{"id":70220,"date":"2024-06-05T11:50:33","date_gmt":"2024-06-05T03:50:33","guid":{"rendered":"https:\/\/www.hkbts.edu.hk\/?p=70220"},"modified":"2025-04-28T17:26:04","modified_gmt":"2025-04-28T09:26:04","slug":"the-disorder-and-order-of-the-poverty-alleviation-ministry","status":"publish","type":"post","link":"https:\/\/www.hkbts.edu.hk\/en\/?p=70220\/","title":{"rendered":"The Disorder and Order of the Poverty Alleviation Ministry"},"content":{"rendered":"<div data-elementor-type=\"wp-post\" data-elementor-id=\"70220\" class=\"elementor elementor-70220\" data-elementor-post-type=\"post\">\n\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-0e47810 elementor-section-boxed elementor-section-height-default elementor-section-height-default wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no wpr-equal-height-no\" data-id=\"0e47810\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-0571b5d\" data-id=\"0571b5d\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-816c35e elementor-widget elementor-widget-text-editor\" data-id=\"816c35e\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-816c35e{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-457e717 elementor-widget elementor-widget-text-editor\" data-id=\"457e717\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<h4>Sarah Shea<\/h4>  Assistant Professor of Christian Education\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-ddc6583 elementor-section-boxed elementor-section-height-default elementor-section-height-default wpr-particle-no wpr-jarallax-no wpr-parallax-no wpr-sticky-section-no wpr-equal-height-no\" data-id=\"ddc6583\" data-element_type=\"section\" data-e-type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-3e662b3\" data-id=\"3e662b3\" data-element_type=\"column\" data-e-type=\"column\">\n\t\t\t<div class=\"elementor-widget-wrap elementor-element-populated\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-9d409d0 elementor-widget elementor-widget-image\" data-id=\"9d409d0\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"768\" height=\"384\" src=\"https:\/\/i0.wp.com\/www.hkbts.edu.hk\/wp-content\/uploads\/2024\/06\/%E9%99%A2%E8%A8%8A%E6%96%87%E7%AB%A0-15.png?fit=768%2C384&amp;ssl=1\" class=\"attachment-medium_large size-medium_large wp-image-70143\" alt=\"\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-67f5355 elementor-widget elementor-widget-text-editor\" data-id=\"67f5355\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<style>.elementor-element-67f5355{display:none !important}<\/style>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-947d9af elementor-widget elementor-widget-text-editor\" data-id=\"947d9af\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p align=\"\u201cjustify\u201d\">\u3000\u3000In response to social and economic disparities, many congregations in Hong Kong attempt to enter into relationships with their neighborhood, identify the impoverished, and improve their livelihoods. Some of them, however, have seen their passion for the poor dissipate, while others have been disillusioned by the poverty alleviation ministry and quit altogether. From the perspective of practical theological reflection and with a case study as an illustration, this essay examines some of the most common confusions and myths about the poverty alleviation ministry. Then, it offers a solution to re-order the disordered poverty alleviation ministry. Hence, the purpose of this article is twofold: <em><strong>first, to introduce readers to the problems and solutions of the poverty alleviation ministry; second, to commend to readers the usefulness of practical theology for pastoral care and church leadership. <\/em><\/strong> <\/p>\n\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\"><strong>A Congregation\u2019s Story<\/strong><\/h3>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000An evangelical congregation started a toy giveaway service at Christmas a few years ago, which aimed to serve children who lived in the nearby public estates. Most of the volunteers were middle-class professionals who have never met a materially poor person in their everyday lives. Since they believed that poverty was all about lack of material possessions, most of their efforts focused on toy donations. They were also convinced that the toy giveaway service was an adequate expression of love and care. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000At first, many church members felt that the toy giveaway service might offend the children and their families. Most of them required encouragement from their pastor before they could walk into the public estate, visit people door-to-door, introduce themselves, and give away their Christmas card and nicely-wrapped toys. During the debriefing, most volunteers\u2019 hearts were touched by the smiles and warm reception of the children and their mothers. Needless to say, they decided to organize another toy giveaway service the next Christmas, and later expanded the scope of ministry to giving away cakes during Chinese New Year and sweets during Easter. