Sometimes you got to hurt something to help something. Sometimes you have to plow under one thing in order for something else to grow.
There are no bonds so strong as those which are formed by suffering together.
Harriet Ann Jacobs
Reflecting on the divine purpose in hardship can help us respond to trials in a God-honoring way as we seek to understand the lessons He wants us to learn through life’s dark moments.
The disciples experienced several “mountaintop moments” in their time with Jesus. But when a storm arose while they were out on the Sea of Galilee, fear took over. Amidst the roaring waves and with the boat rocking, Jesus’ chosen ones failed to recall the lessons they had learned about the power and purposes of their leader. Even the appearance of Christ walking on water didn’t bring immediate relief (Matt. 14:26).
When trouble strikes, we sometimes forget our knowledge of God, too. We struggle to recall past answers to prayer, specific guidance provided by the Holy Spirit, and lessons learned in previous crises. Only the present seems real. Our minds spin with future implications, and our troubled emotions inhibit clear thinking.
In our own strength, we lack sufficient resources and abilities to meet life’s challenges. So God provides what we need. Our suffering is never a surprise to the Lord. He knows everything we are going through. More than that, He’s orchestrating our circumstances for His glory and our benefit, according to His good will.
Reflecting on the divine purpose in hardship can help us respond to trials in a God-honoring way. Let’s take a moment to fix our attention on the Lord and seek to understand four lessons He wants us to learn through life’s dark moments:
1. One purpose for hardship is cleansing. Because of our own “flesh” nature and the self-absorbed world we live in, it’s easy to develop selfish attitudes, mixed-up priorities, and ungodly habits. The pressures that bear down on us from stormy situations are meant to bring these impurities to our attention and direct us to a place of repentance. Our trials are intended to purify and guide us back to godliness, not ruin our lives.
2. A second reason we face difficulty is so we’ll be compassionate and bring comfort to others. God’s work in our lives is not intended solely for us. It’s designed to reach a world that does not recognize or acknowledge Him. The Lord uses our challenges to equip us for serving others. As we experience suffering, we will learn about God’s sufficiency, His comforting presence, and His strength to help us endure. Our testimony during times of difficulty will be authentic. Those to whom we minister will recognize we know and understand their pain. What credibility would we have with people in crisis if we never experienced a deep need?
3. Third, God promises usHe’ll provide a path through any trialwe face. The disciples probably wondered how long the storm would last and whether they would make it safely to shore. Most likely, they wished it never happened. But, had they somehow avoided this storm, they would have missed the demonstration of Jesus’ power over the sea and wind. The frightening situation was transformed into a revelation of the Savior’s divine nature. God wants to make His power known through our trials, as well.
4. The most important thing He gives us isanawareness of His presence. At first, the disciples believed they were alone in a terrifying storm. When they initially spotted Jesus, their fear increased. They thought He was a ghost. But as they recognized Him, their fear changed to relief and hope. Similarly, we may not sense God’s presence during a crisis. But He has promised to always be with us (Heb. 13:5-6). The assurance that the Lord will never leave provides immediate comfort, an infusion of courage, and a sense of confidence to endure.
No one enjoys suffering. But in the hands of almighty God, trials become tools. He uses hardship to shape believers into the people He intends them to be. Jesus allowed the disciples to experience the fear and anxiety of being in a boat on a raging sea. He permitted them to suffer because He had something far more important to teach them. He wanted the disciples to recognize their own helplessness, His sufficiency, and their dependence on Him.
Ask God to reveal His abiding presence in the midst of your trouble. And remember—He always provides for your spiritual needs to help you both endure and grow stronger in your Christian faith.
A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual doom.
“What is it you most dislike? Stupidity, especially in its nastiest forms of racism and superstition.”
― Christopher Hitchens, Hitch-22: A Memoir
What is the biggest barrier facing the formerly incarcerated as they try to reintegrate into society?
To us, the biggest barrier is the lack of critical legal information that people need in order to overcome barriers in reentry. We see the major issues as:
—Enormous legal and practical barriers to stability and success, including an inability to get an ID or open a bank account, enormous court debt, denials of employment, housing, and public benefits
—A complete lack of legal advocates, knowledge and navigational resources about these barriers
—An infrastructure of people and agencies who already support and work with those in reentry—including family and loved ones, social services agencies, housing facilities, legal advocacy groups, education programs, religious institutions, substance abuse facilities, corrections departments and government agencies—that lack the legal guidance necessary to navigate critical and often crippling issues
The lack of an integrated, knowledgeable and supported reentry infrastructure undermines the spirit and intent of reform efforts to reduce incarceration levels. The “Roadmap to Reentry” guide illuminates pathways to stability and success post-incarceration by educating people on how to navigate enormous legal and practical barriers.
In terms of the legal barriers, there are many—which is why the guide covers nine areas! Reentry is so unique to each individual, so we see that people experience very different issues, much of it dependent on their life circumstances and goals. The biggest issues that we see are court-ordered debt and fees that have amounted over time, which leads to an inability to get an ID; housing and employment discrimination; trouble reunifying with children and loved ones upon release; and unlawful parole conditions that can overly restrict where people can live and work.
What is the most important thing families can do to ease the transition?
Plan, prepare and do research! Family has access to phone and Internet, so they can help the loved one make plans and goals and then research opportunities in the area they are returning to—including housing, employment, education and support services. If you know your loved one’s goals and have a timeline for completion, you can help to set them up for success before they get out. If the county to which they are returning doesn’t have the right resources, they can help their loved one understand the process to transfer counties, either before or after release. Also, I would say that families can help their loved one in reentry by helping them do research on the law—reading manuals like ours to help their loved one understand whether they are actually banned from public housing or public benefits, and what kinds of jobs they can get—because many myths persist. So family can help a huge amount by educating themselves, getting a ton of resources and then empowering their loved one with that information.
The other thing that I think is critical for family members is to take care of themselves. If you find your loved one a support group, find one for yourself too. Families are often the support structure for a person in reentry, but of course they do not have the education of a case manager, therapist or social worker, yet they are playing that role. So having support for families who are helping someone through the ups and downs of reentry is critical.
The United States criminal justice system is the largest in the world. At year end 2011, approximately 7 million individuals were under some form of correctional control in the United States, including 2.2 million incarcerated in federal, state, or local prisons and jails.1) The U.S. has the highest incarceration rate in the world, dwarfing the rate of nearly every other nation.2)
Such broad statistics mask the racial disparity that pervades the U.S. criminal justice system. Racial minorities are more likely than white Americans to be arrested; once arrested, they are more likely to be convicted; and once convicted, they are more likely to face stiff sentences. African-American males are six times more likely to be incarcerated than white males and 2.5 times more likely than Hispanic males.3) If current trends continue, one of every three black American males born today can expect to go to prison in his lifetime, as can one of every six Latino males—compared to one of every seventeen white males.4) Racial and ethnic disparities among women are less substantial than among men but remain prevalent.5)
The source of such disparities is deeper and more systemic than explicit racial discrimination. The United States in effect operates two distinct criminal justice systems: one for wealthy people and another for poor people and minorities. The former is the system the United States describes in its report: a vigorous adversary system replete with constitutional protections for defendants. Yet the experiences of poor and minority defendants within the criminal justice system often differ substantially from that model due to a number of factors, each of which contributes to the overrepresentation of such individuals in the system. As Georgetown Law Professor David Cole states in his book No Equal Justice,
These double standards are not, of course, explicit; on the face of it, the criminal law is color-blind and class-blind. But in a sense, this only makes the problem worse. The rhetoric of the criminal justice system sends the message that our society carefully protects everyone’s constitutional rights, but in practice the rules assure that law enforcement prerogatives will generally prevail over the rights of minorities and the poor. By affording criminal suspects substantial constitutional rights in theory, the Supreme Court validates the results of the criminal justice system as fair. That formal fairness obscures the systemic concerns that ought to be raised by the fact that the prison population is overwhelmingly poor and disproportionately black.6)
“You cannot arrive at your life’s purpose by starting with a focus on yourself. You must begin with God, your Creator. You exist only because God wills that you exist. You were made by God and for God – and until you understand that, life will never make sense. It is only in God that we discover our origin, our identity, our meaning, our purpose, our significance, and our destiny. Every other path leads to a dead end.”
― Rick Warren, The Purpose Driven Life: What on Earth Am I Here for?
The Bible tells us that we need to be led by the Holy Spirit (see for example Romans 8:12-14 and Galatians 5:16-25). Therefore, it must be possible for every one of us to discern the promptings and guidance of the Holy Spirit within us!
You can hear the voice of God, and this article will teach you how.
It is not the purpose of this article to go into all of the different ways in which God speaks to us, such as dreams, visions, tongues and interpretation, prophecies, and so on, but this article will give you practical guidance in how to discern God’s usual “voice” which He often uses to speak to us. Jesus Did It!
The Four Voices We Hear
There are actually four types of “voices” which we hear speaking to us, and it is important that we learn to distinguish each one so that we are able to discern the true voice of God:
The voice that is perhaps the most obvious is our own voice. In addition to our speaking voice, we also talk to ourselves inside our heads, we see images and pictures inside our heads, we have emotions and feelings and desires, and so on. Our minds tell us what we think, our wills tell us what we want, and our emotions tell us how we feel. The Bible refers to our minds, wills, and emotions as our “flesh nature,” and this article will give you a better understanding of the “voice” of the flesh.
Another type of voice which clamors for our attention is the “voice” of other people. Sometimes people say things which are true, noble, and good, and sometimes people say things which are just the opposite. This article will provide some guidance to help you discern what you are hearing from the “voice” of other people.
The third type of voice is the “voice” of the devil. The devil has crafty ways of speaking to us which he has perfected over the millennia. He does not appear before us in a red, cloven-hoofed suit and speak out loud to us, he is much more subtle than that. What he does is to throw thoughts into our minds like flaming arrows, and he speaks to us through the worldly ideas and viewpoints that he has injected into other people. By the time you finish this article you will have a better understanding of how to “extinguish all the flaming arrows of the evil one” (Ephesians 6:16).
The fourth and final type of voice is the most important, but it is also the most subtle. It is the voice of God. God does not speak to us in our minds, He speaks to us in our spirits because that is where the Holy Spirit lives. Unfortunately, we tend to spend most of our thought life in our heads, in other words in “the mind of the flesh” (Romans 8:7, AMP), focused on the sensory world around us where our physical senses and our thoughts, feelings, desires, and emotions are constantly being bombarded and stimulated in worldly, carnal, fleshly ways. We tend to live on the shallow surface, so to speak, rarely venturing deeper where the Spirit of God lives within us. The result is that many of us do not know where our spirits are nor how to hear and be led by our spirits. Because of this we leave ourselves wide open to fall for the many deceptions of the devil. This article will help you to begin recognizing the leadings and promptings that are coming from your spirit, and how to be more Spirit-led. Jesus Did It!
These are the four types of voices that we hear, and in the next several sections we will examine each of these more closely. Hearing from God is not a science, so I have tried to offer plenty of examples from my own experience to help describe some of the ways that God speaks to us. Please don’t let this mislead you, however. In order to “teach by example,” it is obviously important to offer examples of the times when I believe that I have heard from God. However, the danger in doing so is that it might give the impression that I am some kind of “spiritual giant” who always hears from God clearly and accurately and never makes any mistakes. Believe me, that’s definitely not the case! How I wish I could hear God speaking out loud every day, telling me exactly how I can be obedient to Him and serve Him and honor Him! But that’s not how He does things, and I’ll elaborate more on this throughout the article. Like everything else in the Christian walk, hearing from God is a journey, and we are all at different places along the way. The journey never ends and no-one ever “arrives,” and just like everyone else I still have a long way to go in this area of hearing God’s voice. All I have to offer are some things I have learned so far on my journey, which may help you on your journey. I hope that my experiences and examples are helpful in describing some of the ways that God speaks to us, and I am trusting God that soon you will have plenty of your own examples to help someone else who feels frustrated in his or her journey of trying to hear and obey God’s voice.
“The Mind of the Flesh”
Our greatest enemy
Here’s an interesting question for you: Who is our greatest enemy? If you said it’s the devil, you’re wrong! Our greatest enemy is our minds, our wills, and our emotions, which the Bible sometimes refers to as our “sin nature” or our “flesh.” Consider that if we did not have a sinful flesh nature then the devil would have no hold on us. For example, Jesus had a body made of flesh and blood but He did not have a sinful flesh nature as we do, and therefore the devil had no hold on Him (John 14:30).
1 Thessalonians 5:23 says that we are made up of “spirit, soul and body.” Your body is aware of the physical world around you, your spirit is aware of God within you, and everything else is your soul, which is aware of “self.” Your soul is made up of your mind (what you think), your will (what you want), and your emotions (what you feel). Our spirits were “regenerated” (made alive) the moment we were saved (see for example John 3:3-8), and our bodies will be made immortal when Jesus returns for us (1 Corinthians 15:51-53), but we must wage a daily battle against our “flesh nature.” For example, how often do we say or hear things like, “I know I shouldn’t say this, BUT” or “I know I shouldn’t do this, BUT” or “I know I probably shouldn’t eat this, but I’m going to eat it anyway”? Our “flesh nature” pushes us to do what it wants to do, and we often obey our “flesh” even when we know better! Jesus Did It!
Our flesh is unGodly
You see, the problem is that our “flesh” is unGodly, it is our sin nature, and that’s why the Bible tells us to “crucify” our flesh (as we’ll see in the next section).
For example, try telling Jesus every day, “Jesus, You are my Lord and I am desperately in love with You. I will do anything and everything You say, without questions or hesitations or reservations. I will say what You want me to say, I will go where You want me to go, I will do what You want me to do. I am all Yours, Lord, live Your life through me and receive great glory and honor by my devoted, loving, and unswerving obedience.” Isn’t this the attitude that He wants us to have? Then why do we find it so difficult to say this and to live this way? It’s because we are afraid of what He might call us to do! For instance, you might have a great job and make lots of money and have an affluent lifestyle, but God might call you to leave all of that and to go spend the rest of your life ministering in remote African villages. He has done this before! You might be a shy, self-conscious stutterer, but God might call you to hold large healing and/or evangelism crusades all around the world where you will be speaking in front of thousands and thousands of people. He has done this before! You might be a comfortable, middle-class person successfully climbing the corporate ladder and enjoying the “status” of being a member of the “right” clubs or social circles, but God might call you to turn your back on all of that and to begin spending your evenings or weekends in the “slum” areas of town ministering to the homeless or ministering among youth gangs. He has done this before! You might be a small-town housewife with a high school education, but God might call you to go on the road most of the year preaching several times a week in churches, universities, conferences, and so on. He has done this before! God has done every one of these things in certain people’s lives, and there is always the possibility that He might do it in our lives as well. Now, be honest, some of these things just scare the daylights out of us, don’t they? We are afraid to completely give ourselves over to God’s plan for our lives because we are afraid that we might be called on to do things which might embarrass us or stretch us out of our comfort zones. Our flesh doesn’t like the idea of having to go through these sorts of things, even though God will only call us to do things which are best for us. God always has our best interests at heart, but our flesh wants to cast its vote and make its wishes and desires known, and we tend to follow what our flesh wants rather than what God wants. Isn’t it fairly clear that our “flesh nature” tends not to want to obey God?
What does the Bible say about our “flesh”?
Now let’s take a close look at what the Bible has to say about our minds, our wills, and our emotions:
“And He said to all, If any person wills to come after Me, let him deny himself [disown himself, forget, lose sight of himself and his own interests, refuse and give up himself] and take up his cross daily and follow Me [cleave steadfastly to Me, conform wholly to My example in living and, if need be, in dying, also].” (Luke 9:23, AMP)
The Amplified Bible is often a useful study tool because it provides various shades of meaning to help us more fully understand what the original Greek words mean. According to these shades of meaning in the original Greek, Jesus was saying that we must follow His example by denying ourselves and our own agendas, by disowning ourselves, by forgetting ourselves and our own agendas, by losing sight of ourselves and our own agendas, by refusing ourselves and our own agendas, and by giving up ourselves and our own agendas! This is what it means to “take up [our] cross daily.” This is because our natural interests are contrary to the will of God, our natural feelings are contrary to the will of God, and our natural reasonings are contrary to the will of God. The cross is a place of death, which means that we should daily lose sight of ourselves (as in the verse above) in order to hear and obey God. Jesus Did It!
“the mind of the flesh [with its carnal thoughts and purposes] is hostile to God, for it cannot submit itself to God’s Law; indeed it cannot. So then those who are living the life of the flesh [catering to the appetites and impulses of their carnal nature] cannot please or satisfy God, or be acceptable to Him.” (Romans 8:7-8, AMP)
The apostle Paul said that the mind of the flesh has carnal (worldly, sinful) thoughts and purposes, and that it is hostile to God and cannot submit to God! Paul went on to say that if we are living according to our “flesh nature” then we cannot please God.
“The Lord knows the thoughtsandreasonings of the [humanly] wise and recognizes how futile they are.” (1 Corinthians 3:20, AMP)
God says that our human thoughts and reasonings are futile!
“walk and live [habitually] in the [Holy] Spirit [responsive to and controlled and guided by the Spirit]; then you will certainly not gratify the cravings and desires of the flesh [of human nature without God]. For the desires of the flesh are opposed to the [Holy] Spirit, and the [desires of the] Spirit are opposed to the flesh (godless human nature); for these are antagonistic to each other [continually withstanding and in conflict with each other]” (Galatians 5:16-17, AMP)
The apostle Paul tells us that our “flesh” is our Godless human nature, and that our natural desires are opposed to the things of the Spirit and are continually in conflict with the Spirit. The solution, Paul says, is to walk and live habitually in the Spirit, always being responsive to and controlled by and guided by the Spirit within us. When we are busy analyzing things in our minds and trying to figure out the solutions to our problems and so on, it hinders us from hearing the Lord clearly. Jesus Did It!
Now, obviously we need to use our minds and reasoning abilities throughout the day in order to do many of the things that we need to do, but the problem is that we tend to use our reasoning abilities almost exclusively and never bother to consult God on any of the decisions that we make.
“I have been crucified with Christ and I no longer live, but Christ lives in me.” (Galatians 2:20)
Paul said that his “flesh nature” had been crucified and that he no longer lived for himself. Instead, he allowed Christ to live His life through Paul, and this is the attitude that all of us should have.
“Those who belong to Christ Jesus, the Messiah, have crucified the flesh (the godless human nature) with its passions and appetites and desires.” (Galatians 5:24, AMP)
“Those who belong to Christ Jesus have crucified the sinful nature with its passions and desires.” (Galatians 5:24, NIV)
Once again Paul said that our “flesh” (which is made up of our minds, wills, and emotions) is our Godless human nature and our sin nature, which must be crucified with Christ. Jesus Did It!
“Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. … But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.” (Colossians 3:5-10)
Here Paul said that it is up to us to put to death whatever belongs to our “flesh” (our earthly nature).
As we can see, God has some pretty strong things to say about our “flesh nature,” and none of it is good! In the passages above we are told to deny ourselves and to lose sight of our own agendas. We are told that our minds and thoughts and purposes and impulses and desires are naturally hostile to God! We are told that our reasonings are futile and that our natural desires are antagonistic to and opposed to and constantly at war with the desires of the Spirit. We are told that our “flesh” is our Godless human nature and our sin nature and that it should be crucified and be put to death on a daily basis.
Those are some pretty strong words from the Lord, but the way to begin hearing God better is to quit listening to our flesh so much. That’s not an easy thing to do, but in order to hear God it is important to turn off our reasoning and to put our emotions into neutral when we are listening for an answer from God. Our flesh is always going to cast its vote on what it thinks we should do, but we need to ignore all of that voting and listen to our spirits instead. For example, if we are determined to do something no matter what anyone says, then we might not hear God when He is telling us not to do it. If we have weighed the pros and the cons and we have made the choice which seems to be the most rational to our minds, then we might not feel the need to ask God about it (even though He might guide us to an even better decision). If we really, really want to do something, then our emotions can drown out God when He is trying to prevent us from making a mistake. This illustrates how our wills, our minds, and our emotions can hinder us from hearing the voice of God. Jesus Did It!
Jesus was “dead to self”
Jesus heard from God better than anyone who ever lived, and one of the main reasons is because He chose to deny His own opinions, interests, goals, thoughts, and so on, and He only did what the Father told Him to:
“Jesus gave them this answer: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.”” (John 5:19)
“By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.” (John 5:30)
“So Jesus said, “When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me.”” (John 8:28)
“Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work.” (John 14:10)
What it boils down to is that “the mind of the flesh” tends to be unGodly and tends to be directly opposed to the things of God. The reason I have been emphasizing this so strongly is because we are living in a war zone, and to a large degree the battle against the devil takes place in our minds. If we are led by our own reasonings and our own feelings when we make important decisions then it can leave us wide open to be deceived by the devil, and our lives might end up being useless for the kingdom of God.Jesus Did It!
