A Path Towards Urban Renewal: Community

Urban renewal takes community. Now that’s a loaded phrase! The first question that comes to mind when I hear that is, “What in the world do you mean when you say ‘community’?” Everyone has a different idea of what community is, and for every idea of what community is, there are hundreds of different ways that each idea could be lived out.

So I am not going to give my opinion of my ideas of what community is supposed to look like; that task is impossible because of all the various contexts and cultures that exist. What I hope to do though, is to paint a mental ethos of community and lay a foundation of some of the earmarks of healthy communities.

Jean Vanier, a Catholic philosopher turned theologian, in 1964 founded a community called L’Arche in France. L’Arche communities are intentional places of living where those with intellectual disabilities are able to have a safe place to live and share life with others who have intellectual disabilities as well as those who do not.

A core ethos of L’Arche communities is for each community to display the “reality that persons with intellectual disabilities possess inherent qualities of welcome, wonderment, spirituality, and friendship.” They desire to explicitly display “the dignity of every human being by building inclusive communities of faith and friendship where people with and without intellectual disabilities share life together.” (from the web: http://www.larcheusa.org/)

So as to not reinvent the wheel, I want to use the inherent qualities L’Arche values as a means to lay a foundation or a framework for healthy communities which is a vital element of urban renewal.

Welcome: an instance or manner of greeting someone with pleasure and approval.

Greeting someone with love and warmth is an acquired gift, especially when we’re greeting someone who is radically different than we are, and possibly offensive in the way they live. Community takes a welcoming spirit. I was a Young Life leader for 10 years and have been associated with Young Life at an intimate level since 1994.

Young Life leaders (in my area at least) are some of the best welcomers I know. The spirit that Young Life exudes to kids in jr. and sr. high is one that is opposite of our every day culture. Mainstream culture (Christian and non-Christian) typically says, “You can belong to our group once you behave a certain way and believe what we believe.” Young Life flips that cultural script and says, “You belong with us regardless of your behavior and beliefs.” This is risky business, but I believe it’s the right kind of business to be about.

For community to work and be healthy, it must start with a welcoming spirit that says, “You belong here, even though there are big difference between us.” Belonging precedes behavior and belief.

Wonderment: a state of awed admiration or respect.

In the Christian, Judaic, and Sufi Islam worldviews, all humans have inherent value and worth because of the belief that we are all created in God’s image, which was later coined in it’s Latin form as the “Imago Dei.” When this doctrine is properly understood and fully believed, self-righteousness, biases, judgements, and racism will eventually all fade away, and we will begin celebrating the beauty of our differences.

Being thrilled about the gifts we bring to one another and respecting and valuing the differences of ourselves and other people is an essential element of healthy community. It is easy for us to be in a state of judgement and criticalness of each other, but to begin to be awed and amazed at the uniqueness and diversity of humanity is a part of every thriving community. Wonderment ought to follow welcoming.

Spirituality: matters concerning the human soul (heart, mind).

To respect and admire someone and not care about the deeper parts of the heart and mind (the soul), are to not fully love and respect someone. As much as we can talk about being a community of welcoming and wonderment, we must not neglect being a community who cares for souls. With that said, welcoming people and finding wonder in our diversity is not an invitation to turn a blind eye to unhealthy living and destructive behavior.

It is in caring for the spirituality of a person and a community where the deep parts of our hearts and minds are changed in the midst of a welcoming community of wonder. It is in this context where behaviors are not coerced to get in proper formation, but challenged to promote peace and welfare for the individual and the whole. Caring for someone’s healing (body and soul) begins to be a natural corrective part of healthy communities, but this is also where many offenses come in to play.

Healthy communities labor towards minds being renewed, which leads to destructive habits and thoughts being challenged in love, and proper accountability that seeks the welfare of souls, individually and corporately. This might be the hardest value to embody in community, but we must labor towards this end, as spiritual realities always affects material realities. Indeed, God has made the body and soul a beautiful unity.

Friendship: a relationship of mutual affection between two or more people.

There are many forms of friendship that we could talk about, but at the most basic level, I take friendship to be a place where relationships are rooted, meaning, they do not run away after conflict and disappointments ensue, and they always will. In our culture, where cars can take us far away from our neighborhoods and friendships, we have lost the sense of being rooted and sticking it out with friends when trials comes.