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000As the ministry dwindled, the number of participants also went downhill after a few years. Unable to contain his disappointment, the pastor challenged the congregation in a monthly church meeting and inquired as to why they lost their passion. After a brief moment of silence, a member stood up and responded: <\/p>\n\n<blockquote>\nPastor, we are tired of helping them. The giveaway service cannot improve their lives at all. Year after year they are just waiting for our gifts. And don\u2019t you realize that we\u2019ve never seen a man in our visitations? Because all the residents are unwed mothers! They bore children only to obtain more social welfare! They don\u2019t deserve our help! <sup>1<\/sup> \n<\/blockquote>\n\n<p align=\"\u201cjustify\u201d\">If you were the pastor, how would you respond? Church leaders may see the members\u2019 spiritual lives as the root of the complaint, accusing them of being spiritually superficial and not being faithful enough. If pastor\u2019s private talks with them do not work, pastor and church leaders cannot but accept the deteriorating situation. <\/p>\n\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\"><strong>Practical Theological Reflection: Starting Point, Purpose, and Method<\/strong><\/h3>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000There is good news: practical theology can effectively solve the predicament above. The effectiveness of practical theology does not lie in offering instant and quick-fix answers\u2014if quick-fix answers existed, pastors and leaders would not need to immerse themselves in time-consuming and complicated practical theological reflection. In his book <em>Practical Theology: An Introduction<\/em>, <sup>2<\/sup> Richard Osmer, a professor at Princeton Theological Seminary, explains that there is a unique starting point where people begin engaging in practical theology. Practical theological reflection begins when church leaders feel that they are incapable of understanding or improving the situation. The purpose of practical theological reflection is to identify a church practice that is faithful to God. As John Swinton of the University of Aberdeen explains in his book <em>Practical Theology and Qualitative Research<\/em>, <em><strong>practical theology is \u201ca critical, theological reflection on the practices of the Church as they interact with the practices of the world, with a view to ensuring and enabling faithful participation in God\u2019s redemptive practices in, to and for the world.\u201d <\/em><\/strong> <sup>3<\/sup> Methodologically speaking, practical theology, as Osmer suggests, comprises of four main tasks: (1) the descriptive-empirical, (2) the interpretive, (3) the normative, and (4) the pragmatic. The remaining article will carry out practical theological reflection based on these four tasks as well as the context of the congregation outlined in the case above, with a view of illustrating the processes and results of the four tasks of practical theological reflection. <\/p>\n\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\"><strong>Task 1: The Descriptive-Empirical Task<\/strong><\/h3>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000There is an increasing number of congregation members who ceased to be a part of the church\u2019s poverty alleviation ministry. As Osmer suggests, church leaders should systematically collect all the information in order to answer this question: <em><strong> \u201cWhat is going on?\u201d <\/em><\/strong> Osmer suggests that church leaders use qualitative approaches such as conducting personal interviews or a focus group. The purpose is to discern certain verbal or behavioral patterns among the serving members. In this case, we can imagine that three serving members interviewed may all be disappointed by the attitude of the poor (e.g., lack of self-motivation, dependency syndrome, etc.), even though they may each have other different reasons for quitting. <\/p>\n\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\"><strong>Task 2: The Interpretative Task<\/strong><\/h3> \n<p align=\"\u201cjustify\u201d\">\u3000\u3000The interpretative task attempts to find convincing explanations for the situation. According to Osmer, pastors should try to find relevant academic research to answer this question: <em><strong> \u201cWhy is this going on?