The Voice of the World
As I said, we are living in a war zone on planet earth. As Christians, we don’t belong to the world, we are aliens and strangers here (John 15:19, 17:15-17, James 4:4, 1 Peter 1:1, 17, 2:11). We are citizens of heaven (Philippians 3:20) serving as ambassadors here (2 Corinthians 5:20). The whole world is under the control of the evil one (1John 5:19), and we should be very careful not to become ensnared in the world’s ways of thinking and the world’s ways of doing things.
In the world we are bombarded by loose morality, by various forms of spiritualism and the occult and New Age philosophies, and by other worldly, unGodly messages. This is why the Bible tells us to guard our hearts and minds from being contaminated by the world (see Acts 20:30-31, 1 Corinthians 16:13, Philippians 4:7, 1 Timothy 6:20, 2 Timothy 1:14, 4:14-15, 2 Peter 3:16-17). We live in the world but we are not of the world (1 Corinthians 2:12, 7:31, James 4:4, 1 John 4:4-5), and we should be very careful about what we are hearing in our daily lives. This is why it is important to be well-grounded in the Word of God.
Sometimes it is easy for the devil to deceive us simply because we do half the job for him by not reading our Bibles in a prayerful, honest, thorough, unbiased way, and we help the devil by being complacent in our Christian life. It is my prayer that by the time you finish this article you will be better equipped to listen with discernment to the Spirit of God within you as you study His Word. Even your pastor is not immune to these biases and “filters,” which is why it is important for you to develop your own spiritual sensitivity and to study the Bible for yourself, allowing the Holy Spirit to illuminate to your spirit whatever He chooses to reveal. We should be careful not to let our feelings or our logical reasonings or other people’s opinions be our source of “truth,” but instead we should read the Word of God and listen to His Spirit within us. That is why God gave us both of these things!
It is so natural for us to become caught up in what makes sense to us that we forget that often the things of God are far above our understanding. This makes it easy for the enemy to speak to us even through the voice of well-meaning Christian friends, family, pastors, and so on. For example, when God called me to this Internet teaching ministry, I wasn’t sure at first what the call was. I began applying to missionary organizations to see if that was the direction God was leading me, but when I mentioned this to Christians that I knew they sometimes tried to talk me out of it by saying things like, “Why would you want to be a missionary and maybe end up in some remote part of the world?” People mean well, but remember that they are not sensing the same call that you are sensing, so you should be careful sometimes about telling other people, even strong Christian friends, about what God is speaking to your heart.
Here’s an example from the apostle Paul’s life. In Acts 20:22-24, Paul said that he was being compelled by the Spirit to go to Jerusalem. However, in Acts 21:10-15 a prophet told Paul that he would suffer in Jerusalem, and Paul’s traveling companions pleaded with him not to go there. Paul knew that he was being compelled by the Spirit to go to Jerusalem, yet all of the Christians around him kept trying to talk him out of it. If Paul had allowed himself to follow his own reasonings and opinions and to be swayed by what other Christians thought, then he would have disobeyed God.
Another example in the Bible concerns the apostle Peter. In Galatians 2:11-14 the apostle Paul said that Peter was swayed by the opinions of others into separating from Gentile Christians, and in turn Peter swayed other Jewish Christians to do the same. In this case, an apostle was led astray by the “voice” of other Christians, and an apostle led other Christians astray! It is easy for us to be deceived, which is why we need to know how to discern whether or not our spirits are bearing witness with what we are hearing from the “voice” of other people (more on this in a later section). All of us have preconceived biases which act as “filters” when we read the Bible, and therefore even your pastor or my pastor can be deceived and teach us things that are incorrect. If an apostle can be deceived then certainly a pastor can! This is why it is important for each one of us to study the Bible for ourselves every day and to ask God for discernment so that we can recognize the Truth when we see it.
Here’s another example. When Jesus told the apostles that He would suffer and die, Peter took Him aside and tried to talk Him out of letting this happen. Do you remember Jesus’ reply? He said, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men” (Matthew 16:21-23). The devil was speaking through an apostle! Peter was not possessed by the devil, of course, but he was still choosing to follow his own thoughts and reasonings and opinions and emotions, and these are the very things that the devil uses to deceive us. In the very next verse, Jesus then told the disciples, “If anyone would come after me, he must deny himself and take up his cross and follow me” (Matthew 16:24). Only by choosing not to be slaves to our own reasonings and emotions can we win the battle for our minds and begin hearing the voice of God within us. Jesus Did It!
God can speak to us through other people
In examining the “voice” of the world, we should recognize that God speaks to us through other people as well, but the only way to know that it is God is if we are listening for discernment deep inside ourselves. For example, after the Lord taught me about healing and I had begun writing the articles in my Healing Training Course, I was at a friend’s house and as I was leaving I saw that their 10-year-old daughter had a cold. I debated within myself whether I should offer to lay hands on her or not because I didn’t know how well the idea would be received, and I missed my opportunity to possibly relieve her of her cold and to give Jesus glory. When I got home, my three-year-old son (Michael) wanted to show me something in his room, but he walked right past the light switch without turning the light on. Normally he is proud that he is now big enough to turn on the light, but that day he began whining that he couldn’t do it, even though he had come back and was standing right next to it and could easily have turned it on. There was a flash of discernment within me which caused me to see that as Michael was whining, “I can’t do it, I just can’t do it, I don’t know how to do it,” it was God’s way of showing me that this was how I was behaving when I debated with myself about laying hands on the 10-year-old girl. I could easily have done it and she might have been healed, but I allowed my mind to talk me out of it. In this case, it seemed that God was speaking to me through my child. On another occasion I was trying to teach Michael something, and I realized that he wasn’t quite old enough and mature enough to grasp what I was trying to teach him. Once again I got that flash of discernment within me, as if God was telling me that as I become more mature in the Lord then I will be laying hands on people when the opportunities arise. These are just a couple of examples of the way that God might speak to you through other people (even if they don’t realize that God is speaking through them), but it requires being sensitive to your spirit within you in order to recognize that God is speaking to you.
“This is the responsibility we all owe to ourselves– that the purpose of our existence be to positively affect others with our gift and this does not begin when we feel we have become “something”. It begins when we decide to pick our gift and align it with it’s purpose.”
― Chinonye J. Chidolue
Even for blacks who make it to college, the problem doesn’t go away. As statistics would have it, 70 percent of all black students who enroll in four-year colleges drop out at some point, as compared with 45 percent of whites. At any given time nearly as many black males are incarcerated as are in college in this country. And the grades of black college students average half a letter below those of their white classmates.
A pressing problem: teachers and police officers monitor, profile and police black and Latino youth and neighborhoods more than white ones.
When asked during the 2008 campaign if he identified as black, President Obama simply said, “The last time I tried to catch a cab in N.Y.C….” His comment signaled to blacks that he experienced discrimination, while simultaneously illuminating a fatal flaw with race relations in the 21st century — our inability to separate black man from criminal.
In addition to the Department of Education study, sociological research continues to show that blacks and Latinos are more likely to be disciplined in school and stopped by the police. While some may anecdotally argue that black kids are badder than white kids, studies show a more pressing problem — teachers and police officers monitor, profile and police black and Latino youth and neighborhoods more than white ones.
Legalizing marijuana could potentially lead to more legitimized policing of black and Latino men. Reducing draconian drug laws would help in sentencing, but still not change the way that black and Latino men are criminalized. In this regard, this criminalizing epidemic is just as much a social problem as it is legal and institutional.
There are a few solutions worth mentioning. Legally, there can be tougher sanctions for racial profiling when individuals are unfairly targeted or searched.
Socially, when individuals meet a “good” black man, they can be seen as the rule and not the exception. Most black men are not criminals or untrustworthy; they are law-abiding citizens. People need to start recognizing social class cues that signal professionalism and decency instead of ubiquitously categorizing black men as dangerous.
It is high time that individuals see not just a black man, but a man who could be a doctor, lawyer, neighbor or even the president. These changes in individuals’ perceptions will a go long way to solve the criminalization of nonwhite bodies.
I sense a certain caving-in of hope in America that problems of race can be solved. Since the sixties, when race relations held promise for the dawning of a new era, the issue has become one whose persistence causes “problem fatigue”—resignation to an unwanted condition of life.
This fatigue, I suspect, deadens us to the deepening crisis in the education of black Americans. One can enter any desegregated school in America, from grammar school to high school to graduate or professional school, and meet a persistent reality: blacks and whites in largely separate worlds. And if one asks a few questions or looks at a few records, another reality emerges: these worlds are not equal, either in the education taking place there or in the achievement of the students who occupy them.
As a Human Behaviorist , I know that the crisis has enough possible causes to give anyone problem fatigue. But at a personal level, perhaps because of my experience as a black in American schools, or perhaps just as the hunch of a myopic psychologist, I have long suspected a particular culprit—a culprit that can undermine black achievement as effectively as a lock on a schoolhouse door. The culprit I see is stigma, the endemic devaluation many blacks face in our society and schools. This status is its own condition of life, different from class, money, culture. It is capable, in the words of the late sociologist Erving Goffman, of “breaking the claim” that one’s human attributes have on people. I believe that its connection to school achievement among black Americans has been vastly underappreciated.
This is a troublesome argument, touching as it does on a still unhealed part of American race relations. But it leads us to a heartening principle: if blacks are made less racially vulnerable in school, they can overcome even substantial obstacles. Before the good news, though, I must at least sketch in the bad: the worsening crisis in the education of black Americans.
Despite their socioeconomic disadvantages as a group, blacks begin school with test scores that are fairly close to the test scores of whites their age. The longer they stay in school, however, the more they fall behind; for example, by the sixth grade blacks in many school districts are two full grade levels behind whites in achievement. This pattern holds true in the middle class nearly as much as in the lower class. The record does not improve in high school. In 1980, for example, 25,500 minority students, largely black and Hispanic, entered high school in Chicago. Four years later only 9,500 graduated, and of those only 2,000 could read at grade level. The situation in other cities is comparable.
Blacks in graduate and professional schools face a similarly worsening or stagnating fate. For example, from 1977 to 1990, though the number of Ph.D.s awarded to other minorities increased and the number awarded to whites stayed roughly the same, the number awarded to American blacks dropped from 1,116 to 828. And blacks needed more time to get those degrees.
Standing ready is a familiar set of explanations. First is societal disadvantage. Black Americans have had, and continue to have, more than their share: a history of slavery, segregation, and job ceilings; continued lack of economic opportunity; poor schools; and the related problems of broken families, drug-infested communities, and social isolation. Any of these factors—alone, in combination, or through accumulated effects—can undermine school achievement. Some analysts point also to black American culture, suggesting that, hampered by disadvantage, it doesn’t sustain the values and expectations critical to education, or that it fosters learning orientations ill suited to school achievement, or that it even “opposes” mainstream achievement. These are the chestnuts, and I had always thought them adequate. Then several facts emerged that just didn’t seem to fit.
Black has never been more beautiful, witnessed by this collection featuring accomplished dark skinned-women from all walks of life. In ‘Dark Girls, ‘ celebrities such as Lupita Nyong’o, Pauletta Washington, Cicely Tyson, Judge Mablean, Brandi and Karli Harvey, and 20 other outstanding women share intimate insights into what their dark skin means to them.
Colorism is a persistent problem for people of color in the USA. Colorism, or skin color stratification, is a process that privileges light-skinned people of color over dark in areas such as income, education, housing, and the marriage market. This post describes the experiences of African Americans, Latinos, and Asian Americans with regard to skin color. Research demonstrates that light-skinned people have clear advantages in these areas, even when controlling for other background variables. However, dark-skinned people of color are typically regarded as more ethnically authentic or legitimate than light-skinned people. Colorism is directly related to the larger system of racism in the USA and around the world. The color complex is also exported around the globe, in part through US media images, and helps to sustain the multibillion-dollar skin bleaching and cosmetic surgery industries
Racial discrimination is a pervasive problem in the USA. African Americans, Latinos, Asian Americans, and other people of color are routinely denied access to resources and fair competition for jobs and schooling. Despite this pattern of exclusion, people of color have made great progress in combating persistent discrimination in housing, the labor market, and education. However, hidden within the process of racial discrimination is the often overlooked issue of colorism. Colorism is the process of discrimination that privileges light-skinned people of color over their dark-skinned counterparts (Hunter 2005). Colorism is concerned with actual skin tone, as opposed to racial or ethnic identity. This is an important distinction because race is a social concept, not significantly tied to biology (Hirschman 2004). Lighter-skinned people of color enjoy substantial privileges that are still unattainable to their darker-skinned brothers and sisters. In fact, light-skinned people earn more money, complete more years of schooling, live in better neighborhoods, and marry higher-status people than darker-skinned people of the same race or ethnicity.
How does colorism operate? Systems of racial discrimination operate on at least two levels: race and color. The first system of discrimination is the level of racial category, (i.e. black, Asian, Latino, etc.). Regardless of physical appearance, African Americans of all skin tones are subject to certain kinds of discrimination, denigration, and second-class citizenship, simply because they are African American. Racism in this form is systemic and has both ideological and material consequences. The second system of discrimination, what I am calling colorism, is at the level of skin tone: darker skin or lighter skin. Although all blacks experience discrimination as blacks, the intensity of that discrimination, the frequency, and the outcomes of that discrimination will differ dramatically by skin tone. Darker-skinned African Americans may earn less money that lighter-skinned African Americans, although both earn less than whites. These two systems of discrimination (race and color) work in concert. The two systems are distinct, but inextricably connected. For example, a light-skinned Mexican American may still experience racism, despite her light skin, and a dark-skinned Mexican American may experience racism and colorism simultaneously. Racism is a larger, systemic, social process and colorism is one manifestation of it. Although many people believe that colorism is strictly a ‘black or Latino problem’, colorism is actually practiced by whites and people of color alike. Given the opportunity, many people will hire a light-skinned person before a dark-skinned person of the same race, or choose to marry a lighter-skinned woman rather than a darker-skinned woman. Many people are unaware of their preferences for lighter skin because that dominant aesthetic is so deeply ingrained in our culture. In the USA, for example, we are bombarded with images of white and light skin and Anglo facial features. White beauty is the standard and the idea.
Historical origins of colorism Colorism has roots in the European colonial project (Jordan 1968), plantation life for enslaved African Americans (Stevenson 1996), and the early class hierarchies of Asia. Despite its disparate roots, today, colorism in the USA is broadly maintained by a system of white racism. The maintenance of white supremacy (aesthetic, ideological, and material) is predicated on the notion that dark skin represents savagery, irrationality, ugliness, and inferiority. White skin, and, thus, whiteness itself, is defined by the opposite: civility, rationality, beauty, and superiority. These contrasting definitions are the foundation for colorism. Colorism for Latinos and African Americans has its roots in European colonialism and slavery in the Americas. Both systems operated as forms of white domination that rewarded those who emulated whiteness culturally, ideologically, economically, and even aesthetically. Light-skinned people received privileges and resources that were otherwise unattainable to their darker-skinned counterparts. White elites ruling the colonies maintained white superiority and domination by enlisting the assistance of the ‘colonial elite’, often a small light-skinned class of colonized people (Fanon 1967). Although Mexico experienced a high degree of racial miscegenation, the color-caste system was firmly in place. Light-skinned Spaniards culled the most power and resources, while darker-skinned Indians were routinely oppressed, dispossessed of their land, and rendered powerless in the early colony. Vestiges of this history are still visible today in Mexico’s color-class system.
There is more in comparison to the various race of people, but for the sake of starting this conversation I will post again in a two to three part series.
in this culture, your children have three basic hungers: truth, identity, and meaning.
— Students are looking for truth, something that they can latch on to. The fact that sometimes truth is difficult to find at church shouldn’t surprise us. The Barna Group discovered that only half of today’s pastors express confidence in the truth of basic Christian doctrines. Untethered from these doctrines, Christianity stands mute in answer to life’s ultimate questions. In fact, less than 10 percent of born-again Christians possess a Christian worldview (also according to Barna).
While we’d never recommend using this logic to prove scripture’s accuracy or inspiration, we should acknowledge that Jesus declared the Word of God to be truth. The most stable foundation for any discussion about truth includes a healthy dose of scripture. But as a parent, you may likely hear questions like, “Does truth exist?”
— Most people define their identity in terms of success: income, possessions, and reputation. However, at a deeper level, as bearers of the Imago Dei, we find ourselves tempted by two idols that poison our sense of direction.
1. The first idol is persona. Today’s online world makes it possible — easy, really — to transcend our circumstances and project an image of our perfect selves. Is this projection an illusion or reality? Do we even know, and would we admit if we did?
2. Second, we are tempted by the idol of tribe. Wrapping our identities around hobbies, musical taste, athletic ability, or some other cultural preference we share with those we approve of or whose approval we hope to win. Ironically, we root ourselves in that which cannot last while uprooting that which can.
Through persona and tribe we come to believe that we are what we appear to be. But this train has only one destination: purposelessness, and it’s most acute among the young. Helping a young person find purpose is a process of cultivating rather than revealing. The best methodology we’ve discovered is asking questions.
— Layered over with strips of paper-mache optimism and the water glue of self-confidence, our outer forms become a way to hide the emptiness we feel inside. Sometimes our quest for meaning is one of the things preventing us from finding it. There is a reality we have to confront: The hunger for meaning will be met, either by truth and beauty or by their counterfeits, self-obsessions incapable of giving to others or receiving from God.
Our experience at Second Chance Alliance continues to prove out that meaning is defined through relationships. The only way to show rising generations that the Church is something you are, not something to go to, is to make it personal.
Truth, identity, and meaning aren’t fluffy subjects. When you speak from the position of biblical authority, you can speak to the heart of a young person who is seeking after truth.
Resources to guide the conversation with your child about identity in Christ.
As a matter of logic, the problem of pain is not a good rebuttal to theism in general nor to Christianity in particular. If somebody wants to say, “How can you believe in an all-powerful, all-loving God when there is so much evil and suffering in the world?” one possible answer for a theist is simply to say that your God is not all-loving nor all-powerful. After all, there are plenty of religions in the world that have their gods at war with each other, throwing, fighting, plotting, and scheming — not exactly portraits of all-loving gods. But for a Christian in particular, we simply have to acknowledge the rest of His attributes.
If we are going to say that the Christian God is all-loving and all-powerful, then we must also note that he is all-knowing. The omniscience of God dovetails with his omnibenevolence and omnipotence and says that not only does God love perfectly and work perfectly, he sees perfectly. That being the case, it is simply not reasonable to look at an all-knowing God and object to how he is running things. Rather, it is reasonable to say, “If I were as good as God is, if I were as powerful as God is, and if I knew as much as God knows, I would be doing exactly what he is doing.”
But the reality is quite different. The complication with the problem of pain is that it’s not about what’s reasonable; it’s about what’s painful. In other words, the question is not, “Why does God allow bad things to happen?” but rather, “Why does God allow bad things to happen to me? Or to people I care about? Or to people I see on the news?” Anyone who has spent any time with humans knows the depth of their sorrow and bondage of their pain. While it is important to know the apologetics and theology, it is important that we obey the command of Romans 12:15, “weep with those who weep,” while we wait to be “set free from [creation’s] slavery to corruption into the freedom of the glory of the children of God”(Romans 8:21).
Answering this question is not easy. Often the most theologically accurate answer feels least satisfying. This video will answer some of those tough questions.
The famous preacher Martyn Lloyd-Jones, in a sermon on Philippians, said, quote, “False doctrine makes joy in the Lord impossible.” How would you articulate this connection between orthodoxy and joy? How does false doctrine make joy in the Lord impossible?
The key in that phrase, I think, is “in the Lord,” “joy in the Lord.” False doctrine can make you very happy. If you don’t believe in hell you might feel happier. If you don’t believe that you have to not sleep around on the weekend and cheat on your wife and you might have some brief surges of pleasure. But when he says false doctrine makes joy in the Lord impossible, he is articulating something really important, namely that the only joy that glorifies God is joy that is based on a true view of God. If you have happiness because you see God a way he is not, you might have happiness based on your doctrine. But your doctrine will be false and therefore God would not be honored by your happiness. You are like a person who is just thrilled. He is watching his favorite football team and he just crossed the goal line. Yea. Yea. He is cheering his lungs out and he realizes he ran the wrong way. He crossed the wrong goal line. He didn’t make six points, he lost. So that cheering isn’t honoring to the team, it is making a fool out of the team. False doctrine presents God or his ways as they are not, and if we are happy by what God is not then he is not honored by our happiness. Right doctrine is a way of showing God as He is so that our joy can be in what is. Then our joy is an honor to God.
