynicism of others or get burned out by the busyness of just trying to keep their heads above water. Just as you’re more likely to work out if you have a work out buddy, you’re more likely to make a change if you have a community in which you’re moving in the same direction together. This is why we have small groups that serve together and do outreach together; this is why we have small groups that play with homeless kids and work on issues of HIV/AIDS and human trafficking together. This is what the body of Christ is about; this is why the local church is so important in the work of justice.
Speak up. Proverbs 31:8-9 says, “Speak out for those who cannot speak, for the rights of all the destitute. Speak out, judge righteously, defend the rights of the poor and needy.” Power and privilege and resources and talents aren’t supposed to be employed simply to make our own lives more comfortable—that was what the people of Israel in Amos’ time did, and God wasn’t pleased with that! Rather, our power, our privilege, our resources, our talents, are all gifts that God gives us to serve others and help others and bless others and speak up for others. And you can put this into practice in a hundred different ways, from speaking up for someone being hurt on your street, to speaking up for that person everyone makes fun of at work, to speaking up when you see the impact of unjust policies on the poor or a marginalized group, to speaking up to your elected officials about the cause of the widow, the orphan, and the stranger (and while you’re there, speak up about the fact that the capital of the nation has no voting representation in Congress).
Choose to learn. Don’t settle for “I heard someone say this,” or “I got this in an email” (especially if it’s a chain email). Do your own research. Talk to someone you trust; they may not know all the answers, but they might be able to point you in the right direction. To be a “disciple” is to be a “learner,” and so as disciples of Christ, we’re called to learn to be more like Jesus and to learn how Jesus might respond in the situations in which we find ourselves.
In Psalm 41, David sings,
Happy are those who consider the poor;
the Lord delivers them in the day of trouble.
It is as we turn to help the poor that God also promises to help us, not the other way around; so together let us join together as the church, as the body of Christ, to be the answer to the prayer that we pray—“your kingdom come, your will be done, on earth as in heaven”—and may justice roll down like mighty waters and righteousness like an ever-flowing stream.