In the local church context, it is easy with the advent of cars to find a new church community when friends and leaders stop giving us what we want, or stop serving our needs seen only through the lens of what’s best for me. Friendship inside neighborhoods seem to be difficult as well, since walking to stores and appointments isn’t part of our culture either. We get into our hollow metal shells and drive past neighbors daily, and most of our friends live a cars drive away.

A lack of rootedness in a particular place has made many friendships a shallow, social media type friendship that can cut you off if you offend me, rather than a friendship that stays when things blow up. Friendship in healthy communities ought to include affection, sympathy, empathy, honesty, selflessness, mutual submission, compassion, confrontation, and the ability to royally blow it without losing the friendship. Friendships both give and receive.

I believe urban renewal depends on healthy expressions of communities in particular places and neighborhoods. This is how fabrics of care can be created inside blighted hoods, as neighbors form communities to band together to care for one another and for the needs of the underserved. Renewal happens holistically, and until people know that there is a community to belong to, programs and organizations will not be able to have a sustainable impact in the urban core.

A Path Towards Urban Renewal: Hospitality

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As we are on our way to building a path towards understanding what kind of people we must be for urban renewal to be a reality in our cities, I want to remind us of the two borders that are holding the contents of our trail: peaceableness and justice. These are the foundational elements that help us structure our path so that is isn’t just a bunch of loose gravel being laid down with no purpose or order. Now we can unpack the contents that are helping to make up the rock we are laying to complete our path. The last post we talked about being people of compassion, and today, we are addressing hospitality.

When some of us think of hospitality, the phrase “entertaining angels” comes to mind. Believe it or not, this idiom comes from the Bible. The book entitled Hebrews in the Bible says this in chapter 13, verse 2: “Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.” Entertaining angles, hospitality, can refer to the practice of treating all guests, whether they’re sojourners, kings, or common folk, as if they were visiting angels.

There is a movie that was made about Dorothy Day in 1996 called “Entertaining Angels.” Day was a Catholic social activist starting in the early 1930’s, and was the founder of the Catholic Worker movement, which began by Day (also a journalist) starting a newspaper called Catholic Worker. In the first issue, it was clear that the Catholic Worker’s chief aim was to get the word out that the Catholic church was there to help those who have suffered the most in the heart of the Great Depression. A famous line from the first issue by Day says this: “…the Catholic Church has a social program… there are men of God who are working not only for their spiritual but for their material welfare.”

This movement has been tagged in a negative way as a “social gospel”, meaning that they were “Christians” wanting to help the suffering without caring for their souls (sharing the gospel with them). I am not going to get into the theology of that argument for now, but I do want to use this analogy to build a case for hospitality.

When people seek to care socially for a stranger who is weak, suffering, poor, hungry, sick, or in some other kind of great need, we ought to be slow to write them off as merely activists with no care for souls. Scripture has many calls for hospitality that has been neglected by a vast majority of “Christians” who are too worried about being labeled a “social Christian.”

Continue to remember those in prison as if you were together with them in prison, and those who are mistreated as if you yourselves were suffering. Hebrews 13:3

Only, they asked us to remember the poor, the very thing I was eager to do. Galatians 2:10

Contribute to the needs of the saints and seek to show hospitality. Romans 12:13

Show hospitality to one another without grumbling. 1 Peter 4:9–10

Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?’ And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’ Matthew 25:37–40

Entertaining angels, hospitality, is meeting physical needs. When you see a stranger, welcome her in; clothe him, feed her, help them find shelter. Many people take this passage and put their own spin on it, and they say, “I only help those who want help,” or “It is not right helping someone if they are going to take advantage of the system,” or “I will only help them if they’re willing to listen to me preach the gospel to them.”

Let me be clear, the gospel is word ‘and’ deed. I am not advocating for only helping and not sharing, but I am advocating for elevating the deed’s aspects of the gospel. The gospel is never detached from doing justice ‘and’ preaching grace. And if we are to help a stranger, we do not have to try and cram the gospel down their brains, for the gospel is also seen and heard in our deeds.

As far as the concern of giving to those who deserve it, Jesus is clear that we are to give to strangers often, even before we learn if they are “worthy” of our help. This passage from Matthew 25 is clear that it’s the stranger that we are called to be hospitable to, because Christ is present in the un-welcomed alien and the naked stranger.

But still, hospitality is a very controversial endeavor. How far do we go to help the stranger? When does the stranger stop being a stranger and become someone who is known? After the first time you helped them? Second time? What makes a stranger “worthy” of our help? Is there a litmus test to find out? Does giving to someone who is not “worthy” of help make someone a socialist, on the verge of breaking down the Capitalistic structure of our nation? Many Christians don’t agree on what hospitality is, even though Scripture, throughout the old and the new testament is very clear.