When I say that God is most glorified in us when we are most satisfied in him, it presumes that the God in whom we are satisfied is the true God, and that false views of God will prevent joy in the true God. I don’t know whether he had it in mind or whether you have it in mind when you asked the question, but clearly if you have a wrong view of salvation you lose your joy forever. That is what was happening in the book of Galatians. The Galatians and the Pharisees knew God, and Jesus says, “You are children of hell and you are going there because your view of how to relate to God is upside down. You think that God is impressed by your works for him and that you can put him in your debt.” And you can’t. That is a hellish doctrine and Paul says that those who bring a gospel like that are cursed.. So all happiness vanishes, and that is probably what ultimately Marty Lloyd-Jones meant.
So it seems that built into this is some level of distrust toward our own affections.
That is a very good point. I have been criticized sometimes for being a Christian hedonist because historic hedonism has often meant that pleasure becomes the criterion of what is right. That has never, ever been what I have meant by Hedonism. All I mean by Christian Hedonism is that you are living to maximize your pleasure forever. That is biblically why it is right to pursue your happiness. But, yes, we must be suspicious of making our pleasures the criteria of what is right, holy, good or true. Rather, it’s the other way around. The Bible decides what is true and then we labor to submit our heart to that so that we can find happiness in the truth, not determine what is true by what makes us happy.
Three positions abound today on the question of whether Christ is the only way to salvation. All three can be detected by how each answers these two fundamental questions: First, Is Jesus the only Savior? More fully: Is the sinless life of Christ and his atoning death and resurrection the only means by which the penalty of sin is paid and the power of sin defeated? Second, Is faith in Christ necessary to be saved? More fully: Is conscious knowledge of Christ’s death and resurrection for sin and explicit faith in Christ necessary for anyone to become a recipient of the benefits of Christ’s atoning work and so be saved?
Pluralism answers both questions, ‘No.’ The pluralist (e.g., John Hick) believes that there are many paths to God, Jesus being only one of them. Since salvation can come through other religions and religious leaders, it surely follows that people do not have to believe in Christ to be saved.
Inclusivism answers the first question, ‘Yes,’ and the second question, ‘No.’ To the inclusivist (e.g., Clark Pinnock), although Jesus has accomplished the work necessary to bring us back to God, nonetheless, people can be saved by responding positively to God’s revelation in creation and perhaps in aspects of their own religions. So, even though Christ is the only Savior, people do not have to know about or believe in Christ to be saved.
Exclusivism answers both questions, ‘Yes.’ The exclusivist (e.g., Ron Nash, John Piper, Bruce Ware) believes that Scripture affirms both truths, first, that Jesus alone has accomplished the atoning work necessary to save sinners, and second, that knowledge of and faith in Christ is necessary for anyone to be saved. The remainder of this article offers a brief summary of some of the main support for these two claims.
Jesus is the Only Savior
Why think that Jesus is the only Savior? Of all the people who have lived and ever will live, Jesus alone qualifies, in his person and work, as the only one capable of accomplishing atonement for the sin of the world. Consider the following ways in which Jesus alone qualifies as the exclusive Savior.
1. Christ alone was conceived by the Holy Spirit and born of a virgin (Isaiah 7:14; Matthew 1:18; Luke 1:26), and as such, he alone qualifies to be Savior. Why does this matter? Only as the Holy Spirit takes the place of the human father in Jesus’ conception can it be true that the one conceived is both fully God and fully man. Christ must be both God and man to atone for sin (see below), but for this to occur, he must be conceived by the Holy Spirit and born of a human virgin. No one else in the history of the world is conceived by the Spirit and born of a virgin mother. Therefore, Jesus alone qualifies to be Savior.
2. Christ alone is God incarnate (John 1:1; Hebrews 1:1; Philippians 2:5; 1 Timothy 2:5), and as such, he alone qualifies to be Savior. As Anselm argued in the 11th century, our Savior must be fully man in order to take the place of men and die in their stead, and he must be fully God in order for the value of his sacrificial payment to satisfy the demands of our infinitely holy God. Man he must be, but a mere man simply could not make this infinite payment for sin. But no one else in the history of the world is both fully God and fully man. Therefore, Jesus alone qualifies to be Savior.
3. Christ alone lived a sinless life (2 Corinthians 2:21; Hebrews 4:15; Hebrews 7:23; Hebrews 9:13; 1 Peter 2:21), and as such, he alone qualifies to be Savior. As Leviticus makes clear, animals offered as sacrifices for sin must be without blemish. This prefigured the sacrifice of Christ who, as sinless, was able to die for the sins of others and not for himself. But no one else in the history of the world has lived a totally sinless life. Therefore, Jesus alone qualifies to be Savior.
4. Christ alone died a penal, substitutionary death (Isaiah 53:4; Romans 3:21; 2 Corinthians 2:21; Galatians 3:10), and as such, he alone qualifies to be Savior. The wages of sin is death (Romans 6:23). And because Christ lived a sinless life, he did not deserve to die. Rather, the cause of his death was owing to the fact that the Father imputed to him our sin. The death that he died was in our place. No one else in the history of the world has died because he bore the sin of others and not as the judgment for his own sin. Therefore, Jesus alone qualifies to be Savior.
5. Christ alone rose from the dead triumphant over sin (Acts 2:22; Romans 4:25; 1 Corinthians 15:3, 1 Corinthians 15:16), and as such, he alone qualifies to be Savior. The Bible indicates that a few people, other than Christ, have been raised from the dead (1 Kings 17:17; John 11:38), but only Christ has been raised from the dead never to die again, having triumphed over sin. The wages of sin is death, and the greatest power of sin is death. So, Christ’s resurrection from the dead demonstrates that his atoning death for sin accomplished both the full payment of sin’s penalty and full victory over sin’s greatest power. No one else in the history of the world has been raised from the dead triumphant over sin. Therefore, Jesus alone qualifies to be Savior.
Conclusion: Christ alone qualifies as Savior, and Christ alone is Savior. Jesus’ own words could not be clearer: “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). And the Apostle Peter confirms, “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved” (Acts 4:12). These claims are true of no one else in the history of the world. Indeed, Jesus alone is Savior.
Faith in Christ is Necessary to be Saved
Why think that faith in Christ is necessary to be saved? The teaching of the apostles is clear, that the content of the gospel now (since the coming of Christ) focuses directly upon the atoning death and resurrection of Christ, and that by faith in Christ one is forgiven of his sin and granted eternal life. Consider the following passages that support the conviction that people are saved only as they know and trust in Christ as their Savior.
1. Jesus’ own teaching shows that the nations need to hear and repent to be saved (Luke 24:44). Jesus commands that “repentance and forgiveness of sin should be proclaimed in his name to all the nations, beginning from Jerusalem” (Luke 24:47). The people Jesus here describes are currently both unrepentant and unforgiven. To be forgiven they must repent. But to repent they must hear the proclamation of Christ’s work in his name. And this is true for all the nations, including Jews who haven’t trusted Christ. Jesus does not envision the “nations” as already having saving revelation available to them. Rather, believers must proclaim the message of Christ to all the nations for people in those nations to be saved.
2. Paul teaches that even pious Jews, and everyone else, must hear and believe in Christ to be saved (Romans 10:1). Paul’s heart’s desire and prayer is for the salvation of his fellow Jews. Even though they have a zeal for God, they do not know that God’s righteousness comes only through faith in Christ. So these Jews, even though pious, are not saved. Whoever will call upon the name of Christ (see Romans 10:9along with Romans 10:13) will be saved. But this requires that someone tell them. And this requires that those are sent. Missions, then, is necessary, since people must hear the gospel of Christ to be saved.
3. Cornelius’s story demonstrates that even pious Gentiles must hear and believe in Christ to be saved (Acts 10:1, Acts 10:38; Acts 11:13; Acts 15:7). Far from being saved before Peter came to him, as some think, Cornelius was a pious (Acts 10:2) Gentile who needed to hear of Christ, and believe in Christ, to be saved. When Peter reports about the conversion of the Gentiles, he declares that only when he preached did Cornelius hear the message he needed to hear by which he would “be saved” (Acts 11:14; cf. Acts 15:8). Despite his piety, Cornelius needed to hear the proclamation of the gospel of Christ to be saved.
Conclusion: Jesus is the only Savior, and people must know and believe in Christ to be saved. May we honor Christ and the gospel, and manifest our faithfulness to God’s word, by upholding these twin truths and living in a manner that demonstrates our commitment to them.
In an attempt to improve ourselves and our calling to perform ministry May & I have embarked upon volunteering three days a week at a local church/substance abuse center. We are also performing phase 2 of peer-counseling to enhance our adapting skills to the mission we have been called to perform in our community. Association with many groups has opened our eyes to Social Psychology and how it is used to fashion and shape peoples behavior.
We have ceased to think theologically about the ministry. Instead, we characterize it almost exclusively in functional or institutional terms. There are at least two reasons for this shift in emphasis. On the one hand there are the new developments in clinical psychology and counseling procedures, and on the other the requests of parishioners, the denominational programs, and the culture of the local community.
How is it that so many people started saying “Awesome!”, or started wearing Uggs?
These are examples of how individuals’ behavior is shaped by what people around them consider appropriate, correct or desirable. Researchers are investigating how human behavioral norms are established in groups and how they evolve over time, in hopes of learning how to exert more influence when it comes to promoting health, marketing products or reducing prejudice.
Psychologists are studying how social norms, the often-unspoken rules of a group, shape not just our behavior but also our attitudes. Social norms influence even those preferences considered private, such as what music we like or what policies we support or even what beliefs we entertain as it relates to denominational choices of churchs. Interventions that take advantage of already-existing group pressures, the thinking goes, should be able to shift attitudes and change behaviors at less cost in effort and resources.
Norms serve a basic human social function, helping us distinguish who is in the group and who is an outsider. Behaving in ways the group considers appropriate is a way of demonstrating to others, and to oneself, that one belongs to the group.
But surprisingly little is known about how attitudinal norms are established in groups. Why do some people in a group become trendsetters when it comes to ideas and objects?
“The questions are among the most challenging” in the field, said H. Peyton Young, a professor at the University of Oxford in the U.K. and at Johns Hopkins University in Baltimore. Dr. Young studies how norms influence economic behavior. “It’s definitely a big open research area where there’s a certain amount of dispute.”
One question is whether there is always a leader that sets or changes the norm, or whether norm change occurs organically over time, even in the absence of a strong leader.
What is Christian Counseling?
Christian counseling focuses on intertwining the disciplines of faith and psychology to provide an approach to mental and emotional health that pulls from biblical teachings. Practitioners of this style of counseling incorporate religious scripture and teachings to guide you through challenging life issues. When facing turbulent life events, incorporating and strengthening your faith may be the missing piece in finding proper treatment.
Origins of Christian Counseling
Rooted deep within biblical accounts, this form of therapy places an emphasis on fundamental values and beliefs that comprise the framework of modern Christianity. Ministers, Reverends, and other religious figures must seek licensed training and accreditation to provide this service to you, much like a secular clinician. In 1968, Christian counselors officially formed the Christian Counseling & Educational Foundation to provide a model for current and future counselors. These counselors are bound not only to religious code, but secular standards of ethical practice as well.
Social psychology is “the study of the ways in which the imagined, implied or actual presence of others affects our thoughts, emotions, and behaviors. As an African American growing up in Washington D.C. (at the time one of most diverse cities in America), My first brush with social psychology was on my neighborhood streets. “On my block alone, there were nine different nationalities represented. “I was used to growing up with all sorts of different kids, dealing with cultural conflicts, celebrating everyone’s different holidays and special occasions—that was the norm for me.”
When I was in third grade, My mom took us to a multiethnic church comprising four equally proportioned groups: African Americans, Latinos, Asians, and whites. There, I listened to songs and prayers in languages far beyond English. We also had racial slurs hurled at us in a local church’s Vacation Bible School. These and other experiences piqued my interest early on about fundamental questions of social psychology, such as, “Why don’t groups get along?” and “Why do they perceive each other inaccurately?”
Much has been written about various aspects of pastoral theology, but there is a remarkable scarcity of literature that explores the theological issues that lie behind it. The doyen of modern pastoral methods, Seward Hiltner, has said:
Most American ministers—scholars though they may be—are functionalists at heart… . We think and feel or work our way into even the most recondite of theoretical matters only by first exploring them in relation to our functions of ministry.
Much of modern pastoral psychology is an abandonment to this American pragmatism. It is an aping of American scholarship as it demonstrates its pragmatic motivation. There seems to be a disdain for a careful study of the biblical view of the ministry.
Such is the minister’s dilemma. He is faced on the one hand with the traditional biblical definitions (though often poorly developed and frequently caricatured) and on the other with the set of functional expectations by which his service is judged. In addition he is strongly influenced by the attractiveness of new developments in clinical psychology and counseling procedures. Therefore he faces basic ambiguities in performing his task.
The minister serving in today’s secular culture is also confronted with an eroded image of the pastor. He is no longer the most educated man in the community or the one who elicits the mental image of a paragon of virtue. One is more likely to think about Elmer Gantry(Elmer Gantry is a novel written by Sinclair Lewis in 1926 that satirically represents aspects of the religious activity of America within fundamentalist and evangelistic circles and the attitudes of the 1920s public toward it) or to recognize that a recent Gallup poll showed that only eight percent of the population recommended the role of the clergyman as the preferred profession, far behind the doctor, engineer-builder.
Today , May and I are diligently looking for the reconciling benefits of social psychology, working with groups to raise our awareness of their social mis-perceptions and bringing conflicting groups together to find ways to collaborate. We are reading( Disunity in Christ) Christena Cleveland, a social psychologist, is helping churches and faith-based groups transcend deep-seated divisions. it explores how social psychology reveals fragmentation in the body of Christ. Filled with many personal stories, the book highlights, among other things, how differences become divisions, and how the prevailing marketing culture feeds unhealthy competition between groups.
“The cognitive processes that drive categorization are most powerful when they are hidden from sight we have found this to be true within various church communities we frequent. “Once individuals become consciously aware of these processes . . . the processes begin to lose their power.” May and I had the opportunity to witness another facet of cognitive processes helping groups to recognize those assumptions. It was practiced while working with a Young Life group in a, low-income, mostly African American neighborhood in Riverside Ca., after noticing the divisive ways that the group (8 to 10 African American girls) talked about Somali girls at their school. The facilitator began asking the girls questions that helped them see their assumptions. “When you give people the opportunity to see how others misperceive them, “it makes them more interested in seeing how they misperceive others.”
More Than ‘Unity Events’
As May and I launched our campaign to perform outreach we scheduled several meetings to obtain buy in from various denominations. The joint venture began well, we had gained support to utilize one pastors 501c3 to obtain the needed resources and another pastor support to allow us the use of his church to process the recipients. “The joint venture began well but soon ended quite poorly, leaving behind a trail of distrust, negative emotions, and bruised egos.”
We shifted our focus of work with the pastors to explore what happened:
After hearing each pastor’s side of the story, it became clear to me that . . . each pastor had very different ideals about what a leader does and does not do, and each pastor projected his ideals onto the other pastor and negatively evaluated him based on criteria that pertained to those ideals. Essentially, each pastor gave the other a failing grade on leadership because they had very different criteria for evaluating leadership.
By working with us, the pastors uncovered their differing concepts of leadership and how that had led to misunderstanding and failed collaboration.
These are the ten books we plan to read along with an intense daily devotional for 2015.
Cleveland’s work awakens us to the language we use, particularly the ways in which we draw boundaries between us and them. “We must take active steps to expand our category of us, “so that they are now included in us. We’ve learned that the mere act of categorizing Christian groups into smaller, homogeneous groups leads us to devalue, misperceive, and distance ourselves from them.”
Once a divide goes up between groups, they tend to exaggerate each other’s differences—and cause further division in the body of Christ. Churches, “tend to rely most on our smaller, cultural identities and ignore our larger, common identity as members of the body of Christ. . . . Christianity has been turned into a marketplace in which you can make money off your brand.” Pastors and churches are pressured to distinguish themselves from others, as we compete for the loyalty of members and seemingly scarce resources. We need a theology, deeply rooted in our essential unity in Christ that acts and speaks accordingly, seeking commonality and emphasizing shared characteristics between groups.
Instead of deepening the chasms between groups, we need sustained conversation. I would like to go one one step further, noting that one-time cross-cultural unity events are “not the way to go.” Although well-intentioned, such events tend to squeeze minority groups into the majority culture. Rather, healing and witness to unity in Christ comes from the long, messy work of naming issues of power and privilege. What we need are “long-term, ongoing partnerships that are proximal and mutually engaging.”
Alongside sustained conversations, we need ministries on which our groups can collaborate. I recall how many churches in Washington D.C. ran VBS programs with the exact same curriculum at different times. “It’s our empire approach to doing church,” that fuels such redundant behavior. I also maintain that it’s better for a church to pick a single church of a differing social group (race, ethnicity, or even political inclination) and to deeply partner with that church rather than to host sporadic events with many churches. My experience has shown that churches who immerse themselves in this kind of cross-cultural partnerships never regret it. “Yes, it’s hard,” “but it’s so much richer.”
The call to follow Jesus, as Dietrich Bonhoeffer reminded us, is a costly one. The way of Christ is undoubtedly difficult as we lose ourselves, but as we follow in it, we find the abundant shared riches of God’s kingdom. Cleveland’s work rouses us from the patterns of speech and action that we mindlessly fall into within the confines of a homogenous social group. It points us toward healing: the healing of the church, the healing of our neighborhoods, and ultimately the healing of our own fragmented souls. May we have the courage to follow her lead.
In our quest to find the broken hearted and ostracized of life we called upon other ministries that function primarily outside the walls of the church to present the gospel hope of Jesus Christ. We found astonishing evidence that a loving presences of evangelistic workers makes a difference in getting the gospel outside to a dyeing world. I had an interesting event happen in my life in a “Crack House In Perris Ca., I went to deliver some packages and was overcome with remorse and a strong unction to pray for those in that trailer and it reshaped my life and introduced me to the Help Mate I now have in my life.
An out-of-the-way topless bar and club off the highway was a regular Thursday evening destination for Anne Polencheck and her outreach partner. Every two weeks the women faithfully toted gift bags of handmade cards, homemade cookies, earrings, and lotion to the bar and club. With a word of kindness, a prayer, or a hug, they hoped to share Christ’s compassion with women who worked there.
Polencheck, a former software engineer, leads New Name, a ministry to strip clubs, bars, massage parlors, and so-called spas in the western suburbs of Chicago. Volunteers pray together and regularly visit venues. It’s a slow-going ministry that emulates Jesus leaving the safety of the fold to seek the one lost sheep. Often the workers are busy with customers or simply aren’t interested in chatting.
One week, Polencheck met Debbie, a 20-something who recognized the “church ladies” from their previous visits. “I’m seven months pregnant. I need a new job,” she said. After their visit, Debbie stepped outside and prayed: “God, if you’re real, can you help me?”
When Polencheck and her ministry partner returned one week later, they handed Debbie a flier for Refuge for Women, a Kentucky residential program for those choosing to leave sexual exploitation. It usually had a wait list, but it had one opening.
Debbie’s plea came after years of despair. Her childhood was marked by sexual abuse that started when she was 5. At age 9, Debbie was placed in foster care after she showed up at school black and blue from violent beatings. Twenty times, she was shuffled in and out of foster homes in part due to her anger-driven rebellion.
The wounded girl grew to become a broken woman who numbed her pain with alcohol and drugs. Her husband, an abusive drug addict, introduced her to strip clubs. She began exotic dancing and using more drugs. Debbie’s horrific background is not unusual for women working in strip clubs. About 90 percent of women who have received care at Refuge were sexually abused as children.
“Jesus would want us to look at these women as our sisters,” says Ked Frank, director and cofounder of Refuge. “They’re living out of pain and trauma, and our hearts should be broken for them.” At the residential facility, Debbie found family in seven other women with similar experiences as well as a church community and mentors who listened, prayed, and encouraged her.
Before graduating the yearlong program, Debbie gave birth to a healthy baby girl, accepted Christ, and was baptized. She now leads worship at her church and mentors teenagers in the youth group. Debbie holds a job as she raises her 2-year-old daughter and volunteers at Refuge, hoping to help other women who bear the invisible chains of abuse and exploitation.
“God is at work, and his presence is found in the clubs,” Frank says.
So, would Jesus hang out with people in a strip club? I believe he’s been doing just that.
Jesus unconditionally loves us all, including club owners, dancers, and customers. He is still calling us to leave the safety of our church walls and extend a hand of hope to a broken man or woman.
No, He Wouldn’t
In 1896, Charles Sheldon, a Congregational minister in Kansas, wrote In His Steps, a novel that became an all-time bestseller and spawned the ubiquitous phrase, “What Would Jesus Do?”
Back then it was an open question—as Sheldon makes clear—whether Jesus would condone hanging out at a boxing match. Today, we’re wondering if we can give reasons why Jesus wouldn’t hang out at a strip club. Times have changed.