\u201d <\/em><\/strong> Numerous researches have already found that helpers\u2019 discontent toward the poor is usually caused by their misunderstandings about poverty rather than their poor spirituality. It can be illustrated by the case above, which is a modified version of a real story recorded by Steve Corbett and Brian Fikkert in their book <em>When Helping Hurts<\/em>. Based on their experience and research on community development and the church\u2019s program of poverty alleviation, Corbett and Fikkert have concluded that the church\u2019s ministry for the poor requires both good will and knowledge. Church\u2019s ignorance about the issue of poverty may mean that their work will do more harm than good. Corbett and Fikkert formulated an equation that illustrates how the church\u2019s efforts may be detrimental to both the poor and the helpers: <\/p>\n\n<table>\n<tr>\n      <td><center><strong> Material <br \/> Definition <br \/> of Poverty <\/center><\/strong> <\/td>\n      <td bgcolor=\"white\"><center><strong>+<\/center><\/strong> <\/td>\n      <td><center><strong> God-<br \/> Complexes <br \/>of <br \/> Materially<br \/> Non-Poor <\/center><\/strong> <\/td>\n      <td bgcolor=\"white\"><center><strong>+<\/center><\/strong> <\/td>\n      <td><center><strong> Feelings of <br \/> Inferiority <br \/>of <br \/> Materially <br \/> Poor <\/center><\/strong> <\/td>\n      <td bgcolor=\"white\"><center><strong>=<\/center><\/strong> <\/td>\n      <td><center><strong> Harm to <br \/> Both <br \/>Materially <br \/> Poor and <br \/> Non-Poor <\/center><\/strong> <\/td>\n    <\/tr>\n<\/table>\n\n\n<p align=\"\u201cjustify\u201d\">The efforts of the congregation in this case may have hurt both themselves and the poor. First, the congregational members misunderstood poverty as material insufficiency. Second, they may have \u201cGod-complex symptoms,\u201d believing that they were better than the materially poor and were able to change them. Lastly, they became disillusioned because of false expectations and discontinued the ministry due to their negative impressions of the poor. Moreover, the above congregation members may have intensified the sense of inferiority of the poor. The original story recorded by Corbett and Fikkert reveals the predicament of the poor dads, who left home by the back door in shame whenever they heard the Christmas carols outside their front door. In general, African males in North America struggle to obtain a full-time job and a fixed income. Hence, Christmas is the hardest time for most of them, because not only can they not earn a living for their families as the head of household, they also cannot afford any Christmas presents for their own kids, while knowing that other children will receive gifts from their fathers. To make the matter worse, they would feel even more shameful when they see others buying gifts for their own children. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000In fact, international researches have discovered that the sense of inferiority and shame can cause far more harm than material poverty. <sup>4<\/sup> A large-scale research conducted by Deepa Narayan et al. interviewed the materially poor in 47 countries, and concluded that what caused the poor the most pain is the \u201cpoverty of social network\u201d such as being isolated, despised, and rejected. For example, a blind woman from Moldova explains: <\/p>\n\n<blockquote>\nFor a poor person everything is terrible \u2014 illness, humiliation, shame. We are cripples; we are afraid of everything; we depend on everyone. No one needs us. We are like garbage that everyone wants to get rid of.\n<\/blockquote>\n\n<p align=\"\u201cjustify\u201d\">The following words clearly express that the pain of poverty lies with their inability to make themselves heard and the feeling of powerlessness: <\/p>\n\n<blockquote>\nWhen one is poor, she has no say in public and feels inferior. She has no food, so there is famine in her house; no clothing, and no progress in her family.\n<\/blockquote>\n<p align=\"right\">\u2014\u2014A woman in Uganda<\/p>\n\n<blockquote>\nThe forces of poverty and impoverishment are so powerful today. Governments or the big churches can only manage them. So we now feel somewhat helpless. It is this feeling of helplessness that is so painful, more painful than poverty itself.\n<\/blockquote>\n<p align=\"right\">\u2014\u2014An elderly man in Uganda<\/p>\n\n<p align=\"\u201cjustify\u201d\">In 2014, a researcher also found that shame is the most common experience among the materially poor. In his book <em>The Shame of Poverty<\/em>, <sup>5<\/sup> Robert Walker studied the poor in seven countries (including China and South Korea). He concluded that shame is both the consequence of poverty and the systematic element that continues and transmits poverty. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000To avoid harming the poor, the church should carefully consider the works of Narayan et al. and Walker. In alleviating the poor, the church should listen to the voices of the poor and to understand their experience. Furthermore, for the church, poverty alleviation is not just about humanitarian relief but a ministry of the church. Hence, when setting the objectives and directions of the ministry for the poor, the church should consult its faith tradition instead of merely social-scientific knowledge. <\/p>\n\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\"><strong>Task 3: The Normative Task<\/strong><\/h3>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000According to Osmer, pastors and church leaders should employ biblical and theological knowledge to answer the question: <em><strong> \u201cWhat ought to be going on?