I didn’t site any old testament references above, but it is filled with commands for Israel to display the heart and character of God through being especially hospitable to widows, orphans, and aliens. In the new testament, Jesus modeled hospitality to a ragamuffin band of social outcasts, spiritual rejects, and political losers. Jesus showed hospitality to all of us by entering into our vulnerability and suffering. He, a God who knows us, came close to us in our despair, and made Himself knowable, touchable, and shared His resources when we were totally unworthy candidates.

The late Henri Nouwen says that hospitality is welcoming the stranger and allowing him to “lay aside his strangeness and become a friend… That’s what true hospitality is all about, to offer a safe place, where the stranger can become a friend.” Reaching Out, 66.

Hospitality allows one to belong before they believe or behave properly. In our culture we like to flip that around, and demand that someone believes rightly and behaves properly before they can belong with us. This is not God’s idea. When we were strangers and alienated from God, Christ came near and was hospitable to us. Before we believed in Him or behaved properly, He showed us that we belong with Him. God created space for us to belong with Him; that’s divine hospitality, and urban renewal in our cities depends, in part, on the hospitality of city-zens.

We need more Catholic Worker type movements in our cities. We need more Dorothy Day’s willing to be persecuted and called socialists because we are passionate about being hospitable to those suffering, even unworthy sufferers.

 

A Path Towards Urban Renewal: Compassion

As we have seen throughout theses posts, no virtue stands on it’s own. Peaceableness and justice are necessary, and even foundational for glimpses of shalom to be seen on this side of redemption, but they imply many unspoken virtues to be seen and lived out. Compassion is one of those virtues that seeps through the cracks of a peaceable and just life, but compassion just might be one of the least desired virtues once it is fully realized.

Most of us hear the word compassion and we are filled with good feelings and thoughts of love and joy by the mention of it. We like to think of ourselves as compassionate people, after all who wouldn’t have compassion on a poor old man who’s body has broken down, a malnourished child, a women who has been sold into sex slavery, or a family on the streets.

The problem we have here is that compassion isn’t the same as having sad feelings for someone’s situation, or thoughts of pity for those who are poor or oppressed. Those thoughts are just that; thoughts of pity. This is not compassion. For many of us, when real opportunities of compassion present themselves, we are too gripped by fear of loss and pain to enter into compassion.

To have compassion means to allow your love to meet someone’s suffering, brokenness. At the root of the word compassion, are two Latin words, pati (with) and cum (to suffer); meaning “to suffer with.” Compassion is when love intentionally moves you into the suffering and brokenness of others. “Compassion asks us to go where it hurts… to be weak with those who are weak, vulnerable with the vulnerable, and powerless with the powerless.” Compassion: A Reflection on the Christian Life, Nouwen, McNeill, and Morrison, 3-4.

Feelings and thoughts of sadness and pity is not compassion, but they can be the beginnings of us moving into compassion.

This is fully seen and realized in the New Testament account of Jesus’ last week before he was crucified. Many people call the week before the crucifixion, “Passion Week.” We learn in the narrative that Jesus turned his face towards Jerusalem, the very place where he would suffer intentionally, where he would move into our place of sin and brokenness, so that we would receive the fruits of his compassion; forgiveness and reconciliation. Maybe we should call that week, “Compassion Week,” since he suffered for our sake.

Thus, compassion is not a natural human virtue as is sometimes understood to be. If compassion were to be seen as a front and center virtue of the Christ followers life, we might begin to question the fruitfulness of compassion because of the cost it would place on our lives. A society governed by compassion may very well be seen as a foolish and weak society, and indeed, Christ was seen as foolish and weak.

Many people may even say or think to themselves, “Our world will not survive if compassion is a chief virtue.” This thinking would be especially true in a society like ours today, where our greatest ideals are to maximize our satisfaction and limit the amount of loss and pain we experience. We see this is in our business ventures, in start up ministries/churches, in the way we raise our children, and in the laws we legislate.

This is not all bad. In fact, much good comes out of limiting loss and pain, but in the process of longing for a better society, we forget that there is stilling suffering and those who are on the margins that do not have the ability to “regulate” their pain and loss. In our pursuit of our own “right” to happiness, we lost sight of those who have been robbed of theirs. Thus, on this side of redemption, compassion is a necessary and central virtue among God’s people.