Initially, I assumed this must be a trick question. Are there Christians who ponder, “What Would Jesus Do?” and think, “Jesus would probably be hanging out at a bar where people go to watch women undress”?
It’s hard for me to believe there are Christians who think Jesus would hang out in a strip club. Are we talking about the Jesus who had a high opinion of women and a low view of lust? Hanging out at a strip club doesn’t sound like something he would do.
But since the question is being asked, I assume there are people who think he would. I have to assume they think that since Jesus ate with sinners, he’d have no problem eating at a buffet next to a stripper pole.
Jesus did sit and eat with sinners (Mark 2:16–17). In Luke 15, we again find the oft-quoted claim made by the Pharisees: “This man welcomes sinners and eats with them.” What is often left out is the lengthy reply Jesus gave. After hearing their charges, Jesus tells three parables—about a lost sheep, a lost coin, and a prodigal son. Each of these stories has the same theme: rejoicing over the repentance of sinners. It’s possible, even likely, that some who ate with Jesus—such as during the feeding of the 5,000, or at Simon the Pharisee’s house—left unrepentant. But there is no evidence that Jesus ever ate with sinners or even spent significant time “hanging out” with them without calling them to turn from their sin.
There is no place in Scripture where Jesus was uncritically present when sin was occurring or when an action that mocked God was taking place. In fact, in the most famous example of Jesus witnessing an act where sin was taking place and God was being mocked—a scene recorded in all four Gospels—he made a whip of cords and drove sinners from the temple. Do we think this Jesus would unreservedly hang out in a place where men and women were mocking the dignity of the human body?
I wonder if what many people want to know is not whether Jesus would hang out at a strip club, but whether he’d have an issue if they hung out there. For those people, I’d recommend meditating on the words of Matthew 5:28–29.
Yes, to Shine in the Dark
Strip club? Crack house? Porn convention? Casino? Fill in the blank, and every response of mine is an absolute yes—Jesus would hang out in these places. Here’s why: There is no context, environment, or event that Jesus would choose not to be in.
Our limitations on where he might go are based on not fully understanding the desperate need for Christ in these godforsaken places. There are an estimated 400,000 strippers working in nearly 4,000 clubs in the United States. As followers of Christ, we should hang out in these places too.
In January 2002, Craig Gross and Mike Foster launched a ministry at a Las Vegas porn convention. The organization, XXXchurch.com, is devoted to being the presence of Christ at these events. There, volunteers have handed out thousands of Bibles with the words “Jesus loves porn stars” on the cover. I was taught about the deep and lavish grace of God not by a seminary professor but by the sex industry. In our moments of pride, we say that “those sinful people” have nothing to offer us, that we are there to save them. But a great desire of God is to ruin our spiritual pride. (If you don’t believe this, go to an AA meeting.)
Fear is the core reason why many of us would say “no” to Jesus hanging out in a strip club. Fill in the blank of what you might be afraid of happening: it might look bad; it wouldn’t be very productive to do ministry in that environment; people would be dragged down into a life of sin; someone would have to explain our actions to religious people.
I am sympathetic to these fears and their power. But such comments expose the smallness of our religion. A Christian leader once said to me, “Don’t blame the dark for being dark. Blame the light for not shining in the dark.”
God is the God of “yes” and the God of “go.” We have made our faith too heavy and our walk burdensome and scary. We are so great at making the gospel complex that we forget about the simplicity of Jesus. He is not held down by manmade restraints, restrictions, or rules. He easily strolls into the space of need and the lives that are desperate for healing.
Here is my purely marketing move: If I were acting as brand consultant for Jesus, I would tell him to go to the strip club. No place is off-limits to the gospel. In Luke 5:32 Jesus proclaims, “I have not come to call the righteous, but sinners to repentance.”
Everyone is looking for attention and trying to get their message out. Do you want to stand out? Then do what other teachers, religious leaders, and followers refuse to do. In my opinion, light shines the brightest in the darkest places—places like the neighborhood strip club.
I felt compelled to share this gift with the world. I received this word for the soul purpose of interviewing for a assistant pastor position that I was fortunate to present to their board and a few of their young adults. I used this video along with some of my testimony to illustrate what it would look like on a Sunday or Thursday night with me as a instrument of God chosen to present the word. It went well, but none of my prerequisites were considered and so I still shine and move in my God to pursue our vision while He harbors us in His nailed scared hands until He exalts us into full operation.
If there is a God, as I believe there is, and if he rules the world in his sovereignty, as the Bible says he does, and if he will bring human history to a close according to his plan and appoint to every person his eternal destiny, as Jesus taught that he will, then two of the most important questions for any human being to answer are these:
1) What is God’s goal in creating and governing the world?
2) How can I bring my life into alignment with that goal?
For if we don’t know his goal and our lives are not in alignment with it, then we will find ourselves at cross purposes with God and excluded from his kingdom in the age to come. It is a fearful thing to be at cross purposes with your maker! But on the other hand, nothing inspires courage and endurance and pluck for daily living like knowing the purpose of God and feeling yourself wholeheartedly in harmony with it. Nothing has nourished the strength of my Christian faith like knowing God’s ultimate goal for creation and discovering how to bring my heart and my behavior into alignment with that goal.
God’s Goal in Creating Israel
So this Thursday sermon and next Sunday I want to talk about these two questions. First, What is God’s goal in creating and governing the world, especially in creating and overruling humanity? Then next Sunday, How do we bring our lives into harmony with that goal?
The text I have chosen to focus on is Isaiah 43:1–7. Let’s read it in context:
But now, thus says the Lord, your creator, O Jacob, and He who formed you, O Israel, “Do not fear, for I have redeemed you; I have called you by name; you are Mine! When you pass through the waters, I will be with you; and through the rivers, they will not overflow you. When you walk through the fire, you will not be scorched, nor will the flame burn you. For I am the Lord your God, the Holy One of Israel, your Savior; I have given Egypt as your ransom, Cush and Seba in your place. Since you are precious in My sight, since you are honored and I love you, I will give other men in your place and other peoples in exchange for your life. Do not fear, for I am with you; I will bring your offspring from the east, and gather you from the west. I will say to the north, ‘Give them up!’ and to the south, ‘Do not hold them back.’ Bring My sons from afar, and My daughters from the ends of the earth, everyone who is called by My name, and whom I have created for My glory, whom I have formed even whom I have made.” (NASB)
The main point of the passage is to encourage God’s people not to fear what man or nature can do to them. This is the command repeated in verse 1 and verse 5. After each of these commands not to fear God gives his reasons why his people should not fear. In verses 1–4 God argues like this: You should not fear because what I did for you in the past proves my love to you and my care for you. “I redeemed you (from Egyptian bondage), I called you by name, you are mine!” (v. 1). So you can count on me to help you when deep waters and raging fire threaten to destroy you (v. 2). “I am the Lord your God, your Savior, you are precious to me.” Look, have I not subjugated other peoples in order to save you (vv. 3, 4)? So don’t be afraid of the trouble coming upon you.
That is the first argument why God’s people should not fear. Then verse 5 repeats the command, “Don’t fear,” and gives a new argument in verses 5–7. “I am with you! The judgment of being dispersed into captivity away from your land—this is not my final word. I will gather you again. For you are called by my name, I created you for my glory.”
What is it that at rock bottom moves God to help his people? Verse 4 says, “You are precious in my eyes . . . I love you.” Is that the answer? In a sense, yes. When John said, “God is love,” he no doubt meant that no matter how deep we probe into the motives of God, we will never arrive at a layer which is not love.
But this text lures me down, down, down into the heart of God. It raises a question. In order for Israel (God’s chosen people of that era) to be precious in God’s sight, they had to exist. I have three sons and they are precious to me and I love them. But they were not precious to me and I did not love them in 1970; they did not yet exist, they had not been planned nor conceived. So the deeper question is, Why was Israel even conceived or created? Why did God bring into existence a people whom he could regard as precious? What was his motive before there was even a people to love?
Verse 7 gives the answer: God created Israel for his glory. The existence of Israel was planned and conceived and achieved because God wanted to get glory for his name through her. Before we ask just what it is for God to seek his own glory in this way, let’s see if this goal of God has motivated more than just the election of the nation Israel.
God’s Goal from the Beginning
In one sense we can speak of the exodus out of Egypt as the birth of Israel as a nation. At this point God gave her the law to regulate her life as a nation, and this law and covenant have been the backbone of the nation ever since. But if the exodus was the birth of Israel, then the election and call of Abraham back in Genesis 12 must have been the conception of the nation of Israel, and the period of the patriarchs and slavery in Egypt would then have been the gestation period. So when it says God created Israel for his glory, I take it to mean that the purpose of God to be glorified in Israel was the purpose which motivated God at every step: conception, gestation, and birth.
If this is true then we are put onto an interesting link between the story of the tower of Babel in Genesis 11 and the call of Abram in Genesis 12, which will, I think, show us that God’s goal of glorifying himself did not originate at the creation of Israel but that this is what he was up to from the beginning.
Look at Genesis 11. The key phrase to show what caused God to become angry with these tower builders and disperse them comes in verse 4. “They said, ‘Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves.'” Ever since Adam and Eve had chosen to eat of the forbidden tree in order to be like God, independent of him and wise in their own right, the human race has been enslaved to a rebellious heart that hates to rely on God but loves to make a name for itself. The tower of Babel was a manifestation of that rebellion. They wanted to make a name for themselves and reach even to heaven, but God frustrated their designs.
But instead of abandoning the human race God starts a new thing in chapter 12 of Genesis. He chooses one man, Abram, and makes him a promise in Genesis 12:1–3. Listen to what God says and contrast it with what the tower builders said:
Now the Lord said to Abram: “Go from your country and your kindred and your father’s house, to the land that I will show you. And I will make of you a great nation, and I will bless you, and make your name great.”
The people working on the tower of Babel said, “Let us make a name for ourselves!”. God chooses the father of the Jewish nation and says, “I will make your name great.”
Now, what does this show about the goal of God in the world? I think Moses is telling us, as he writes this primal history, that when ancient man refused to align himself with the goal of God, God set about a very different way of achieving that same goal. Man was made to rely on God and give him glory. Instead man chose to rely on himself and seek his own glory—to make a name for himself. So God elected one small person and promised to achieve his purpose through that man and his descendants. He would make Abram’s name great, so that he, and not man, would get the glory.
In other words, the goal of God in creating Israel, namely, for his glory, is not a goal that took effect only at that point in history. It is the goal that guided his creation and governance of man from the start. Man was created from the beginning in God’s image that he might image forth God’s glory. He was to multiply and fill the earth so that the knowledge of the glory of God would cover the sea. And ever since the fall of man into sin, people have refused to align themselves with this divine goal. But all God’s acts have been aimed at seeing it through.
So it is not just Israel but we whom God created for his glory. This is why the New Testament again and again calls us to do all to the glory of God. “Whether you eat or drink or whatever you do, do all to the glory of God” (1 Cor. 10:31). “Let your light so shine among men that they may see your good deeds and give glory to your Father in heaven” (Mt. 5:16). This is not an admonition to do God a favor. It is a command to align our lives with his eternal goal. He created us for hisglory. God’s great aim in creating and governing the world is that he be glorified. “I created you for my glory. I formed you, I made you.”
What It Means to Be Created for God’s Glory
Now, what then does it mean to say that God created us for his glory? Glory is a very hard thing to define. It is like the word “Beauty.” We all can use it and communicate with it but to try to reduce it to words is very frustrating. It is easier to point to examples. A sunset seen from the top of the I.D.S.—that’s glory. Or the I.D.S. itself almost invisible, like crystal against a grey-blue sky—that’s glory. A perfect performance on the balance beam by Nadia Comaneci—that’s glory. A perfectly executed 30-foot jump shot with one second to go—that’s glory, too.
The glory of God is the beauty and excellence of his manifold perfections. It is an attempt to put into words what God is like in his magnificence and purity. It refers to his infinite and overflowing fullness of all that is good. The term might focus on his different attributes from time to time—like his power and wisdom and mercy and justice—because each one is indeed awesome and beautiful in its magnitude and quality. But in general God’s glory is the perfect harmony of all his attributes into one infinitely beautiful and personal being.
Now when God says that he created us for his glory, it cannot mean that he created us so that he would become more glorious, that his beauty and perfection would be somehow increased by us. It is unthinkable that God should become more perfectly God by making something that is not God. It is a staggering but necessary thought that God has always existed, that he never came into being, and that everything which exists which is not God is from his fullness and can never add anything to him which did not come from him. That is what it means to be God; and it should humble us, O, how it should humble us, when we ponder his reality!
But this means that when God says he made us for his glory, he does not mean he made us so that he could become more glorious in himself. Instead whatIsaiah 43:7 means is that he created us to display his glory, that is, that his glory might be known and praised. This is the goal of God with which we must be aligned in our hearts and actions if we hope to escape his wrath at the judgment.
This becomes clearer as we page through Isaiah. Isaiah 43:20–21 says, “I give water in the wilderness, rivers in the desert to give drink to my chosen people, the people whom I formed for myself that they might declare my praise.” Isaiah 44:23says, “Sing, O heavens for the Lord has done it; shout, O depths of the earth; break forth into singing, O mountains, O forest and every tree in it! For the Lord has redeemed Jacob and will be glorified in Israel.” In response to her redemption Israel will join the skies and valleys and mountains and forests in singing praise to the Lord. The Lord’s glory will be known and praised and displayed to the nations.
But Isaiah 48:9–11 makes even clearer what it means for God to seek his own glory in creating and redeeming his people:
For My name’s sake I defer my anger,
for the sake of My praise I restrain it for you,
that I may not cut you off.
Behold, I have refined you but not like silver;
I have tried you in the furnace of affliction. For My own sake, for My own sake I do it,
for how should My name be profaned?
My glory I will not give to another.
What an amazing text this is! How wonderfully un-modern and anti-21st-century this text is! How ugly and repulsive it must appear to the god of this age, the prince of the power of the air. But how sweet, how clean and high and bright and full of allurement to those who really love God above all else.
Even though this text deals with God’s Old Testament people Israel, we have seen that his motives do not change from era to era and so we can apply at least that aspect of this text to the people of God in our day—those who follow Christ as Savior and Lord. Two things cry out to be stressed in our day. First, our salvation is for God’s sake. “For My name’s sake I withhold my anger. For the sake of My praise I restrain it for you.” To be sure, God will save his people, he will bless us infinitely! But it is for his name’s sake, for his praise, for his glory that he does it. “For My own sake, for My own sake I do it, for how should My name be profaned.” Where this perspective is lost, and the magnifying of God’s glory is no longer seen as the great aim of redemption, pitiful substitutes arise—man centered philosophies that exalt human value in a way that distorts the work of redemption and belittles the primacy of God. And surely I don’t have to tell you in detail that this perspective of God-centeredness has been lost in our day, even in the churches. Man is the star in our contemporary drama and his comfort, his prosperity, and his health are the great goals. Of course God is there on the stage, but only as a kind of co-star or supporting actor to round out the picture for religious and cultural expectations.
What a world apart is Isaiah 48:9–11, and even more so Ezekiel 36:21–32. Parts of this text are very familiar promises of the New Covenant, but O, how we need to read what comes before and after these promises, lest we lose the biblical perspective of our salvation.
But I had concern for My holy name, which the house of Israel had profaned among the nations where they went. Therefore, say to the house of Israel, “Thus says the Lord God, ‘It is not for your sake, O house of Israel, that I am about to act, but for My holy name, which you have profaned among the nations where you went. And I will vindicate the holiness of My great name which has been profaned among the nations, which you have profaned in their midst. Then the nations will know that I am the Lord,” declares the Lord God, “when I prove Myself holy among you in their sight. For I will take you from the nations and gather you from all the lands, and bring you into your own land. Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness, and from all your idols. Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. And you will live in the land that I gave to your forefathers; so you will be My people, and I will be your God. Moreover, I will save you from all your uncleanness; and I will call for the grain and multiply it, and I will not bring a famine on you. And I will multiply the fruit of the tree and the produce of the field, that you may not receive again the disgrace of famine among the nations. Then you will remember your evil ways and your deeds that were not good, and you will loathe yourselves in your own sight for your iniquities and your abominations. I am not doing this for your sake,” declares the Lord God, “Let it be known to you. Be ashamed and confounded for your ways, O house of Israel!” (NASB)
That’s the first thing that needs to be stressed from Isaiah 48:9–11: our salvation is for God’s sake. He created us for his glory!
The second thing that needs to be stressed is this: God will not allow his name to be profaned indefinitely. Though he is slow to anger and abounding in steadfast love, he will not tolerate forever those who do not give him glory, but instead regard something else as more glorious, more worthy of allegiance. “My glory I will not give to another.” That’s why I said at the beginning, it is a fearful thing to be at cross purposes with your maker. There is a judgment day and the issue for every one of us will be: Have we been with God in his great goal to glorify himself or has his glory been a matter of indifference to us or even animosity?
We are left with two great questions, which I am to answer next Sunday, if God wills. One is: How do we bring our lives into alignment with God’s goal to glorify himself? What sorts of things must we think and feel and do for God to get glory from us? Is it another weight to make us sigh or is it wings to let us fly? And the second question is: Why is it right for God to seek his own glory when he tells us in his Word we should not seek our own glory? How can it be loving and not selfish for God to create us for his glory?
But even before next week when I try to answer these two questions all of us here need to align ourselves more fully with God’s goal. And my assumption is that some are here who up until this very point in your life have lived it at cross purposes with God. I urge you, do not wait until next Sunday to be reconciled to God. Repent and give your life to God for his purposes now. Any help that I can be in that decision, let me know.
Timir Rice talked a big game in basketball. He sat in his sixth-grade classroom, humming and slapping his hand to the rhythm in his head. He went sparkly-eyed over a girl at school.
“The minute she walked into the classroom the world stopped for Tamir,” his teacher Carletta Goodwin said. “They both would just gleam at each other. It was like, “Oh boy.”
Goodwin spoke Wednesday at Tamir’s memorial service, 10 days after the 12 year-old died after a police shooting outside Cudell Recreation Center. Tamir waved an airsoft pellet gun made to look like a real weapon, when a bystander called 9-1-1, according to police and surveillance video. Cleveland police sped a cruiser to the pavilion where Tamir stood, and shot him within two seconds.
Civil rights leaders declared Thursday that the grand jury system is broken when police are investigated for killing civilians — and they promised to push to fix it in a “year of change” in 2015.
The photo above was taken Tuesday night outside Los Angeles Police Department headquarters by The Times’ Ben Welsh during protests of the grand jury decision not to indict a white police officer who shot and killed Michael Brown, an 18-year old black man, in Ferguson, Mo., this summer. The statement written on the sidewalk in chalk — “LAPD killed 1 person per week since 2000. 82% were black or brown” — is pretty striking. Have L.A. police officers really killed one person per week since 2000?
A quick search for that statement led us back to a story in the Huffington Post referencing a report from Los Angeles Youth Justice Coalition. The report says that 589 people were killed by law enforcement in Los Angeles County between Jan. 1, 2000, and Aug. 31, 2014.
Note that these numbers refer to the entire county, which is policed by several agencies, not just the LAPD, which patrols the city of Los Angeles. About 3.9 million of the 10 million residents of L.A. County live in the city of Los Angeles.
So let’s look at each part of that statement. If we look at the county as a whole, as the report that appears to be the source for the chalk statement did, at a rate of one homicide per week since 2000, there should be more than 720 homicides attributed to law enforcement officials. Keep in mind that calling a death a homicide just means the death was caused by the hand of another, it is not a legal judgment of murder.
The Youth Justice Coalition reported 589 killings by police officials in that time period, a number very close to data gathered for the Homicide Report, which relies largely on the L.A. County coroner’s records. The Homicide Report has recorded 590 homicides involving law enforcement officers in all of L.A. County between Jan. 1, 2000, and Aug. 31, 2014, and seven more since that date.
But the chalk writing only mentions the LAPD. So how does the department stack up?
According to Homicide Report data, roughly 38%, or 228, of the county’s officer-involved homicides involved LAPD officers. This works out to about 0.3 killings per week.
So what about the claim of 82% being “black or brown?” It’s hard to know whether this refers to only blacks and Latinos, or to all minorities. Assuming this means black or Latino, 27% of those killed by law enforcement officers in the County were black, while a little over 50% were Latino. So 77% “black or brown” puts us in the same general range of the chalker claim.
If we count only homicides involving LAPD officers, blacks account for 32% and Latinos 49% of all those killed, for a total of 81%.
Blacks make up about 34% of victims of homicides here, a chronically, disproportionately high number in a county and city where less than 10% of residents are black.