\u201d <\/em><\/strong> Regarding the case in this article, I would recommend that the congregation should redefine the targets of its poverty alleviation ministry based on the Word-centred theology of ministry and Jesus\u2019 understanding of the poor. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000In his book <em>Walking with the Poor<\/em>, <sup>6<\/sup> Bryant L. Myers, former vice-president for international program strategy at World Vision International and professor of transformational development at Fuller Theological Seminary, exhorts the church not to lose its true nature, even in its involvement in poverty alleviation. He emphasizes that the church is the body of Christ, the only symbol of the kingdom of God on earth, and the community that preaches and lives out the calling of faith. The church\u2019s ministry of the Word and sacrament are the only dynamic that motivates Christians to bring the gospel into the world. The church has to be a Word-centred hermeneutical community, so that they may know how to interpret the Bible faithfully in their world, to sharpen the mission of the community, and to receive the grace of repentance when the community goes astray. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000The Word-centred theology of ministry that Myers proposes enables the congregation in this case to place its poverty alleviation ministry under its preaching ministry, connecting the poverty alleviation ministry to the church\u2019s ministry of the Word and sacraments. It implies that discipleship is a prerequisite for the ministry of social concern, and therefore it should be Jesus Christ\u2019s teaching on the poor that determines both the orientation and content of the church\u2019s poverty alleviation ministry. Nonetheless, the teaching of Christ\u2014the Lord who called the materially poor \u201cblessed\u201d\u2014may even astonish people in the 21st century. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000In my opinion, John 9:41 can best illustrate the reversal motif of being rich and poor in Christ\u2019s teaching. Jesus says to some Pharisees: \u201cIf you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.\u201d <sup>7<\/sup> In his sermon in 1518, Martin Luther preached on this verse <sup>8<\/sup> and explained that if the Pharisees were able to confess \u201cWe are blinder than the person who was born blind!\u201d after witnessing the sign of God, they would not be guilty; since they did not, they remained guilty. <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000\u201cWe are blinder than the person who was born blind.\u201d This is a judgment on the ability of self and others, but an unusual one. Jesus tells those who have sight to regard themselves blinder than those who are born blind, and implies that the highly respected leaders should see themselves as more inferior than the beggars. Luther\u2019s interpretation reveals the revolutionary nature of the gospel: humbling those who are in high positions, challenging the rich to identify with the poor, and uplifting the poor. It is what happened in John 9: Jesus chose the one who was born blind and sent him to work for God, \u201cso that the blind will see and those who see will become blind\u201d (John 9:39). <\/p>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000The profundity of Luther\u2019s sermon lies with its ability to demonstrate how God works on the rich through the poor. In other words, God places the poor as His servants among the rich, so that the rich may realize how spiritually poor they themselves are before God: they can neither understand God\u2019s mind, nor are they even aware of their spiritual blindness. Luther challenges the rich that they should learn to receive help by their humble and materially poor neighbors. If they are healed by grace, they should praise God and say: <\/p>\n\n<blockquote>\nOh God! You have prepared this man for me! He is a mirror so that I can clearly see who I am; he is also a book that describes my real self. Lord! I can finally see! The poverty of my brother reveals my soul.\n<\/blockquote>\n<br \/>\n<p align=\"\u201cjustify\u201d\">Luther\u2019s interpretation of John 9:41 highlights that the objectives of the church\u2019s poverty alleviation ministry differ from those of the social welfare organizations. For the church, the principal objective is neither poverty reduction nor empowerment\u2014though these are admirable per se. In Christ and by the power of the Holy Spirit, the church seeks to learn to identify itself with the poor, to manifest God\u2019s power in its own poverty, and to teach those who are spiritually poor, yet enlightened, to follow its example. Indeed, a disciple community does not have any merit on its own; it is merely a group who are enlightened and know their own poverty\u2014poor in the knowledge of God, and aware of