We would do well to turn our ears on to the moment Jesus calls us to compassion: You must be compassionate, just as your Father is compassionate. Luke 6:36, NLT. This, in the context of real compassion, is a daunting call to sacrifice. This is a call to renewal in a society that seeks to protect number one as first priority. This is a call that we ought not to take lightly.

As Jesus has first died to renew our death filled lives, he is now our model and leader (our older brother) in sacrificial living. Salvation for the Christ follower is not merely a cognitive belief that places them in security in the heavenly realms with no earthly commitment to good. Salvation is a call to a whole new way of being human, a call to living out the upside down economy of God’s kingdom on earth, a call to be willing to lose it all for the sake of God’s kingdom being realized and embraced by those who are in darkness.

To the Christ follower, Jesus’ life is not the exception, but the norm. My prayer is that Christ followers would begin to take seriously the implications of the life of Jesus and allow God’s Spirit, who lives in his people, to move them into compassion, not for approval’s sake, but for obedience’s sake. After all, Christ, our savior and leader, learned obedience through what he suffered (Hebrews 5:8), and we are not exempt from this learning method. Renewal of cities is dependent on the compassion of others. No compassion, no true renewal.

“In a poem entitled ‘The Good Samaritan,’ Mark Littleton captures the essence of compassion”:

Compassion.
The stoop of a listening father.
The touch and wink of a passing nurse.
The gnarled fingers of a grandmother steadying a swing.
The clench of a surgeon’s teeth as he begins his cut.
The open hand and pocketbook of a traveling Samaritan.
The dew of heaven on dry lips.
Beyond Homelessness: Christian Faith in a Culture of Displacement, Prediger and Walsh, 221.

A Path Towards Urban Renewal: Justice

Renewal. This is a loaded word. It’s a word that could be debated as to what it means for a city or neighborhood. I’m aware that attempting to define what renewal looks like is subjective and will certainly lack many elements that others think should be a part of renewal, especially renewal of the urban core. This is exactly why I am writing a series of posts not on what urban renewal looks like, but on what kind of people we must look like for urban renewal to have a chance to be a reality. This is an argument from virtues (areteology), rather than an argument from duty (deontology) or consequences (teleology).

The last post focused on being peaceable people, which in and of itself, cannot encompass the fullness of shalom (the way things are supposed to be). There is no peace without justice. What is happening in Ferguson, MO is all over the airwaves as well as the ISIS crisis that is killing and and displacing thousands of Christians in Iraq and Syria. There is no peace in these situations because there is no justice. If shalom is the end goal of all of creation (human and non-human creation), peaceableness is the top end and justice is the bottom floor, the foundation; they are book ends if you will.

So what is justice? In the Greek culture, justice most likely referred to the Greek goddess Dike, who would have been the personification of the virtue. This is where the Greek (and biblical) word díkaios would have come from, which means, “to be just, or right.” In the biblical sense, the word justice would imply not only the just execution of the law of goodness, but right living on behalf of those who cry out for justice.

Righteous and justice seem to go hand in hand in the biblical narrative, and they actually could be defined by the term justification. In salvation terms, to be justified, is to be declared righteous before God and having been justly acquitted of one’s sin because Jesus paid for what we deserved (justice).

So justice, in part, means to be free and forgiven of one’s sin, and empowered to do what is right based on the freedom one has received. This is the long and difficult way of saying that justice is that state in which everyone receives what is rightful and appropriate. Since humans are created with certain rights (food, clothing, and opportunities to work), then a society is just when everyone in the society enjoys the goods that everyone has rights to. But a society is also just when there are consequences for those who have disregarded or kept others from these certain rights as well. A city that is just is a city that respects the dignity of every human, especially within the Christian worldview that believes that every human is created in the image of God, the righteous and the wicked.

At the least, in the talk of urban renewal, justice is absent whenever basic needs go unmet. This means that liberation from in-justice and deliverance from oppression are at the very core of justice. If one skimmed the Old Testament to search out who were some of the people whom God had special concern for in view of justice, you would see that it is the most vulnerable of society: widows, orphans, aliens, the homeless and hungry, the hungry and afflicted, etc.

If we followed this theme throughout the Old Testament, it would be hard to ignore the loud and clear message that justice happens when the marginal ones are no longer marginal. And this Old Testament understanding of justice is fully embodied in Jesus, who was very concerned with those who were on the margins of society, those who were vulnerable and exploited by people who had the power.