So is the claim of “LAPD killed 1 person per week since 2000. 82% were black or brown,” true? The first part is false. The statement seems to mistake all county law enforcement killings for LAPD and then extrapolates to a weekly number that is too high, even countywide. The second statement, however, is close to the overall number for the county, and even closer when we take only LAPD-involved homicides into account.
A New York City grand jury declined to indict a white police officer in the case of Eric Garner, a 43-year-old unarmed black man who died July 17 in a police choke-hold.
The grand jury found “no reasonable cause” to indict officer Daniel Pantaleo, who was attempting to arrest Garner for allegedly selling untaxed cigarettes.
Amid crowds gathering tonight to protest in Manhattan and growing discord on social media about the decision, U.S. Attorney General Eric Holder announced that the Justice Department is opening a federal civil rights inquiry.
Holder, while urging calm in the aftermath of yet another controversial grand jury action, promised that the federal inquiry would be “independent, thorough and fair.”
President Obama said the grand jury decision will spark strong reaction from the public, especially in the wake of a similar decision in Missouri last week not to indict officer Darren Wilson in the shooting death of unarmed Michael Brown.
The biggest crime in the U.S. criminal justice system is that it is a race-based institution where African-Americans are directly targeted and punished in a much more aggressive way than white people.
Saying the US criminal system is racist may be politically controversial in some circles. But the facts are overwhelming. No real debate about that. Below I set out numerous examples of these facts.
The question is – are these facts the mistakes of an otherwise good system, or are they evidence that the racist criminal justice system is working exactly as intended? Is the US criminal justice system operated to marginalize and control millions of African Americans?
Information on race is available for each step of the criminal justice system – from the use of drugs, police stops, arrests, getting out on bail, legal representation, jury selection, trial, sentencing, prison, parole and freedom. Look what these facts show.
One. The US has seen a surge in arrests and putting people in jail over the last four decades. Most of the reason is the war on drugs. Yet whites and blacks engage in drug offenses, possession and sales, at roughly comparable rates – according to a report on race and drug enforcement published by Human Rights Watch in May 2008. While African Americans comprise 13% of the US population and 14% of monthly drug users they are 37% of the people arrested for drug offenses – according to 2009 Congressional testimony by Marc Mauer of The Sentencing Project.
Two. The police stop blacks and Latinos at rates that are much higher than whites. In New York City, where people of color make up about half of the population, 80% of the NYPD stops were of blacks and Latinos. When whites were stopped, only 8% were frisked. When blacks and Latinos are stopped 85% were frisked according to information provided by the NYPD. The same is true most other places as well. In a California study, the ACLU found blacks are three times more likely to be stopped than whites.
Three. Since 1970, drug arrests have skyrocketed rising from 320,000 to close to 1.6 million according to the Bureau of Justice Statistics of the U.S. Department of Justice.
African Americans are arrested for drug offenses at rates 2 to 11 times higher than the rate for whites – according to a May 2009 report on disparity in drug arrests by Human Rights Watch.
Four. Once arrested, blacks are more likely to remain in prison awaiting trial than whites. For example, the New York state division of criminal justice did a 1995 review of disparities in processing felony arrests and found that in some parts of New York blacks are 33% more likely to be detained awaiting felony trials than whites facing felony trials.
Five. Once arrested, 80% of the people in the criminal justice system get a public defender for their lawyer. Race plays a big role here as well. Stop in any urban courtroom and look a the color of the people who are waiting for public defenders. Despite often heroic efforts by public defenders the system gives them much more work and much less money than the prosecution. The American Bar Association, not a radical bunch, reviewed the US public defender system in 2004 and concluded “All too often, defendants plead guilty, even if they are innocent, without really understanding their legal rights or what is occurring…The fundamental right to a lawyer that America assumes applies to everyone accused of criminal conduct effectively does not exist in practice for countless people across the US.”
Six. African Americans are frequently illegally excluded from criminal jury service according to a June 2010 study released by the Equal Justice Initiative. For example in Houston County, Alabama, 8 out of 10 African Americans qualified for jury service have been struck by prosecutors from serving on death penalty cases.
Seven. Trials are rare. Only 3 to 5 percent of criminal cases go to trial – the rest are plea bargained. Most African Americans defendants never get a trial. Most plea bargains consist of promise of a longer sentence if a person exercises their constitutional right to trial. As a result, people caught up in the system, as the American Bar Association points out, plead guilty even when innocent. Why? As one young man told me recently, “Who wouldn’t rather do three years for a crime they didn’t commit than risk twenty-five years for a crime they didn’t do?”
Eight. The U.S. Sentencing Commission reported in March 2010 that in the federal system black offenders receive sentences that are 10% longer than white offenders for the same crimes. Marc Mauer of the Sentencing Project reports African Americans are 21% more likely to receive mandatory minimum sentences than white defendants and 20% more like to be sentenced to prison than white drug defendants.
Nine. The longer the sentence, the more likely it is that non-white people will be the ones getting it. A July 2009 report by the Sentencing Project found that two-thirds of the people in the US with life sentences are non-white. In New York, it is 83%.
Ten. As a result, African Americans, who are 13% of the population and 14% of drug users, are not only 37% of the people arrested for drugs but 56% of the people in state prisons for drug offenses. Marc Mauer May 2009 Congressional Testimony for The Sentencing Project.
Eleven. The US Bureau of Justice Statistics concludes that the chance of a black male born in 2001 of going to jail is 32% or 1 in three. Latino males have a 17% chance and white males have a 6% chance. Thus black boys are five times and Latino boys nearly three times as likely as white boys to go to jail.
Twelve. So, while African American juvenile youth is but 16% of the population, they are 28% of juvenile arrests, 37% of the youth in juvenile jails and 58% of the youth sent to adult prisons. 2009 Criminal Justice Primer, The Sentencing Project.
Thirteen. Remember that the US leads the world in putting our own people into jail and prison. The New York Times reported in 2008 that the US has five percent of the world’s population but a quarter of the world’s prisoners, over 2.3 million people behind bars, dwarfing other nations. The US rate of incarceration is five to eight times higher than other highly developed countries and black males are the largest percentage of inmates according to ABC News.
Fourteen. Even when released from prison, race continues to dominate. A study by Professor Devah Pager of the University of Wisconsin found that 17% of white job applicants with criminal records received call backs from employers while only 5% of black job applicants with criminal records received call backs. Race is so prominent in that study that whites with criminal records actually received better treatment than blacks without criminal records!
So, what conclusions do these facts lead to? The criminal justice system, from start to finish, is seriously racist.
Professor Michelle Alexander concludes that it is no coincidence that the criminal justice system ramped up its processing of African Americans just as the Jim Crow laws enforced since the age of slavery ended. Her book, The New Jim Crow: Mass Incarceration in the Age of Colorblindness sees these facts as evidence of the new way the US has decided to control African Americans – a racialized system of social control. The stigma of criminality functions in much the same way as Jim Crow – creating legal boundaries between them and us, allowing legal discrimination against them, removing the right to vote from millions, and essentially warehousing a disposable population of unwanted people. She calls it a new caste system.
Poor whites and people of other ethnicity are also subjected to this system of social control. Because if poor whites or others get out of line, they will be given the worst possible treatment, they will be treated just like poor blacks.
Other critics like Professor Dylan Rodriguez see the criminal justice system as a key part of what he calls the domestic war on the marginalized. Because of globalization, he argues in his book Forced Passages, there is an excess of people in the US and elsewhere. “These people”, whether they are in Guantanamo or Abu Ghraib or US jails and prisons, are not productive, are not needed, are not wanted and are not really entitled to the same human rights as the productive ones. They must be controlled and dominated for the safety of the productive. They must be intimidated into accepting their inferiority or they must be removed from the society of the productive.
This domestic war relies on the same technology that the US uses internationally. More and more we see the militarization of this country’s police. Likewise, the goals of the US justice system are the same as the US war on terror – domination and control by capture, immobilization, punishment and liquidation.
What to do?
Martin Luther King Jr., said we as a nation must undergo a radical revolution of values.
A radical approach to the US criminal justice system means we must go to the root of the problem. Not reform. Not better beds in better prisons. We are not called to only trim the leaves or prune the branches, but rip up this unjust system by its roots.
We are all entitled to safety. That is a human right everyone has a right to expect. But do we really think that continuing with a deeply racist system leading the world in incarcerating our children is making us safer?
It is time for every person interested in justice and safety to join in and dismantle this racist system. Should the US decriminalize drugs like marijuana? Should prisons be abolished? Should we expand the use of restorative justice? Can we create fair educational, medical and employment systems? All these questions and many more have to be seriously explored. Join a group like INCITE, Critical Resistance, the Center for Community Alternatives, Thousand Kites, or the California Prison Moratorium and work on it. As Professor Alexander says “Nothing short of a major social movement can dismantle this new caste system.”
May and I are really concerned for our family and our community. I know my faith will see us through this American experience and we will have answers from on high on how to empower our grand children and God’s gifts of human beings in our life. We strive to know His will for our life to help others. Pray without ceasing for us and our world.
Breaking Good News, Sunday November 23rd,2014, Live syndication AM and streaming live radio and TV broadcasting5 pm to 7 pm worldwide. Listen from 6 pm to 7pm, X Navy Seal Officer Aaron Pratt. In the Inland Empire listen on car or house radio 1570AM KPRO, listen worldwide streaming on cellphones. PC, tablets http://ionliveradio940fm.net/stationand watch streaming TV, http://ionlivekingdomnetwork.com, on tablets or PC
Moment of clarity; Sometimes your struggle is for someone else’s encouragement. We have been assigned and appointed to love one another.
We are all agents for one cause under one prime directive to service and make true the phrase. “Romans 8:28 And we know that ALL things work together for GOOD to them that love God, to them who are the “CALLED” according to his PURPOSE.”
My struggle/your struggle is the assignment that other agents are called to assist. This is the mystery of how God works not in the invisible untangle work of the Holy Spirit rather the inward dwelling and outward showing of the anointing under the Holy Spirit in the actions of agents that equate to Love!
BESIDES choosing lawmakers, on November 4th voters in three American states and the District of Columbia considered measures to liberalise the cannabis trade. Alaska and Oregon, where it is legal to provide “medical marijuana” to registered patients, voted to go further and let the drug be sold and taken for recreational purposes, as Colorado and Washington state already allow. In DC, a measure to legalise the possession of small amounts for personal use was passed. A majority of voters in Florida opted to join the lengthening list of places where people can seek a doctor’s note that lets them take the drug. However, the measure fell just short of the 60% needed to change the state constitution. Even so, that such a big state in the conservative South came so close to liberalising shows how America’s attitude to criminalising pot has changed.
All that imprisoning millions of people for nonviolent drug offenses has done is bankrupt us financially and morally, turning people with debilitating addictions into people with debilitating convictions.
The United States imprisons more people than any other nation in the world, largely due to misguided drug laws and mandatory sentencing requirements. Since the 1970s, drug war practices have led to the conviction and marginalization of millions of Americans – disproportionately poor people and people of color – while failing utterly to reduce problematic drug use, drug-related disease transmission or overdose deaths. The Drug Policy Alliance is committed to identifying and promoting health-centered alternatives to harmful, punitive drug laws. We are working to stem the tide of low-level drug arrests, to reverse draconian sentencing practices that cultivate discrimination, and to eliminate life-long barriers faced by people with even a minor drug conviction.
If we want to solve our nation’s drug problems, we need to focus less on obtaining convictions and more on preventing addictions. We should be treating people with addictions, not handcuffing them.
The United States is home to less than 5 percent of the world’s population but nearly 25 percent of its prisoners, in part because of the overly harsh consequences of a drug conviction. Many of the 2.3 million people behind bars (and 5 million under criminal justice supervision) in this country are being punished for a drug offense. If every American who has ever possessed illicit drugs were punished for it, nearly half of the U.S. population would have drug violations on their records.
Over 1.6 million people are arrested, prosecuted and incarcerated, placed under criminal justice supervision and/or deported each year for a drug law violation. Yet instead of reducing problematic drug use, drug-related disease transmission or overdose deaths, the drug war has actually done more harm than problematic drug use itself, by breaking up families, putting millions of people behind bars, burdening even more people with a life-long criminal record, worsening the health prospects for people who use drugs and significantly compromising public health.
The consequences of any drug conviction are life-long and severe, and are not experienced equally. Despite comparable drug use and selling rates across racial groups, African Americans and Latinos are disproportionately punished for drug law violations. Drug violations are an easy solution for police officers pressed for high arrest quotas, resulting in thousands of wrongful arrests that overwhelmingly victimize communities of color.
The Drug Policy Alliance is focused on reducing the number of people swept into the criminal justice system (or deported) for drug law violations, while promoting policies that improve individual and public health. We are guided by the principle that no one should be punished for what they put in their own body, absent harm to others.
Exposing and combating the racism of the drug war is an important part of DPA’s agenda. We work with civil rights and social justice organizations, formerly incarcerated people and other allies to end discriminatory policies and practices that unjustly target and penalize people of color and to advance an equitable health-centered approach to drugs.
The drug war has produced profoundly unequal outcomes across racial groups, manifested through racial discrimination by law enforcement and disproportionate drug war misery suffered by communities of color. Although rates of drug use and selling are comparable across racial lines, people of color are far more likely to be stopped, searched, arrested, prosecuted, convicted and incarcerated for drug law violations than are whites. Higher arrest and incarceration rates for African Americans and Latinos are not reflective of increased prevalence of drug use or sales in these communities, but rather of a law enforcement focus on urban areas, on lower-income communities and on communities of color as well as inequitable treatment by the criminal justice system. We believe that the mass criminalization of people of color, particularly young African American men, is as profound a system of racial control as the Jim Crow laws were in this country until the mid-1960s.
The Drug Policy Alliance is committed to exposing disproportionate arrest rates and the systems that perpetuate them. We work to eliminate policies that result in disproportionate incarceration rates by rolling back harsh mandatory minimum sentences that unfairly affect urban populations and by repealing sentencing disparities. Crack cocaine sentencing presents a particularly egregious case. Since the 1980s, federal penalties for crack were 100 times harsher than those for powder cocaine, with African Americans disproportionately sentenced to much lengthier terms. But, in 2010, DPA played a key role in reducing the crack/powder sentencing disparity from 100:1 to 18:1, and we are committed to passing legislation that would eliminate the disparity entirely.
The life-long penalties and exclusions that follow a drug conviction have created a permanent second-class status for millions of Americans, who may be prohibited from voting, being licensed, accessing public assistance and any number of other activities and opportunities. The drug war’s racist enforcement means that all of these exclusions fall more heavily on people and communities of color. DPA is committed to ending these highly discriminatory policies and to combating the stigma attached to drug use and drug convictions.
Two-thirds of women doing time in federal prison are behind bars for nonviolent drug offenses, and the vast majority of them have children they can’t even see. That’s not family values.
The perceived targets of drug law enforcement are men, but many of its victims are women. Women, and particularly women of color, are disproportionately affected by social stigma, by laws that punish those unable or unwilling to inform on others, by regulations that bar people with a drug conviction from obtaining (or that require a drug test to receive) public assistance, and by a drug treatment system designed for men.
Largely as a result of draconian drug laws, women are now a fast growing segment of the U.S. prison population. More than three quarters of women behind bars are mothers, many of them sole caregivers.
Conspiracy offenses represent one of the most egregious examples of the drug war’s inequitable treatment of women. Although conspiracy laws were designed to target members of illicit drug organizations, they have swept up many women for being guilty of nothing more than living with a husband or boyfriend involved in some level of drug sales. Harsh mandatory minimum sentencing may keep them behind bars for 20 years, 30 years, or even life.
The drug war punishes women, particularly mothers, not just for drug law violations but also, it appears, for failing to be “good” women. This translates into a system whereby women who are responsible for childrearing are too readily separated from their children, temporarily or permanently. Even women who do not use drugs may be punished, for example, by welfare regulations that require recipients to submit to invasive and embarrassing monitored drug testing in order to obtain public assistance.
Removing a parent (perhaps the only parent) from the household is immediately destabilizing, and over the long-term it’s devastating. Parents, once released from prison, may be barred from public assistance and housing and face significantly diminished employment opportunities. Children with a parent in prison are several times more likely than other children to end up in foster care, to drop out of school and to become involved in the criminal justice system.
Pregnant women are uniquely vulnerable to criminal justice involvement. Prosecutors across the country have targeted pregnant women accused of drug use, supposedly in the interest of protecting their fetuses. The criminalization of pregnant women is not only an affront to women’s rights; it puts both mother and fetus at greater risk by erecting barriers to drug treatment and prenatal care.
The Drug Policy Alliance is committed to safeguarding a woman’s right to sovereignty over her own body, and we have been involved in several legal challenges in cases in which women were charged with child abuse, assault, homicide or other offenses because they allegedly used drugs while pregnant. We are also working to increase opportunities for families to remain together while parents (or children) address problematic drug use and to reform draconian conspiracy laws that result in harsh prison sentences for women.
As a POW, “I said I want to go home, as an inmate “I said I want to go home, As a free man addicted to fame and fortune and cocaine and the game of life, “I said I want to go home, as a believer in the Resurrection of Jesus Christ, “I am saying I want to go home. After trauma and bad choice in life one can only feel empathy for Charlie in this video. I feel so much empathy for those who are coming home having to adjust to society that isn’t prepared to show forgiveness and any empathy for their plight of life. I saw this tonight as I was watching my Metv channel and I was crushed because my wife and I have spoken to sixteen people who are facing these fears of adjustment that are coming their way as they are getting released with no life skills nor family to assist them. We cry real tears of passion as we entreat God for finances and a building to help instill hope for those ex-offenders who really want to live the rest of their life independent and restored.
What does it take to break the cycle of criminal life and incarceration? Based on the accounts of those who have lived this experience, it requires an intense will to change attitudes and behavior to improve one’s life, a willingness to learn new skills, and an ability to overcome rejection time after time. The obstacles that are in store for the ex-offender who is released into society are enormous.
Transitioning from a prisoner number to an adult person expected to take on adult responsibilities can be overwhelming for many ex-inmates, particularly those who were incarcerated for long periods of time. The prison industry is flourishing because America is locking up more people than any country in the entire world – 2 million-plus and counting – most convicted of non-violent offenses.
The subsequent psychological, sensory and physical impact that many of these returnees experience often goes unaddressed and isn’t discussed very often by politicians or mainstream media, even though each day many of us will share space with someone who has spent a significant portion of his life in a cage.
Every one of us should be concerned because these men and women are of us and will be returning to us, our communities, many to our own families. This is dedicated to better understanding the impact of this system’s “corrections” from those who lived it.
Family and supporters
Former prisoners should ideally receive counseling before release and as part of their release plan to help move through the potentially challenging moments they may experience upon re-entry. Likewise the family should – also ideally – be offered counseling before the inmate is released, particularly the children of soon-to-be ex-prisoners. Caretakers of the children during the incarceration need to know the pitfalls that could occur and learn the tools to protect everyone emotionally while remaining as supportive as possible during the readjustment period.
The family members are changed people as a result of the inmate’s incarceration, just as the inmate is, and so things will likely not ever get back to the way they once were. Supporters should always offer encouragement and guidance geared toward smoothing out potentially bumpy transitions and not make the returnee feel as though they owe them something for having supported them while incarcerated nor exacerbate negativity that only serves to further divide and cause pain within the family.
Ex-prisoners may not readily accept the advice of others because they are finally free to not follow anyone else’s orders and so may make errors in judgment when dealing with seemingly simple situations. Opportunists may take advantage of some of these vulnerable returnees, as some can be easily manipulated and led into situations that are detrimental to them. Former friends and dangerous influences may arise and ex-prisoners may even fall into some old patterns.
Ex-prisoners may not readily accept the advice of others because they are finally free to not follow anyone else’s orders and so may make errors in judgment when dealing with seemingly simple situations.
Even when mistakes are made, the last thing returnees need to deal with is ridicule or condemnation, breeding resentment and deterring badly needed support. Many have been terrorized mentally and physically at the hands of guards and other inmates and have deep scarring that no one can see from the outside looking in. Comparing one ex-prisoner’s successes to another’s lack thereof is meaningless because each individual’s journey through their prison years varies greatly and so shall their journey upon release.
“I had a family. I had a house. I had a car. I had a job. … I was making good money. Everything was going well, and now I don’t have the patience for anything. … I have problems with my physical self. I have aches in my body and my legs. … [My] life is a lot harder. No matter how many visits, phone calls and letters you have shared with people, you still don’t know how much they have changed over a lengthy period of time until you’re actually around them regularly, and they feel the same way about you.”
“My son wasn’t a baby anymore and he hadn’t seen me in 10 years. Now he was 12. He wouldn’t let me hug him. He wouldn’t even shake my hand. I’m trying to understand this. I cry every night.”
“I want to prove to myself and those who stuck by me that I can make it right. I’m so scared of letting anyone down after the burden I’ve been.”