their own depravity in need of Christ\u2019s redemption. Therefore, the church as a poor community enters the life of the materially poor and alleviates the problem of poverty through identifying with them, just as a beggar tells another beggar where they can find a free meal. <\/p>\n\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\"><strong>Task 4: The Pragmatic Task<\/strong><\/h3>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000<em><strong>This final task concludes the findings of the three previous tasks and proposes a new practice for the church. <\/em><\/strong> As shown in the case study, the congregation\u2019s poverty alleviation ministry is in a state of disorder because of the congregation\u2019s ignorance about the problem of poverty, their deviation from the ministry of the Word, as well as their insufficient knowledge of God and of self. Hence, the new practice requires more than listening to the hearts of the poor. Most importantly, the congregation needs to help its own members listen to God, and to relocate its ministry of social concern under the ministry of the Word. As a ministry, Christians establishing relationships with their impoverished neighbors is to witness the work of Christ as the mediator rather than offer any humanitarian relief. Hence, what matters most is discipleship, not the collection of resources. Church members should always follow Christ: seeing the materially poor brothers and sisters with the eyes of Christ, listening to their voices with the ears of Christ, being ready to receive help and mercy through them from Christ, and giving thanks to Christ who is gracious to us and to our neighbors. <\/p>\n\n<h3 class=\"has-text-color\" style=\"color: #235ba8; font-size: 24px;\"><strong>Conclusion<\/strong><\/h3>\n<p align=\"\u201cjustify\u201d\">\u3000\u3000With an illustration from a case study, this article examines the disorder and order of the church\u2019s poverty alleviation ministry. Also, it demonstrates how the function, method, process, and results of practical theological reflection can equip church leadership to cope with pastoral predicaments. It is hoped that this essay can assist the church in re-ordering its ministries upon the Word, with a view to ensuring and enabling the church\u2019s faithful participation in God\u2019s redemptive actions in the world. <\/p>\n\n\n<h3 class=\"has-text-color\" style=\"color: #808080; font-size: 10px;\">____________________________________________<\/h3>\n<p style=\"font-size: 14px;\"><sup>*<\/sup> This article is a modified version of the author\u2019s speech in a workshop of \u201cThe 7th Business as Mission Forum: Practical Theology of Community Transformation\u201d (27 October, 2018).<p><!-- \/wp:paragraph --><\/p>\n<sup>1<\/sup> The story is taken and modified from Steve Corbett and Brian Fikkert, <em>When Helping Hurts: How to Alleviate Poverty without Hurting the Poor and Yourself<\/em> (Chicago: Moody, 2009), 66.<br \/>\n<sup>2<\/sup> Richard Osmer, <em>Practical Theology: An Introduction<\/em> (Grand Rapids: Eerdmans, 2008).<br \/>\n<sup>3<\/sup> John Swinton and Harriet Mowat, <em>Practical Theology and Qualitative Research<\/em>, 2nd ed. (London: SCM, 2016), 7.<br \/>\n<sup>4<\/sup> Deepa Narayan et al., <em>Can Anyone Hear Us?: Voices from 47 Countries<\/em> (Geneva: World Bank,1999).<br \/>\n<sup>5<\/sup> Robert Walker, <em>The Shame of Poverty<\/em> (Oxford: Oxford University, 2014).<br \/>\n<sup>6<\/sup> Bryant L. Myers, <em>Walking with the Poor: Principles and Practices of Transformational Development<\/em> (Maryknoll: Orbis, 1999).<br \/>\n<sup>7<\/sup> All Scripture quotations are taken from the NIV.<br \/>\n<sup>8<\/sup> Martin Luther, \u201cSermon on the Man Born Blind, John 9:1-38\u201d (17 March, 1518), in <em>Luther Works<\/em>, vol. 51, ed. Jaroslav Pelikan and Helmut Lehmann (Philadelphia: Fortress, 1959), 35-43.<p><!-- \/wp:paragraph --><\/p>\n\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-5915d86 elementor-align-center elementor-hidden-desktop elementor-hidden-laptop elementor-hidden-tablet elementor-hidden-mobile elementor-widget elementor-widget-button\" data-id=\"5915d86\" data-element_type=\"widget\" data-e-type=\"widget\" data-no-translation=\"\" data-widget_type=\"button.