This can also be teased out to include all who have ever come to Jesus for salvation (the forgiveness of one’s sin and being declared right before God). We are all marginalized because of our sin, cut off from God, but because of God’s mercy and love for us, Jesus became one of us, to once and for deal with the rebellion and tyranny that we created. God brought justice to humanity through Jesus’ bloody and ugly death on a cross.

The one who turns to Jesus for salvation, now stands before a just and holy God only on the merits of Christ’s righteousness that has now been assigned to us through what Jesus did to deal with the injustice of our sin against God. The righteous demands of the law—the legal expression of God’s justice—were satisfied when Christ was put to death and suffered the torment of separation from God, in our place. In simpler terms, it is because the “just” paid for the injustice of the “unjust”, that we can be granted mercy and grace as people on the margins, and be brought near to God (no longer in the margins).

This is justice, which flies in the face of a Western view of justice, which would condemn all of us, if we indeed held ourselves to the standard of justice that we hold others to. Justice doesn’t make sense to a world committed to the three P’s: progress, profit, and pursuit of happiness. When we see injustice happening in our city, it usually means that we will have to miss out on one or all of the three P’s if we’re going to stand against it. There’s no money in it for those who want to plead the case of the widow, feed and clothe the naked, or stand against oppressive systems and structures that abuse and exploit the weak. Actually, downward mobility is to be expected if one is going to give their lives to this kind of justice.

The result of living a life of justice in the biblical sense in our 21st century Western society, most of the time, means that we lose ground on the three P’s of our culture and this is not very attractive, at least not long term. To see renewal happen in cities then, I am convinced that we will need an uprising of men and women who are willing to not be controlled by the three P’s, courageously living as an alternative community in the midst of our over-indulgences and commitments to the bottom line and financial sustainability.

This will not be an easy lot for the pioneers of renewal, but justice has never been an easy virtue to live by. After all, justice on God’s part was very costly. What are you willing to give up to live a life of justice in your city? Is the promise of comfort too seductive for you to make radical changes? Ultimately, justice will always prevail, with or without us, but we do have a choice to be on the “just” side, but it’s not attractive nor easy these days.

A Path Towards Urban Renewal: Peaceableness

In the previous post, I began to talk about my view of what urban renewal ought to begin with; a proper worldview. This doesn’t mean having a perfect worldview, but it does assume certain things. There’s no way to true renewal apart from a God-centered worldview, a set of lenses that sees God’s heart for people, neighborhoods, cities, and nations. This means at the core or urban renewal is a confrontation with ourselves and the world views that live by that need to be challenged. We all want the world to look a certain way, and we all have our opinions and judgements, but few of us live our lives in line with those opinions and do not want to be judged with the same standards of judgements by which we judge others.

So renewal begins with us, asking ourselves, what kind of people do we need to be in order to resist the destruction that our prejudices and judgements create? What are the virtues of true renewal? Virtue number one is to be people of peace and to be peaceable with God, ourselves, people, and the non-human creation. To begin, let’s get a biblical understanding of what peace is.

In 1 Timothy 3:2-3 Paul writes about what it looks like to be an approved overseer of the church: An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, peaceable (other translations use “not quarrelsome), free from the love of money. (NASB).

So peaceable in this text has the understanding that it is not looking for a fight. The word “quarrel” is often times seen as an argument, but it actually refers to an “angry” argument. Someone who is quarrelsome, is not just someone who is looking for an argument, but someone who is angry and looking to beat people in arguments. Arguments and disagreements are bound to happen in life, but looking for arguments in anger, so that you can win and prove yourself to be right is to be quarrelsome, or not peaceable.

James speaks of peaceableness as a key ingredient to the wisdom from above: But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. And the seed whose fruit is righteousness is sown in peace by those who make peace. (James 3:17-18, NASB)

Hebrews 12:11 tells us that righteousness is a “peaceful” fruit of loving disciplines, which implies peace-making is not always passive.

From the very words of Jesus; Matthew 5:9: “Blessed are the peacemakers, for they shall be called sons of God.”

This is one of the main tenants of discipleship, to be a peacemaker, to move into places where peace does not exist and to display what it looks like.

Listen to the words of Jesus in Mark 9:50: “Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another.” To be at peace with others, true peace, is to be salty and useful. But what does true peace look like? It doesn’t always look like we think it does.

Jesus says something in Luke 12 that stirs the pot and moves us into more questions: Luke 12:51: “Do you think that I have come to give peace on earth? No, I tell you, but rather division.” What’s Jesus doing here. Is he contradicting himself? I thought one of His names was “Prince of Peace”?