“Everything has been taken from me while inside. My mom had been taken from me, my dad has been taken from me, I have no family at all out here and I am completely on my own with $75 and nowhere to go. I was engaged when i got locked up at 18 – now I’m 45, the rest of my teens, all of my 20s, 30s and most of my 40s gone! My only child was born while I was inside and is now himself an inmate and so we’ll never be together.”
“I live with my mother in my old neighborhood. I need a pardon in order to get paid for wrongful imprisonment. After all they’ve taken from me, you’d think they’d at least provide me with my basic needs. I’m embarrassed to depend on my family as a 45-year-old man to have to eat.”
“Every night I pray and pray for the prisoners I left behind. I feel so badly for them living under such horrible conditions and promised many of them I would help them when I got out. My one friend is getting out of prison this week; she has been locked up for eight years. … She was 18 when she got locked up. I want to see her, but part of me wants to leave that part of me behind! I want to help, but how can I help? I barely have my feet on the ground as it is. But I promised I would and she is counting on me for support.”
“I went into a serious depression and was put on a medication that drove me into a prison within myself. It took the program staff several months to realize I wasn’t talking to anyone or eating, that I had lost about 30 pounds. I was ‘gone’ even though I was performing my required duties. After all those years of taking care of myself, to be so strong and resourceful and get myself paroled – by God’s grace – and then not know how to do anything for myself was really difficult.”
The real world
A study of the attitudes of released prisoners in the United States revealed that most expected to be labeled “ex-cons” and treated as failures and pariahs. Getting paperwork together to apply for services such as a birth certificate, social security card, driver’s license etc. is very difficult and yet very urgent in order to become recognized as a person in this system. Learning bus and subway systems or even walking routes may be difficult because of the changes that have taken place in the landscape.
A steady diet of encouragement is necessary in order to try and help them find a new “normal” in their life and set and achieve goals. The feelings of alienation may still be present, no matter how many people may feel that they are close to the inmate.
A steady diet of encouragement is necessary in order to try and help them find a new “normal” in their life and set and achieve goals.
“The dysfunctional consequences of institutionalization are not always immediately obvious once the institutional structure and procedural imperatives have been removed. This is especially true in cases where persons retain a minimum of structure wherever they re-enter free society. Moreover, the most negative consequences of institutionalization may first occur in the form of internal chaos, disorganization, stress and fear. Yet institutionalization has taught most people to cover their internal states, and not to openly or easily reveal intimate feelings or reactions. So, the outward appearance of normality and adjustment may mask a range of serious problems in adapting to the freeworld,” .
“(W)hen severely institutionalized persons confront complicated problems or conflicts, especially in the form of unexpected events that cannot be planned for in advance, the myriad of challenges that the non-institutionalized confront in their everyday lives outside the institution may become overwhelming. The facade of normality begins to deteriorate, and persons may behave in dysfunctional or even destructive ways because all of the external structure and supports upon which they relied to keep themselves controlled, directed, and balanced have been removed. …
“Parents who return from periods of incarceration still dependent on institutional structures and routines cannot be expected to effectively organize the lives of their children or exercise the initiative and autonomous decisionmaking that parenting requires. …
“Those who remain emotionally over-controlled and alienated from others will experience problems being psychologically available and nurturant,” .
“It felt like I was walking into another world again. I couldn’t believe it. Because I’ve been fighting so long, when (my release) eventually came, I didn’t know whether to take it or run back inside.”
“I was very frightened to walk across a street. I couldn’t judge the time, distance and speed of on-coming traffic. I had a problem with my sensory depth perception from bars being right in front of my face. I realized it was a problem after wildly running in an almost panic across the street, only to see the on-rushing traffic to remain still considerable distances down the street. I told myself, ‘You’ve got a problem, so get over it – fast.’ And that’s exactly what I did. I worked and worked on it.”
If you won’t consider donating to our cause, Then can we solicit your prayers and faith that this vision will not depart from our hearts nor will we faint until it materializes. I want to thank you in advance for whatever you decide to do especially for your time in reading this post.
Three years ago the Legislature passed a law resulting in a dramatic change on how California would hold people accountable for violating our laws. AB 109, or Realignment, was passed to address the overcrowding conditions in our state prisons. Touted as freeing nonserious, nonviolent offenders, Realignment ostensibly released low-level criminals from prison. During this time period, over 30,000 inmates have been transferred to local custody or supervision.
It costs about $50,000 a year to lock someone up in a California prison or a county jail — more than 10 times the state’s per-pupil expenditure for public education.
Despite investing hundreds of billions of dollars in new prisons and jails over the past 30 years, California’s correctional facilities are crowded beyond capacity. The state is under a federal court order to reduce its prison population. And after assuming more responsibility for corrections, many counties are releasing inmates early, either under court orders or self-imposed caps on jail crowding.
Building prisons isn’t the answer. But putting fewer people behind bars might alleviate the problem.
Some experts have argued for years that a small investment in education, mental health and crime prevention programs would produce big savings on incarceration. But that’s a long-term strategy in a state with upwards of 190,000 inmates in its prisons and jails.
So the state corrections budget climbed to $9 billion a year. Meanwhile, cheered on by police, prosecutors and the union representing the state’s prison guards, voters and legislators enacted increasingly harsh sentences — and not just for violent crimes. That fueled the need for new prisons and a costly culture of recidivism.
There’s an opportunity to try prevention on a wide scale.
The initiative reduces the classification of most “nonserious and nonviolent property and drug crimes” from a felony to a misdemeanor. Specifically, the initiative:
Mandates misdemeanors instead of felonies for “non-serious, nonviolent crimes,” unless the defendant has prior convictions for murder, rape, certain sex offenses or certain gun crimes. A list of crimes that will be affected by the penalty reduction are listed below.
Permits re-sentencing for anyone currently serving a prison sentence for any of the offenses that the initiative reduces to misdemeanors. About 10,000 inmates will be eligible for resentencing, according to Lenore Anderson of Californians for Safety and Justice.
Requires a “thorough review” of criminal history and risk assessment of any individuals before re-sentencing to ensure that they do not pose a risk to the public.
Creates a Safe Neighborhoods and Schools Fund. The fund will receive appropriations based on savings accrued by the state during the fiscal year, as compared to the previous fiscal year, due to the initiative’s implementation. Estimates range from $150 million to $250 million per year.
Distributes funds from the Safe Neighborhoods and Schools Fund as follows: 25 percent to the Department of Education, 10 percent to the Victim Compensation and Government Claims Board and 65 percent to the Board of State and Community Correction.
The measure requires misdemeanor sentencing instead of felony for the following crimes:
Shoplifting, where the value of property stolen does not exceed $950
Grand theft, where the value of the stolen property does not exceed $950
Receiving stolen property, where the value of the property does not exceed $950
Forgery, where the value of forged check, bond or bill does not exceed $950
Fraud, where the value of the fraudulent check, draft or order does not exceed $950
Writing a bad check, where the value of the check does not exceed $950
Personal use of most illegal drugs
The initiative was pushed by George Gascón, San Francisco District Attorney, and William Lansdowne, former San Diego Police Chief.
For a long time, the conventional political wisdom was that no one ever lost an election for being too tough on crime. That wisdom has been turned on its head in recent years, as both politicians and the public are realizing how much damage the lock-’em-up mind-set has caused.
In recent polls asking about the most important problems facing the country, crime ranks way at the bottom. That’s because crime is at its lowest levels in decades, even while overstuffed prisons cripple state budgets.
A familiar retort is that crime is down precisely because the prisons are full, but that’s simply not true. Multiple studiesshow that crime has gone down faster in states that have reduced their prison populations.
An encouraging example comes from California, the site of some the worst excesses of the mass incarceration era, but also some of the more innovative responses to it.
For five years, the state has been under federal court order to reduce extreme overcrowding in its prisons. In response, voters in 2012 overwhelmingly approved a ballot measure to scale back the state’s notorious “three-strikes” law, leading to the release, so far, of more than 1,900 prisoners who had been serving life in prison — in some cases, for petty theft.
Dire warnings that crime would go up as a result were unfounded. Over two years, the recidivism rate of former three-strikes inmates is 3.4 percent, or less than one-tenth of the state’s average. That’s, in large part, because of a strong network of re-entry services.
The 2012 measure has provided the model for an even bigger proposed release of prisoners that California voters will consider on the ballot next week. Under Proposition 47, many low-level drug and property offenses — like shoplifting, writing bad checks or simple drug possession — would be converted from felonies to misdemeanors.
That would cut an average of about a year off the sentences of up to 10,000 inmates, potentially saving the state hundreds of millions of dollars annually. To keep people from returning to prison, or from going in the first place, the savings would be invested in anti-truancy efforts and other programs like mental health and drug-abuse treatment. Some would go to victims’ services, a perennially underfinanced part of the justice system.
Law-enforcement officials, not surprisingly, oppose the measure, warning that crime will go up. But they’ve already been proved wrong on three-strikes reform.
Californians — who support the proposition by a healthy margin, according to polls — have now seen for themselves that they don’t have to choose between reducing prison populations and protecting public safety.
It is very rare for lawmakers anywhere to approve legislation to shorten sentences for people already in prison; it is virtually unheard-of to do it by ballot measure. California’s continuing experiment on sentencing can be a valuable lesson to states around the country looking for smart and safe ways to unravel America’s four-decade incarceration binge.
Often some of our deepest personal problems are rooted in something we can’t control—dysfunctional family behavioral patterns that came before us. But we can control our choices, and each of us can choose life and good things!
In 1974 American singer and songwriter Harry Chapin recorded a song titled “Cat’s in the Cradle.” The song is about a father who is too busy to spend time with his son, instead offering vague promises to spend time with him in the future.
In time, the boy grows up to become a man very much like his father, focused on career and other personal pursuits at the expense of family relations. As the father grows old and finally has time to look back on his life, he deeply desires to get to know his adult son and have a meaningful relationship with him.
Sadly, the father comes to realize that his son is absorbed with the same materialistic priorities he had, and so a close relationship will never happen. The last verse concludes with this sad line: “ And as I hung up the phone it occurred to me, he’d grown up just like me—my boy was just like me.”
Family influence passed down
This song reminds us of the universal influence one generation has on another. Family traits are often passed down from parents to children, and this cycle has been repeated for thousands of years.
Some of these traits may be positive and beneficial—like nurturing skills, valuing hard work or education. However, negative and destructive behavior is also passed down within families.
When God calls us and opens our minds to follow His way of life, we may not be fully aware of how our new relationship with Him will not only change us individually, but can also have a wonderful influence on our descendants, impacting future generations.
Many people selfishly live only for today. They don’t understand or appreciate how one member of a family can impact other members. The Scriptures often remind us that it’s important to think generationally.
Consider God’s instruction in the Ten Commandments that “I, the Lord your God, am a jealous God, visiting the iniquity of the fathers upon the children to the third and fourth generations of those who hate Me, but showing mercy to thousands, to those who love Me and keep My commandments” (Exodus:20:5-6).
It’s easy to believe from this scripture that God simply punishes those who disrespect Him and blesses those who love Him. But God is not a vengeful and angry Father who intentionally punishes great-grandchildren for the sins committed generations earlier by others.
A better way to understand this scripture is to realize that family dysfunctions and their consequences are passed down from parents to children and from generation to generation. Curses are the result of breaking God’s law, and many sins are perpetuated in the next generation by the poor example of the previous generation.
Repeating patterns of mistakes
Each human family has its own culture, including unique strengths and weaknesses. Some of these may be the result of genetic inheritance. For example, some families have a history of significant musical or athletic accomplishments passed down from parents to children, to grandchildren and even great-grandchildren.
Even though it takes great skill development to be an excellent musician or athlete, a certain natural endowment is inherited from birth. Modern science has also discovered that our genetics may even predispose us to certain diseases.
Other strengths and weaknesses within an individual family culture are the result of itsenvironment or choices. This includes values, priorities and decision-making skills. When negative choices and a bad home environment become deeply entrenched within a family culture, individual members can become self-destructive and unknowingly pass on these traits.
Some of us come from family backgrounds of defeatism, divorce, pessimism, selfishness, greed, anger, addictions and laziness. Unless we break this curse, these traits may be passed on to our children. One’s dysfunctional personal behavior becomes a model or example to the next generation, and the cycle can be repeated over and over again.
Often this continues until someone realizes that he or she can be the one to break the cycle and make a difference. By developing a meaningful relationship with God we will not only become more enriched and fulfilled, but we will also benefit many others, including our own descendants.
Abraham’s amazing example
A number of biblical passages show us why we should all think generationally. Perhaps the most striking is the example of Abraham.
Abraham was an obedient “friend of God” (James:2:23). He rejected the pagan sinful culture of his family line and chose to live a new and positive way of life. At God’s request Abraham left that environment and even his own family to follow the course God set for him. In doing so he would become known as “the father of the faithful.”
Because of Abraham’s willingness to abandon the sinful habits and practices of generations, God made specific promises to him about the future of his descendants. God told him, “I will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered” (Genesis:13:16).
Some of Abraham’s descendants formed the core of what are now known as the major English-speaking nations and many other nations. (To learn more about this fascinating topic, request or download our free booklet The United States and Britain in Bible Prophecy .)
God further told Abraham, “I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed” (Genesis:12:3).
Almost 2,000 years later Jesus Christ, a direct descendant of Abraham, would be born to atone for all sin and offer eternal life to all mankind. The entire world came to be blessed through Abraham because of his willingness to break with the patterns of past generations and embark on a new way of life revealed by God.
David, a man after God’s own heart
Another example of how powerful and important a personal relationship with God is can be seen in God’s expression of love for King David. Paul is recorded as quoting God in a powerful sermon by proclaiming, “‘I have found David the son of Jesse, a man after My own heart, who will do all My will.’ From this man’s seed, according to the promise, God raised up for Israel a Savior—Jesus” (Acts:13:22-23).
Jesus Christ was a descendant of King David, and both of them were physical descendants of Abraham. But did David’s personal relationship have a positive effect on any of his other direct descendants? Did this personal relationship between God and David have benefits for David’s great-grandchildren and beyond?
Let’s move forward in history to about 50 years after David’s death to a significant time in Judah’s survival as a nation.
Abijah (also spelled Abijam) was the great-grandson of King David, but wasn’t faithful to God’s law. Scripture records that he “did all the same sins his father before him had done. Abijah was not faithful to the Lord his God as David, his great-grandfather, had been” (1 Kings:15:3, New Century Version).
At first glance we might expect Abijah to be severely punished for his sins, and perhaps others along with him. Yet the very next verse tells us something quite different: “Because the Lord loved David, the Lord gave him a kingdom in Jerusalem and allowed him to have a son to be king after him. The Lord also kept Jerusalem safe” (verse 4, NCV).
More than 50 years after David died, God showed one of his descendants mercy because of the faithfulness of his great-grandfather! God said in effect, “I am not doing this for you, Abijah, but because of the relationship I had with your great-grandfather David, I will show mercy to you.”
Did David’s relationship with God benefit any of his other descendants?
Many generations later King Hezekiah lay dying while the nation was being threatened by powerful Assyrian armies. The king fervently prayed to God for deliverance and the prophet Isaiah was sent to him with this message:
“Thus says the Lord, the God of David your father [ancestor]: ‘I have heard your prayer, I have seen your tears; surely I will heal you. On the third day you shall go up to the house of the Lord. And I will add to your days fifteen years. I will deliver you and this city from the hand of the king of Assyria; and I will defend this city for My own sake, and for the sake of My servant David'” (2 Kings:20:5-6).
More than 250 years after David died, God here showed mercy to his descendant because of David’s personal relationship with God. Notice that God even identifies Himself as the “God of David” and proclaims that He will both heal Hezekiah and protect the nation for “the sake of My servant David.”
Again, God says in effect, “Hezekiah, I am not doing this just for your sake! I am doing it because of My relationship with your ancestor David.” Do you see what a powerful influence just one individual can have, impacting his or her descendants for generations? Do you realize that you can be the Abraham or David in your family, setting a pattern that may bless your descendants generations from now?
A shocking example from history
How powerful can the generational influence of parents be on their own family and descendants? In 1874 a member of the New York State Prison Board noticed that six members of the same family were incarcerated at the same time. The board did some research, looking back a few generations to try to find the original couple who initiated this tragic family legacy.
They traced the family line back to an ancestor born in 1720, a man considered lazy and godless with a reputation as the town troublemaker. He was also an alcoholic and viewed as having low moral character. To make matters worse, he married a woman who was much like himself, and together they had six daughters and two sons.
Here is what the report revealed about the approximately 1,200 descendants of this couple who were alive by 1874:
• 310 were homeless.
• 160 were prostitutes.
• 180 suffered from drug or alcohol abuse.
• 150 were criminals who spent time in prison, including seven for murder.
The report also found that the State of New York had spent $1.5 million—a shockingly high number at the time—to care for this line of descendants, and not one had made a significant contribution to society.
Sadly, we can see by this example how the harmful dysfunctions of parents can be passed down from generation to generation.
A refreshing contrast
In contrast, another family heritage was studied involving a couple who lived about the same time. This second family study began with the famous preacher Jonathan Edwards, who was born in 1703. A deeply religious man, he lived a life of strong moral values and became a minister and a dedicated family man.
He married a deeply religious woman named Sarah who shared his values, and together they had 11 children. Eventually, Jonathan Edwards became the president of Princeton University. Here is what researchers discovered about the approximately 1,400 descendants of Jonathan and Sarah Edwards by 1874:
• 13 were college presidents.
• 65 were college professors.
• 100 were attorneys.
• 32 were state judges.
• 85 were authors of classic books.
• 66 were physicians.
• 80 held political offices, including three state governors.
• 3 were state senators.
• 1 became vice president of the United States.
What a difference it makes in the kind of example and values that are passed down to the next generation! Strong moral values can indeed bring blessings and opportunities for generations yet to be born!
Rooting out weakness and sin
Many scriptures confirm that family cultures can be destructive. You and I are also a product of our own family’s heritage going back for many, many years! Some of the weaknesses we have are a result of them being passed down directly to us by our parents’ or grandparents’ personal examples. In some cases a family sin may go so far back that no one now knows where it began!
A responsibility we all have is to root out these weaknesses and set a better example for our own children and grandchildren. This commitment to overcome our weaknesses and change our lives can also richly benefit our siblings, cousins, nieces, nephews and other extended family members.
Studies show that families tend to reproduce their own culture and dysfunctions for generations. For example, selfish parents produce selfish children. An alcoholic parent is likely to produce alcoholic children. Spousal abusers often produce children who grow up and abuse their spouses or are abused by their spouses.
Parents with negative lifestyles and attitudes tend to produce offspring who are unproductive and discouraged. Research has demonstrated that approximately 90 percent of people incarcerated in the United States have had either a parent or close family member in jail before.
Habitual problems may go back for generations in your family, but you can be the Abraham or David in your lineage! You can be the one to make better choices and break the curse of generational dysfunctions in your family!
We need to recognize what is happening and make a conscious decision to, with God’s help, create a new, positive family heritage.
God told the people of ancient Israel that He loved them and wanted them to be a betterpeople by obeying His commandments. He wanted both them and their descendants to be happy and blessed. Through Moses He pleaded with them to make the right choices and proclaimed, “I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live” (Deuteronomy:30:19).
You can put a stop to it
If you have a family legacy of negativity, addictions, poverty, divorce, greed or selfishness, you can be the one to put a stop to it. All of us are dealing with issues from our family histories. Sometimes we must confront problems that go back many generations.
The good news is that we don’t have to do this alone. God offers us the help of His Spirit so we can put a stop to these destructive habits and make life even more productive for our descendants. God’s Spirit within us can literally change our lives as we move away from sinful habits toward a new, spirit-led nature (Galatians:5:19-25).
Some personal problems are so entrenched that we need to be humble enough to ask for help. Don’t be hesitant to contact a minister or health-care professional if you continue to struggle with a problem and realize you need additional support. There is no shame in asking for help and encouragement from others!
When we are faithful and have a deep relationship centered on obedience to God, He will not deal with our descendants like someone who doesn’t have a godly heritage. You may look at your family tree and not like what you see. However, beginning with you a new family tree can be planted that blesses everyone around it with the fruit of God’s Spirit, including joy, faithfulness and self-control (Galatians:5:22-23).
Think generationally in your life. How you live today and the kind of relationship you have with God can affect your descendants for generations to come and make their lives better! Why not become the Abraham in your family?
Your choices aren’t yours alone
The choices and decisions we make don’t just affect ourselves, but also our children, grandchildren and future generations yet unborn.
Have you considered that you never really make a choice alone? It’s been said that you are always taking your parents and your children with you throughout your life. In other words, most decisions you make are affected by the deep personal influence of your parents. On the other hand, your lifestyle choices and major decisions will also affect future generations of your family.