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-button-wrapper\">\n\t\t\t\t\t<a class=\"elementor-button elementor-button-link elementor-size-sm\" href=\"https:\/\/www.hkbts.edu.hk\/wp-content\/uploads\/2023\/03\/201905_eNews_Eng.pdf\">\n\t\t\t\t\t\t<span class=\"elementor-button-content-wrapper\">\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-button-text\">Download PDF<\/span>\n\t\t\t\t\t<\/span>\n\t\t\t\t\t<\/a>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"<p>Sarah Shea Assistant Professor of Christian Education Living in Hong Kong, where there is a huge disparity between the rich and the poor, many churches try to go into the community, reach out to the poor, and help neighbors in financial difficulties. However, many churches have tasted the joy of helping others, but then lost their enthusiasm and even left in disappointment. This article explores the confusion and myths that are easy to appear in the church&#039;s poverty alleviation ministry from the perspective of practical theology. It uses a church case as an example to illustrate and then suggests an order to help the chaos in the church&#039;s ministry. The purpose of this article is twofold: in addition to hoping that readers can understand the chaos and order of poverty alleviation ministry, it also wants to introduce how practical theology can help the pastoral leadership of the church. A church story A few years ago, an evangelical church began to distribute toys to children living in nearby public housing at Christmas. Most of the believers who participated in social relations activities were middle-class professionals who rarely came into contact with poor people in their daily lives. They believed that &quot;poverty&quot; was just &quot;lack of material things&quot;, so the participants worked hard to collect materials in the church and then distributed them to poor children to express their love. This was the first time the church held such an event. The believers felt that the act of distributing Christmas gifts was abrupt and presumptuous, and they were worried that it would cause misunderstandings. After the pastor encouraged them, they mustered up the courage to walk into the housing estate, knock on the doors of each house, introduce themselves, and then present Christmas cards and toys wrapped in gift paper. At the review meeting, everyone shared their experiences and found that many people were moved by the smiles and enthusiasm of the children and their mothers who received the gifts, so everyone decided to continue this activity next year. Later, the church expanded the scope of service and distributed candies at Easter and cakes at the Spring Festival. Unfortunately, after a few years, the pastor found that the number of participants had dropped and it was difficult to recruit enough staff to maintain this social ministry. At the church members&#039; meeting, the pastor openly asked the congregation why their enthusiasm had waned. After a moment of silence, a brother stood up and said: Pastor, we are tired of helping these people. We have given them things for several years, but their situation has not improved. They just sit there year after year, waiting to receive gifts. Have you noticed that every time we go into a house to give gifts, we never see men? All the residents are unmarried mothers who gave birth to children in order to get more CSSA. They are not worthy of our help at all. 1 If you were the pastor of the church in the story, how would you respond to the brother? Church leaders may tend to start from the personal spiritual level, understand that the complaints of the service staff are just a manifestation of shallow faith and weak determination, and then talk to them privately; if it does not work, there is no choice but to let the service staff leave. Practical Theological Reflection - Beginning, Purpose and Method Practical theology can effectively sort out such tricky pastoral dilemmas. Its help to the church does not lie in providing immediate answers, because if it does, there is no reason for pastors and leaders to spend time on complicated practical theological reflection. As Richard Osmer, a professor at Princeton Theological Seminary, said in Practical Theology: An Introduction.<\/p>","protected":false},"author":148,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[277],"tags":[],"class_list":["post-70220","post","type-post","status-publish","format-standard","hentry","category-277"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.4 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>\u6276\u8ca7\u8077\u4e8b\u7684\u4e82\u8207\u5e8f - \u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" 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\u3000\u3000\u5be6\u8e10\u795e\u5b78\u80fd\u6709\u6548\u68b3\u7406\u9019\u985e\u68d8\u624b\u7684\u7267\u990a\u56f0\u5c40\u3002\u5b83\u5c0d\u5802\u6703\u7684\u5e6b\u52a9\uff0c\u4e0d\u5728\u65bc\u63d0\u4f9b\u5373\u6642\u7b54\u6848\uff0c\u56e0\u70ba\u82e5\u679c\u6709\u7684\u8a71\uff0c\u7267\u8005\u548c\u9818\u8896\u5c31\u6c92\u6709\u7406\u7531\u82b1\u6642\u9593\u9032\u884c\u7e41\u8907\u7684\u5be6\u8e10\u795e\u5b78\u7701\u601d\u4e86\u3002\u6b63\u5982\u666e\u6797\u65af\u9813\u795e\u5b78\u9662\u6559\u6388\u6b50\u65af\u5b5f\uff08Richard Osmer\uff09\u5728\u300a\u5be6\u8e10\u795e\u5b78\uff1a\u5c0e\u8ad6\u300b\uff08Practical T\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.hkbts.edu.hk\/en\/?p=70220\/\" \/>\n<meta property=\"og:site_name\" content=\"\u9999\u6e2f\u6d78\u4fe1\u6703\u795e\u5b78\u9662\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/HKBTS1951\/\" \/>\n<meta property=\"article:published_time\" content=\"2024-06-05T03:50:33+00:00\" \/>\n<meta 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