Jesus, the Prince of Peace, the One who says often, “Peace be with you”, knows that for true peace to be made, there must be a stirring, a realization that we are not alright and all right. Peaceableness then sometimes entails bringing to light that which others want to corruptly keep hidden… this will cause division and anger, but peace will prevail eventually.

Maybe an understanding of shalom will help in this discussion. Shalom is a Hebrew word that has been translated in English as the word peace. But shalom is a loaded word in the Hebrew language. Shalom does means peace, but it means more than that; peace with justice, universal peace, flourishing of all creation, the way things are supposed to be. Shalom is one of those words that we learn what it means the more we see/realize the absence of it. Where shalom is absent, we begin to grieve the way things were supposed to be and then we receive a new set of lenses with which to view and interpret life because of that experience.

To be peaceable is to be shalomic, displaying the way things were supposed to be when God created the heavens and the earth and all of the life that inhabits planet earth. Where shalom is absent, we are called to move into those places to display and model it, to be peaceable, not quarrelsome. To learn the discipline of living in the tension of disagreements and bringing light to those who are not at peace. To be able to navigate difficult friendships, networks, differing political parties and beliefs. However, being a presence of peace will often disturb first. It’s like turning on really bright lights in a dark room when people are sleeping or just waking up; angry shouts are hurled at the one who turned the lights on.

I have a friend who shared with me a time when he was a young leader and he tagged along with his mentor to attend a board meeting. Little did my friend know that he was being brought to a firing squad that wanted to crush his mentor. Let’s give his mentor the name Frank. There was tension in the organization and many decisions were made that hurt people. When they arrived to the meeting, the board members started out quickly by verbally bashing Frank and the blame game began.

My friend goes on to share all of the nasty things that were said about Frank, and all along he knew that most of them were twisted lies and half truths. He was sitting there waiting for Frank to blast them with the real facts about what had happened, but after the verbal assaults stopped, Frank asked the board if there was anyone else who was angry at him and had anything to share. Another guy then spoke up and shared more of his frustrations about the situation.
After everyone got their anger off their chests, Frank very sincerely began apologizing for the hurt that he caused them during the conflict and disagreements and began asking each of them if they would forgive him. One by one, these angry men received his apology and offered forgiveness, then there was a long pause of silence. Then one of the board members spoke up and said, “You know what, we all just sat here and blamed and blasted Frank, but none of us took responsibility for our roles in this mess. Frank, you have been above reproach in this mess, and always took responsibility. We are the guilty ones for using you as the scape goat. Would you forgive me for being a part of that?”

Frank forgave him, and then once again, one by one, these grown men were confessing their faults in the conflict, and with tears, forgiveness and reconciliation took place, and the way things were supposed to be began to take form. Peaceableness is a transformative power that God desires to use to restore individuals, families, neighborhoods, cities, and nations. Frank employed peaceableness in this meeting instead of it’s opposite virtue; contentiousness.

The late Martin Luther King Jr. is famous for his peaceful protest amongst his enemies. In one of his essays, “Non-violoence: The Only Road to Freedom,” King says that the way to shalom “will be accomplished by persons who have the courage to put an end to suffering by willingly suffering themselves rather than inflict suffering on others.” King called for the Black community to match their most bitter enemy’s capacity to inflict suffering on to them by enduring suffering; to match their enemy’s most vicious anger towards them with God’s most extravagant love for their enemies. “Blessed are the peacemakers,” Jesus says, “for they will be called children of God.” (Matthew 5:9).

In Beyond Homelessness: Christian Faith in a Culture of Displacement, Brian Walsh and Steven Bouma-Prediger say this about contentiousness: “Like a parasite living on a host, contentiousness feeds on rage and rancor, antipathy and animosity, to fan the fire of discord and accelerate the spiral of violence.” (214).

Peaceable people look for non-violent ways to address conflict, although I do not believe this means that there is never violent ways to deal with evil. Peaceable people don’t deal with others in stereotypes or labels, rather they seek to know people beyond hot topic issues. Peaceable people expose the empty promises of the worldviews of consumerism and materialism not by loud arguments, but by lives of simplicity and contentment. Peaceable people know when to say enough. Peaceable people are essential oils to the soul of humanity and the changing tides of culture. Peaceable people seek peace with God, themselves, people and the non-human creation with equal fervor. Peaceable people are part of God’s plan for urban renewal in cities throughout the world.