Even if you lack the personal desire to overcome serious problems for your own sake, do it for your family. Think generationally about how your behavior will benefit or harm your descendants.
God’s Word has shown us that He may have mercy on others because of the life we live. If you’re struggling with a serious problem, why not decide to stand in the gap and be the Abraham in your family! Make the choices now that will let others years from now see the changes you made personally and say, “Here is where it all turned around!”
We read earlier in Exodus 20 and Deuteronomy 30 that we literally have the ability to choose blessings or curses. Dysfunctions and sins that are allowed to continue may be passed down for generations. Yet we have also seen that God will bless the descendants of those who love Him.
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Have you ever wondered what it would be like to live the life of your dreams? To wake up every morning feeling excited, inspired and passionate about your life? If you want to be more engaged in your own life you need to find the courage to pursue your secret hopes and ambitions. Perhaps you want to run a marathon, write a book, give a speech or start your own business. What’s stopping you? What’s getting in your way? Chances are your number one obstacle is you…your shoulds, beliefs and fears. Want to blast away these roadblocks to your happiness? Then it’s time to get out the dynamite and that power is only available in God (Promises)!…..
This is a part of my dream also coming to a store near you soon…
God is always on the move. He created us to have goals and dreams, to be reaching for more in our life in Christ. When God gives you a dream, it’s like becoming pregnant: you conceive (think or imagine) a vision of the “new thing” He’s planned for you. Now you have to make it through the pregnancy and get to full-term to birth the fulfillment of it (Isaiah 43:18-19).
Ecclesiastes 5:3 says, For a dream comes with much business and painful effort.… This is why many people abort their dreams before they reach full-term. God plants a seed (dream) in them and they become pregnant. But when they find out it will take effort, be costly and uncomfortable to complete their preparation for the birth, they decide it wasn’t really God’s will after all and go and do something else.
I want to encourage you to go through the hard part because if you give up, you will never be completely satisfied. There will be a part of you that doesn’t feel settled or fulfilled.
So how do we successfully make it through preparation and give birth to our God-given dreams? Here are three keys May & I used to stay motivated.
1. The Power of Putting Your Expectation in God
When a woman is pregnant, we say she’s “expecting.” This is part of what we must do to reach full-term and not give up or abort the dream God put in us. We must keep expecting, be aggressive and talk to God about it, preferably every day because the devil is a thief and he wants to kill, steal and destroy the plans God has for us (see John 10:10).
It’s easy to fall into a passive attitude that says, “Well, we’ll just see what happens…” But we must resist becoming a “wait and see” kind of person. Instead, we need to be focused on God and determined to expect from Him, like David. In Psalm 27:13, he said, [What, what would have become of me] had I not believed that I would see the Lord’s goodness in the land of the living!
Waiting on God is not a static, passive place where you’re doing nothing. It’s a time in your life when you aren’t taking matters into your own hands, trying to do what only God can do. You are waiting physically, but you are active spiritually, seeking His face and putting your trust in Him.
2. The Benefit of a Good Attitude
You can’t please anyone if you have a bad attitude. In fact, if you murmur and complain, people are probably tired of hearing it. And if we’re honest about it, we’re like this because we want others to feel sorry for us, which doesn’t do any good.
I know this from personal experience. I used to be very negative and feel sorry for myself a lot. I would complain to my wife, May, but she would say, “Aaron, you just want me to feel sorry for you, and I’m not going to do it because it won’t do you any good.” At the time, it made me so mad, but I’m glad she responded to me this way because he was right.
Eventually I learned the truth that no matter what is going on in my life, I can choose to have a good attitude. And if you have a good attitude, God will give you favor with people and in circumstances of life. While we can’t always choose our circumstances, we can choose how we react to them.
3. How to Live the Dream
So often our dreams are about us—what we want for our life or what’s good for us. But Jesus, our example of how to live, gave His life not for His benefit but for ours. Shortly before He was crucified, He was in a garden praying and He said, Not My will but Yours be done (see Luke 22). He came from the glory of heaven to earth to give us life. Everything He did was for us.
To really live the dream God has for us, we need to let go of selfishness, or “die to self.” What are some things we must die to? Things like our plan, our timing, our way, our reputation, getting credit for what we do, the need to be in control and the need to be right.
If you will give your life to God like Christ laid down His life for you, God will do amazing things in you and through you. It’s not easy but the reward on the other side is so worth it—the fulfillment of your God-given dream!
Finding a job with a felony is going to be difficult, so you’re going to have to prepare yourself for a struggle. For me, prison was easy compared to my re-entry process when I got out. Companies that are “felon friendly” are starting to dwindle, and it’s becoming increasingly harder for felons to find jobs. But you don’t have to tell an ex-offender that, he or she is already dealing with the discrimination on a daily basis.
You have to prepare yourself for a fight. Go into it with a positive outlook, but understand that you’re going to encounter a lot of negativity. A lot of HR departments and hiring mangers will throw your application out if they see you’ve checked the “Have you ever been convicted” box. They might not publicly say that they do this, but you and I both know better. There is some more information on how to handle that question box, as well as other resources for finding a job with a felony, on Exoffenders.net.
Understand that it’s going to be a struggle. Personally, when I was released from prison, I applied to over 80 different companies in my area. I received call-backs from 4 or 5, and none of them were what I would consider a “career.” But I did land a job which worked for the time being. I figured it is better to work at a bad job making crap money than not working at all. Sometimes you just have to grin and bear it, muscle through until to you get to the light at the end of the tunnel. Sometimes a crappy job is just a springboard when you’re trying to find a job with a felony.
Avoid the defeatist attitude! This is an extremely common pitfall for ex-offenders, and I see it all the time in the comments on Exoffenders.net. You’re going to get denied employment. It is absolutely going to happen, barring some incredible stroke of luck. You cannot, under any circumstances, talk yourself into quitting this job hunt. It’s happened to me, I’ll admit, and it really held me back for my first year or so after I was released. It’s so easy to revert back to what we know, which usually in an ex-offenders case, is illegal activities that landed them in trouble in the first place. I believe it’s the main reason why the rate of recidivism in this country is so high. Always try to stay as positive as you possibly can, even when you feel incredibly overwhelmed and hopeless.
Get into the groove of having a job before you actually have one. I found that waking up at 7 AM and starting my job search was actually really helpful for my overall mood. It, at the very least, made me feel productive and gave me a sense of accomplishment. I felt that I was moving forward. That was key to dealing with my re-entry.
Maintain a clean appearance and good hygiene. Not only will you feel better about yourself, but you never know when an opportunity might come up. The last thing you want when you’re finding a job with a felony is being called into an interview and you look like you crawled out form under a rock. I’ve detailed this a little bit more in a later section as well.
Don’t beat yourself up about your past, because it is your past. Fact of the matter is, when you’re finding a job with a felony, people will do this for you. You’re more than likely going to have people holding it against you when you reintegrate yourself into society. So you really don’t need to be doing it as well. It’s your past, leave it there. It’s time to move forward into your future.
The Job Hunt
To be perfectly blunt, the job hunt is going to make or break you. Finding a job is difficult nowadays anyway. But when you’re finding a job with a felony, it’s much harder. This could be one of the most depressing times in your life. You’re going to have to deal with a lot of negativity and rejection. Just remember to keep a positive mindset as best you can.
One thing I did when I was finding a job with a felony was to just apply everywhere and anywhere. When I was released, I did research on the internet of companies that were in my area. Also, if I was ever out of the house, I’d always keep a notepad and pen with me to write down any business that was in my general area. I’d be sure to make a note of (roughly) how far of a walk it would be for me to get there. When I first got out, I didn’t have a car, so the time it would take to walk to a job was a factor. I then applied to every company that had an online application on their website. I usually tried to do this at night. During the day I tried to be out and about as much as I could, applying at companies that didn’t have online applications. Finding a job with a felony was actually really good exercise. Now, this was back in 2008. There were still a decent amount of companies that you could fill out a paper application and turn it in at a store. Now, in 2014, it seems more and more companies are using online applications. In my experience with online applications, it’s a bad thing when you’re finding a job with a felony.
From experience, as well as a interviewing people in a wide variety of industries, it seems like an online application usually works like this:
You submit the application
Corporate HR evaluates it. Sometimes it is given a score.
In some cases, a background check is done on the individual. (Usually only for larger companies.)
If it meets or exceeds a certain score, it is forwarded to a store.
At the discretion of the hiring manager of the store, you are called in for an interview.
So why is this bad for ex-offenders? Well, a one of the things you can do when finding a job with a felony to increase your chances of getting hired is selling yourself in an interview. With application screening like this, your application might never make it to the actual store and you will never get a face-to-face interview. Please note that not all companies use a procedure like this. It is just information I’ve found to be recurrent through research and interviews with hiring managers.
If I was currently trying to find a job, I would apply everywhere I could. Just to see what happens. The worst thing someone can do is tell you no or not call you back, right? It’s worth a shot in my opinion to just apply to everywhere you can think of. If you’re not having any luck with larger companies when you’re finding a job with a felony, switch it up. Try to find some smaller businesses. They are usually more lax with doing background checks and hiring ex-offenders. A lot of the work I found, after my initial job at Wendy’s when I got out of prison, was with small businesses. If you can wow them at the interview they might be willing to look past your record and give you a shot. There are also online opportunities where you can make money from your home. When I was finding a job with a felony, money I made online helped me make ends meet. I’d really suggest doing some research on this type of work for legitimate work from home jobs before you venture into this. The amount of misinformation, scams, schemes, etc. for work at home opportunities is astounding. If you don’t know what you’re doing, you could quickly get sucked into one.
Be persistent, and don’t be lazy about this. Your chances of finding a job with a felony if you’re only filling out an application or two a day, passively looking for work, and not giving it your all is astronomically lower than someone who is giving it a true effort.
Your First Interview
Bring your “A” game and come correct. That was the advice given to me when I started job training at a re-entry program I was in in New Jersey. What I interpreted it to mean was come prepared, be ready for anything, and look the part. You want to walk out of that interview feeling like you aced it. You need to sell yourself, your skills, and how you could be perfect for the job opportunity.
Appearance is incredibly important when interviewing for a job. Before you even say a word, the potential employer will already have an opinion about you based on your appearance. It’s just human nature, we initially judge based on looks and appearance.
For men – be freshly shaved; facial hair should be kept to a minimal length, tight, and professional looking. The exception to this is if the facial hair is for religious purposes, in which case there is no need to worry about your facial hair.
Have a recent haircut – you don’t want to your first impression of you to be that you are disheveled or scraggly looking.
Do not neglect your hygiene – Shower the morning before the interview, brush your teeth, flossing is never a bad idea, slap on some cologne/perfume, use deodorant.
Once you’re a picture perfect image of a stellar candidate, let’s work on your clothes. Ideally, you’d like to look like a million bucks with a tailored suit, but let’s face it, a lot of us don’t have the money for that. We have to work with what we have, or can afford. The following is what I do in regards to an outfit when I go into an interview. This mainly applies to men, as I am one, but can be helpful to women as well.
Proper Fit – While I wear loose fitting, baggy jeans and shirts in my daily life, this isn’t the appearance I want to present to an employer. Make sure your outfit fits properly, not too big but definitely not too small. You don’t want to walk into an interview with pants that are too short and it looks like you’re getting ready for a flood. The exception to this is, of course, religious reasons. If you should not wear pants below the ankles for religious purposes, disregard that.
Accessorize – For me, I prefer simple yet noticeable things to compliment my outfit. I’ll usually wear a titanium or stainless steel watch, as that usually matches better with the outfit colors I wear. I know watches aren’t very widespread anymore since most people just use their phone to tell time, but I feel it really compliments an appearance. In addition, I may sometimes put a handkerchief in my suit pocket that matches. I feel it’s a nice, professional added touch that stands out without being too gaudy. Avoid over accessorizing, meaning don’t wear earrings that are gaudy or very large, stay away from cheap, flashy bracelets, and things of that nature.
Ironing and Cleaning – Make sure that you’re wrinkle-free before walking out your residence. Iron your clothes either night before or that morning, inspect for small spots and stains, minor tears, and other things that may draw the attention of an employer. If there is no other option and you must wear something like this, try to cover it up as best you can. Your shoes should be as clean as you get them. One of the first things I notice about a person is their shoes and anything on their hand and wrist (rings, watches, bracelets.)
This is a crucial moment for you, as you have to sell yourself to the employer. Everyone has to do this, not just ex-offenders. Be ready for any questions they may have regarding your experience, willingness to learn, career & life goals, and yes, even your criminal record. Always try to maintain eye contact when during your interview. If you are asked a question, and your eyes wander off to somewhere else in the room while answering, this can be interpreted as being dishonest. The last thing you want is any inclination that you are a dishonest person when you’re looking for a job with a felony.
One of the more frequent questions I get is how to explain a felony if asked about it at an interview. While there is no one answer to this question, I’ll try to explain how I personally have handled this question in hopes that you can relate it to yourself. First, I always admit that what I did was wrong. In a circumstance where you were wrongly convicted, there may be other ways you want to answer this. I actually have a charge that I honestly didn’t commit, a friend of mine did. But I knew I was going to prison so I “took the weight.” I don’t bring this up. I just admit that I messed up in my past and have moved forward from it.
You’ll want to vocalize your skills, talk about what you can bring to the company. Discuss what you do well and how that relates to the position you are applying for. If you don’t have that many skills, and the felony question comes up, try to talk about what you learned while incarcerated. For example, say you were a cook in prison, say that you can work extremely well under pressure, work quickly, and deliver results. Try to talk about where you want to go in your life, if you feel you can fit that in without sounding too long-winded. Below I’ll give an example of how I have handled the question during an interview.
“I made mistakes when I was younger and had a substance abuse problem, and my history is a direct result of that. I’ve since gone through a long-term rehabilitation program and have been clean for over 8 years. I and am looking to build a better life for myself. Since I have been clean, I have worked as a freelance web developer, and feel that my skills I’ve honed through that would be beneficial to this company.”
Something of that nature personalized for you should work. Keep in mind, employers want to hear different answers to that question, so there is no completely right answer on what to say. Try to get an idea of what type of person the employer is, and try to figure out how they would like to hear that question answered. Do not lie to the employer just to tell them what you think they want to hear, this could end terribly in a multitude of different ways.
Don’t Give Up!
You’re going to be rejected. You’re going to have a lot of places that won’t call you back. You can’t give up even if your situation looks hopeless. Persistence will pay off in the end. If you do have an interview, send them an email thanking them for interviewing you. It shows that you really do care about a job. You will find employment, it might just take some time. Be patient, be persistent, and always look forward.
I wish you the best of luck in your journey, and hope that this article helped you. If it did, please like it and share it with people you feel may benefit from it. Thank you for reading.
9 How can a young person stay on the path of purity? By living according to your word. 10 I seek you with all my heart; do not let me stray from your commands. 11 I have hidden your word in my heart that I might not sin against you. 12 Praise be to you, Lord; teach me your decrees. 13 With my lips I recount all the laws that come from your mouth. 14 I rejoice in following your statutes as one rejoices in great riches. 15 I meditate on your precepts and consider your ways. 16 I delight in your decrees; I will not neglect your word.
During a business trip to Philadelphia, I walked down Broad Street toward City Hall each morning to catch the subway. Each day I passed a long line of people waiting for something. They were a cross-section of humanity in age, ethnic origin, and appearance. After wondering about it for 3 days, I asked a man on the sidewalk why all those people were standing in line. He told me that they were on probation or parole after breaking the law and had to take a daily drug test to show that they were staying clean.
This struck me as a vivid illustration of my need to stay spiritually clean before God. When the psalmist pondered how he could live a pure life, he concluded that the key was to consider and obey God’s teaching. “Your Word I have hidden in my heart, that I might not sin against You. Blessed are You, O Lord! Teach me Your statutes. . . . I will delight myself in Your statutes; I will not forget Your Word” (Ps. 119:11-12,16).
In the light of God’s Word, we see our sin, but we also see God’s love in Christ. “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
By His grace . . . staying clean.
Lord, grant that we may hear You speak As truth within Your Word we seek; And may it show us all our sin And make us clean without, within. —D. De Haan
Read the Bible to be wise, believe it to be safe, practice it to be holy.
Lately, there has been a passage of scripture that has been echoing in my mind. I can’t think of any reason at all for this except to say that perhaps God is wanting me to focus on it. The passage of scripture is Phil. 1:1-6 which says, “Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: 2Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. 3I thank my God upon every remembrance of you, 4Always in every prayer of mine for you all making request with joy, 5For your fellowship in the gospel from the first day until now; 6Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.” (KJV). I am drawn to the final verse; and as I think about it, I am encouraged.
We need the confidence of knowing that the Lord is working in us, that He has not left us alone, and that He is very concerned about us. Sometimes we experience that stale and dry season where we seem to have reached a stone wall in our spiritual development. Of course, this could be true for many due to sin or rebellion of some sort. But, for those who simply seek God and desire to experience Him more and more and yet find themselves wondering and waiting, this verse is for you. It has three main parts:
First, the work that was begun in you was regeneration. When you trusted in Christ and were born again, you were changed. This is the beginning of the work of God in your hearts. God saves us as we are, but He does not leave us as we are. He changes us. Initially, when we are saved, we are justified; that is, we are declared righteous in God’s eyes. That is the easy part because it is all done by the Lord. The hard part is the changing part. It is called sanctification and is the process God puts us through to conform us more and more into the image of His Son, Jesus. It is this second part, this sanctification, that is hidden in the phrase of Phil. 1:6 where it says, ” . . . will perform it . . . ” In other words, the Lord is “performing” (KJV), “perfecting” (NASB) us. This perfecting will proceed until ” . . . the day of Jesus Christ.” This is a reference to the return of Christ. By design, the Bible leaves us with the impression that the return of Jesus can be accomplished at any time. This work will continue in all Christians in all places and in all times until the return of Jesus. Once He has been revealed, we will all be with Him (1 Thess. 4:16-5:2); and we will no longer as a whole church or as individuals need to be perfected since the full manifestation of our salvation has been realized in the resurrection and/or change of our bodies to the incorruptible state.
So, Phil. 1:6 carries with it the past, present, and future work of God in us and for us because of what Jesus has done on the cross. Remember, it is because of Jesus and only because of Jesus that the Lord will and is working in us. If you are having problems of some sort, doubting your salvation, unsure about your growth, let the Lord speak to your heart by spending time in prayer and reading His word. He uses these things to “perfect” the work that He has begun in you. Remember that the Lord will never forsake you or leave you. He cannot be unfaithful, and His love for you cannot fail. To the Lord be the glory.
As California Releases Prisoners, It Must Confront the Public Health Consequences
The confluence of three events has dramatically broadened the public health implications of prisoner reentry into California communities. First, the state is in the midst of a deep and persistent recession, which has severely strained the resources available for the health care safety net upon which ex-prisoners rely. Second, the state is implementing its 2011 public safety realignment plan, which shifts responsibility for low-level offenders from the state to counties; this will aid the state’s efforts to abide by a U.S. Supreme Court order to reduce the prison population. Third, federal health care reform will expand Medicaid eligibility and coverage for some important services, removing a key access-to-care barrier for the prisoner reentry population.
These events argue for assessing the health needs of California’s reentry population, the related public health challenges, and the policy options for improving access to safety net services. In a study sponsored by The California Endowment, a research team at RAND conducted such an assessment and concluded the following:
The health care needs of California prisoners are high, but their mental health and drug treatment needs are even higher.
Certain California counties and communities are particularly affected by reentry.
Ex-prisoners’ access to California’s health care safety net varies across counties, within counties, and by race and ethnicity.
Public safety realignment and federal health care reform present challenges and opportunities for improving access to services for this population, all requiring the state and counties to coordinate their efforts.
Numerous Unmet Needs Reported
With respect to physical health conditions, California state prisoners reported a high burden of chronic diseases, such as asthma and hypertension, and infectious diseases, such as hepatitis and tuberculosis. Ex-prisoners face a number of barriers to accessing health care, including lack of health insurance. As a result, ex-prisoners returning to communities will largely have to rely on counties’ health care safety nets for the uninsured to meet their health needs.
Self-reported mental health and drug treatment needs are especially high. More than half of California inmates reported a recent mental health problem, but only about half of those reported having received treatment in prison. Nearly 60 percent of California inmates reported having a drug abuse or dependence problem. Given the high prevalence of these reported conditions, the need for county mental health services may be particularly high.
When we interviewed health care providers who deal with the reentry population, their observations confirmed that this population has substantial mental health and drug treatment needs and other health problems — needs exacerbated by neglect or reduced access to care. Providers also noted a range of social services needs — such as transportation, employment, housing, and family reunification — that make treating ex-prisoners for such health conditions even more resource-intensive. For example, if an individual has a wound that requires periodic cleaning and dressing, would there be a hygienic place to do it?
Inadequate discharge planning for prisoners can be another major barrier to continuity of care. Upon release, many ex-prisoners lack medical records to give health care providers; thus, providers have little information about their medical history. For individuals with infectious diseases, such as HIV/AIDS or hepatitis, providers felt it was critical to know what kind of care and education a patient had received while incarcerated. Ex-prisoners without health insurance have limited treatment options. Difficulties navigating the health care and social services systems complicate referrals. Discharge planning needs to take such factors into account.
Budget cuts present further barriers to care. Providers report that they have had to eliminate or curtail HIV, dental, mental health, or alcohol and drug treatment programs. Because of state-level cuts in funding for community-based treatment programs, one provider we interviewed had to close a sober living facility.
Parolees Are Concentrated in 11 Counties, Mostly in the South
SOURCE: California Department of Corrections and Rehabilitation parolee data, 2005–2006.
Ex-Prisoners Concentrated Primarily in 11 Counties
To understand where ex-prisoners go upon release and which counties and communities are especially affected by reentry, we used parolee data to examine their geographic distribution following release, illustrated here in the map of California. The map shows that certain counties are particularly affected by reentry. Tiny dots represent each of the nearly 140,000 parolees released in 2005 and 2006, with major clusters shown as yellow ellipses. Darker shades of blue indicate counties with higher numbers of returnees per 1,000 residents; lighter shades indicate lower numbers of returnees. As shown, parolees tend to cluster in certain communities and neighborhoods, with implications for targeting resources.
Eleven counties, concentrated around the Bay Area and in the southern part of the state, had the highest rates of return. By far the highest rates were in Southern California, especially Los Angeles, Orange, Riverside, San Bernardino, and San Diego counties. Also, African-American and Latino parolees tended to return to disadvantaged neighborhoods and communities, defined by high poverty rates, high unemployment rates, and low educational attainment.
We focused on four counties — Alameda, Kern, Los Angeles, and San Diego — that received a third of the state’s total parolees. In Alameda County, almost 45 percent of the returning population was concentrated in five clusters, primarily around Oakland and the northern section of the county. Four clusters within Kern County accounted for almost 58 percent of its parolees, while in San Diego County there were eight clusters accounting for nearly half the parolee population, with the largest in downtown and Southeast San Diego. Unlike the other counties, Los Angeles County had 23 clusters covering a large geographic area but accounting for only 35 percent of the total number of returnees.
Unequal Access to Care
We also wanted to know where ex-prisoners were located relative to communities’ health care safety nets: the hospitals, clinics, and mental health and substance abuse treatment providers that would serve the reentry population. So we overlaid such facilities on our county-level maps and found that the capacity of the health care safety net varies within counties. Many ex-prisoners in the three large urban counties — Alameda, Los Angeles, and San Diego — returned to areas with lower levels of accessibility to safety net facilities than found elsewhere in those counties.
In Los Angeles County, for example, some county supervisorial districts with high concentrations of ex-prisoners tended to have fewer hospital and primary care clinics than did other districts. In District 2, which covers South Los Angeles and has a relatively high concentration of ex-prisoners, there are relatively few clinics. And there is only one hospital affiliated with the Medically Indigent Services Program, which is the county-provided program of last resort for those who are not eligible for Medicare, Medicaid (Medi-Cal in California), or private health insurance and who meet socioeconomic eligibility standards.
To understand how much access ex-prisoners had to these facilities, we created accessibility measures for each facility based on its capacity, demand, and travel distance. In Los Angeles County, more than half of parolees (53 percent) returned to areas with lower levels of accessibility to hospitals. More African-American parolees (60 percent) lived in areas with lower accessibility than did Latino or white parolees (51 percent and 47 percent, respectively). Alameda County had a similar pattern, but in Kern and San Diego counties, more Latino parolees lived in areas with lower accessibility to hospitals than did white and African-American parolees.
Realignment and Reform
California’s public safety realignment plan and the U.S. federal health care reform represent important opportunities to improve services to the reentry population, and the stakeholders involved in preparing for both policy measures overlap. For realignment, the California Department of Corrections and Rehabilitation must coordinate with counties to shift responsibility for low-level offenders; for health care reform, California’s Department of Health Care Services must coordinate with counties to prepare for full implementation and for expanding Medicaid.
Both policy measures present opportunities and challenges for addressing ex-prisoners’ health care and reentry needs. As an opportunity, realignment focuses attention on the need to improve pre release planning for the transition of care from correctional health to safety net providers. As a challenge, realignment dramatically changes how low-level offenders will obtain health care and social services, shifting attention from state parole to county-level supervision.
As an opportunity, health care reform opens up the possibility for many ex-prisoners and others in the criminal justice system to become eligible for Medicaid and to have drug treatment services, prevention services, and wellness programs covered more fully. As a challenge, expanding Medicaid eligibility could lead to increased demand for health care safety net services that are already stretched thin.
There are many steps the state and counties can take. They can develop better estimates of the percentage of the Medicaid expansion population that the reentry population represents. Because the Medicaid expansion population is expected to include individuals with multiple comorbidities and a high demand for mental health care and alcohol and drug treatment, investing in “health homes” (teams of providers) and other integrated case management systems for this population will be an important way to manage their complex care needs. Expanding pre release planning to more fully include those with chronic medical, mental health, and substance abuse problems makes sense, as does having the state assess options, such as electronic medical records, for easing the transition of care to community health care systems. Also important will be developing strategies to enroll the reentry population in Medicaid or reinstate their Medicaid benefits and to improve the needed expertise and capacity of treatment providers, especially in localities with higher numbers of ex-prisoners, so providers can better meet the expected increase in demand for services.
Both public safety realignment and federal health reform come with funding streams. Some of this money could leverage existing investments in planning for health care reform for the reentry population. For example, some funds could be used to develop “health homes” or other case management systems. Investing in treatment for this population now may help offset criminal justice costs later on, and expanding access to primary care and integrated care may help avoid more expensive and intensive care down the road.
“God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world” (Gal. 6:14).
Last year my wife and I fought a case that would determine our future. Not knowing that after we were separated and put into different sections in the same jail that God was working behind the seen just as the enemy was. God situated us near one another in the jail, one floor between us. I hadn’t missed a night in the bed with this woman for 3 years, not a night in the streets or practicing evil, but we were finally separated physically for six days, but we communicated through the toilets in the jail. We prayed still and meditated scriptures and shared our reflections daily still. We came home to a 13 month house arrest in a home we didn’t own. “BUT GOD”!!! He always has a plan to prosper and protect ;
They were living to themselves; self with its hopes, and promises and dreams, still had hold of them; but the Lord began to fulfill their prayers. They had asked for contrition, and had surrendered for it to be given them at any cost, and He sent them sorrow; they had asked for purity, and He sent them thrilling anguish; they had asked to be meek, and He had broken their hearts; they had asked to be dead to the world, and He slew all their living hopes; they had asked to be made like unto Him, and He placed them in the furnace, sitting by “as a refiner and purifier of silver,” until they should reflect His image; they had asked to lay hold of His cross, and when He had reached it to them it lacerated their hands.
They had asked they knew not what, nor how, but He had taken them at their word, and granted them all their petitions. They were hardly willing to follow Him so far, or to draw so nigh to Him. They had upon them an awe and fear, as Jacob at Bethel, or Eliphaz in the night visions, or as the apostles when they thought that they had seen a spirit, and knew not that it was Jesus. They could almost pray Him to depart from them, or to hide His awfulness. They found it easier to obey than to suffer, to do than to give up, to bear the cross than to hang upon it. But they cannot go back, for they have come too near the unseen cross, and its virtues have pierced too deeply within them. He is fulfilling to them His promise, “And I, if I be lifted up from the earth, will draw all men unto me” (John 12:32).
But now at last their turn has come. Before, they had only heard of the mystery, but now they feel it. He has fastened on them His look of love, as He did on Mary and Peter, and they can but choose to follow.
Little by little, from time to time, by flitting gleams, the mystery of His cross shines out upon them. They behold Him lifted up, they gaze on the glory which rays from the wounds of His holy passion; and as they gaze they advance, and are changed into His likeness, and His name shines out through them, for He dwells in them. They live alone with Him above, in unspeakable fellowship; willing to lack what others own (and what they might have had), and to be unlike all, so that they are only like Him.
Such, are they in all ages, “who follow the Lamb whithersoever he goeth.”
Had they chosen for themselves, or their friends chosen for them, they would have chosen otherwise. They would have been brighter here, but less glorious in His Kingdom. They would have had Lot’s portion, not Abraham’s. If they had halted anywhere–if God had taken off His hand and let them stray back — what would they not have lost? What forfeits in the resurrection? But He stayed them up, even against themselves. Many a time their foot had well nigh slipped; but He in mercy held them up. Now, even in this life, they know that all He did was done well. It was good to suffer here, that they might reign hereafter; to bear the cross below, for they shall wear the crown above; and that not their will but His was done on them and in them.
The Department of Health and Human Services(HHS), in conjunction with other Reentry Council agencies and community partners, sponsored a two-day conference, “Meeting the Reentry Needs of Women: Policies, Programs, and Practices.”
The conference brought together researchers, practitioners, federal employees, and advocates to discuss how federal, state, and local systems can work to improve reentry outcomes for women.
In 2012 and 2013 the Department of Labor (DOL) funded grants to provide employment and support services to females involved in the criminal justice system using a comprehensive case management strategy. In 2012 nine grants were awarded—seven serving adults and two serving youth. , since 2013 eight grants serving adults were awarded.
Like males, females involved with the criminal justice system face a host of challenges when they leave jail or prison and return to their communities. However, the current systems do not always address the specific challenges faced by women, which, if unaddressed,
can contribute to women’s potential risk for further involvement in the criminal justice system. For example,
while many females involved with the criminal justice system struggle with both substance abuse and mental health problems—often linked to their history of physical or sexual abuse beginning in childhood and extending into adulthood—most state and local reentry programs
lack a significant trauma-informed behavioral health component. And while a primary consideration for many justice-involved women who are mothers is to determine when and how to successfully reestablish a relationship with their children when they leave prison, most correctional systems do not focus on this important aspect of reentry. These and many other factors point to the need to better identify effective strategies to help women overcome these challenges as they transition to their communities.
In honor of Annual Reentry Reflections month 2014 The Office on Returning Citizen Affairs is facilitating a Gender Specific Reentry Conference with a focus on understanding the differences in reintegration for men and women. ORCA is committed to providing quality service to help create a seamless transition back into the community. We believe that the experience of incarceration and reentry is different for women than it is for men and therefore the needs of female Returning Citizens are unique and separate from those of their male counterparts. Even though women are the fast growing group of people becoming incarcerated, they are only 10% of the prison population. In an effort to ensure that
women who are returning from incarceration are not neglected in the services that the District provides ORCA has launched the Female Reentry Initiative.
One of the goals of this initiative is to inform the public about how crime and incarceration affects women and how the reentry process for women needs to be specifically designed with gender responsive needs in mind. The Gender Specific Reentry Conference will meet the mission of the agencies in our network system by providing theoretical approaches and first hand insight on how to improve and increase the quality and range of support services for women. The Office on Returning Citizen Affairs hopes that you will join us as we explore this meaningful topic
and explore strategies to address it.
When: November 4, 2014 at 10:00 A.M. – 3:00 P.M.
Where: Judiciary Square 441 4th St. N.W. – Conference Room 1107
Please R.S.V.P NO LATER THAN Friday, October 14, 2014
If you need further information, contact Lashonia Etheridge-Bey, Staff Assistant, ORCA
How are reentry women similar to people that I’ve worked with and studied? My research participants domestic violence survivors and
people leaving “gangs— have also gone through a difficult life transition that involves leaving and reentry.These findings cut across groups:
Histories include neglect, victimization, exposure to drugs/sex/violence. Populations tend to have higher levels of complex developmental trauma, along with co-occurring conditions like mental illness and substance abuse. All three groups are going through “reentry.” Many are entering new, unfamiliar contexts for the first time (e.g., school, employment, new expectations, unfamiliar roles)
Similar developmental opportunities in all three groups:
Lack self-esteem and a sense of self-efficacy.
Trust is an issue, insufficient communication skills.
Inadequately developed self-regulation, self-care, positive coping.
Difficulties with interpersonal attachments and intimacy.
Reality testing –need to develop realistic appraisal, planning, and problem-solving skills.
Difficulties-discerning the difference between love versus “use-based”relationships, may not expect to be treated respectfully.
Lack of adequate or “good enough” parents or parental role models.
Positive social support networks need to be developed.
Not “ready” to take on the practical demands of everyday adult life.
High levels of poverty, lack of education, job skills, and job experience.
Women in all three groups have experienced them selves socially and economically marginalized deemed insignificant
Women are aware of relationship challenges, e.g., family reunification; gender roles in intimate relationships but they are ill-prepared to resolve these during reentry. Social support systems in general are lacking, as is practical support. Many obstacles exist; these are real, not abstract. Reentry women experience a general lack of clarity /actionable plan to take on the overwhelming task of “moving on” and “moving forward”.
Reentry Council agencies have convened seven listening sessions across the country to hear from service providers and justice-involved women on the challenges and successes of returning to their communities and families. These listening sessions will provide input for materials being developed for service providers and women reentering the community from prisons and jails.
DOJ’s National Institute of Corrections (NIC) has developed a Gender Responsive Policy & Practice Assessment (GRPPA) model to assist jails, prisons, and community corrections to: (a) evaluate whether current policy, practice, and programs address the risk, needs, and strengths of women involved in the criminal justice system, and (b) develop strategies to improve both system and women’s outcomes.
The Federal Bureau of Prisons (BOP) is piloting a program developed specifically for women to help them identify, prioritize, and address their reentry needs throughout their period of incarceration. The challenges associated with reentry from jail are daunting—large in scale and
complex in task. Each year, U.S. jails process an estimated 12 million admissions and releases. That translates into 34,000 people released from jails each day and 230,000 released each week. In three weeks, jails have contact with as many people as prisons do in an entire year, presenting numerous opportunities for intervention.
According to BJS, there are 3,365 local jails around the country, processing an estimated 12 million admissions and releases each year. These 12 million admissions and releases represent about 9 million unique individuals, most incarcerated for brief periods of time, often only a few hours or days. As a result of this rapid turnover, the number of admissions is more than 16 times the 766,010 held in jail at midyear 2006.2
Unlike prisoners in state and federal institutions who are virtually all convicted and sentenced, more than 60 percent of the nation’s jail inmates have not been convicted and are awaiting arraignment or trial.
The Jesus of the Incarnation provides us with a more authentic leadership than “alpha males” in the wild or in politics, for in His differences He is Alpha and Omega.
Some of us learned a new term during the late and unlamented presidential campaign. Campaign observers, drawing on something learned from studies of animals in the wild, told us that one of the candidates was trying to learn to behave as an Alpha Male. An Alpha Male. What does that mean?
In the wild, certain creatures become leaders of the pack and exhibit the sort of behavior that makes others follow them instinctively. Gray wolves, for example, will travel in packs, and one male and his mate will emerge as leaders. A certain aggressiveness, a body endowed with powerful limbs, the ability to react swiftly to danger, a protective spirit – all of these things mark the alpha male among gray wolves. And similar behavior can be found in the animal kingdom in a variety of creatures, from chimpanzees to iguanas. The alpha male is the one who takes charge, asserts himself, makes things happen, and allows for no rivals. Every inch the leader of the pack. The one others follow. The one who keeps peace in the pack by the force of his leadership.
We need alphas. We human beings are not exempt from the need to have someone to follow. Today we might quarrel with the insistence on alpha males; there are, and must be, alpha females too. But we need alphas. We need someone we can follow. We need someone with a vision of peace, a strategy for peacemaking and peacekeeping. Most of us are not made of alpha stuff. We must have in front of us a leader whose strength is indisputable, whose intellect is powerful, whose spirit is indomitable, and whose character is unquestionable. We must have someone who is committed to creating a peace-filled and orderly world.
But where shall we find such a person? Who will give us that sort of leadership? Who can make peace and keep peace for us. Will we find such a leader in politics? Some of us quickly became accustomed to the idea of a presidential vacuum during the recent election crisis. Some of us felt that the nation had not so much chosen a leader as it had waffled on both of the candidates. They just did not seem to inspire great passion, one way or the other. No real alpha males there.
Shall we find such a leader in the business world? An alpha male among the megamillions of the dotcom pioneers or the inventors of new biotechnologies? Will wealth make peace?
Shall we find an alpha in the academic world? A philosopher who can put all wisdom together and create peace?
Or in the military world? An alpha general who can marshal military muscle sufficient to hold the field for peace?
In a world of change and conflict, in a time of suspicion and terror, if we are to have peace, we must follow a leader who is an unquestioned alpha. Someone who stands without blemish at the head of the pack. Someone whose life, whose heart, whose mind, whose spirit we may trust.
Two thousand years ago, all of the same pursuits toward peace we use today had been tried and found wanting. The world had tried politics and there was no peace. Augustus Caesar on his throne in far-off Rome held that throne through intrigue and terror, not trust. Men followed Augustus because they had to, not because they wanted to. And there was no peace. There was no alpha.
Wealth had not created peace either. In fact the pursuit of wealth had wreaked havoc on humanity, for slavery was everywhere, and the unbridled pursuit of wealth made life miserable. Everywhere there were thieves and highway robbers. Decent people could not be safe, even in their own homes, when the publicans came around. King Herod, a small-minded man with a penchant for a pretty face and an appetite for self-indulgence, could have cared less about his people. No peace, no alpha there to guard the public trust.
Nor had military might made peace. Oh, Rome had imposed its own understanding of peace on the empire, but it was bought with a great price. Someone quipped that the Romans entered your land, destroyed it, made it a desert, and then called that “peace”. They came to destroy and not to build. And they governed with self-centered little men like Pontius Pilate, more concerned about being noticed by Rome so that a promotion would come than about building up the people. No alphas there, no leaders to be trusted.
Two thousand years ago, as now, the world was hungry for true peace. And needed someone to bring it peace. Needed an alpha leader to follow. The wonder of it all, that on a starlit night on a Judean hillside, heaven and earth saw Him born. A babe, but not just any babe. The prince of peace. A child, but not just any child. The alpha, the word made flesh.
“I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.
I submit to you tonight that Jesus the Christ, the child of Bethlehem, is the world’s alpha male. He is the one we must follow if there is to be peace. He is the one who can be trusted. He is the one who knows the secrets of our hearts and can bring us to authentic peace. He is our alpha.
Jesus Christ is our alpha, for He leads out of poverty and humility, not out of wealth and pompous prestige. Jesus Christ is our alpha, for He shows us that whoever is worth following is worthy because of the qualities of character he has, not because of the trappings of power around him. Leadership is not what you have, it is what you are. Leadership is not what stuff you have accumulated, it is the stuff you are made of. Jesus is our alpha because He leads us not with wealth or political power or military muscle, but with the force of His character.
Gardner Taylor is known as a prince of preachers. Many have tried to imitate his inimitable preaching style. The story is that years ago, one young preacher, noticing that Gardner Taylor often preaches with his pulpit robe hanging open, decided that would be his style too. He went to his pulpit, opened his robe, then opened his mouth, and quickly demonstrated that it’s not the robe on the outside of the man, it’s what’s inside the man inside the robe that makes a preacher. Jesus is our alpha, for he leads from a lowly stable, dressed in swaddling clothes, with nothing to persuade us of His importance. But He is our alpha by the force of His character.
Martin Luther King taught us a few years ago to be sure to measure others not by externals, like the color of their skin or the size of their bank account. He reminded us to measure others by the content of their character. Jesus Christ is without spot or blemish, without failure or flaw. He is our alpha, for He leads us not by the stuff He has, but by the stuff He is.
“I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty. Further, Jesus Christ is our alpha, for He leads by identifying with us. Not by lording it over us, but by identifying with us. By living among us, feeling what we feel, seeing what we see, tasting what we taste, suffering what we suffer. He is no lofty philosophical ideal, above it all, untouched by the human predicament. He is the word made flesh, right here, getting his hands dirty, with us. With us. Immanuel, God with us. He identifies with us, just as we are.
If you travel around the world and see the images of Jesus as they are presented in various cultures, you will see a remarkable thing. You will see Jesus’ face taking on the characteristics of all the peoples who worship Him. In Japan, His almond-shaped eyes look out at you from rice paper paintings. In Peru, His high cheekbones are those of an Inca noble. In Poland, His features are unmistakably Slavic. In northern Europe, His image looks a bit like mine. In Africa, His image looks like many of you. It’s not that any of these images are historically and literally correct. Very likely Jesus the man looked something like your Jewish or your Arab neighbors. It’s not that these images are historically correct; they’re not. But they are spiritually correct. They are spiritually true.
Jesus is our alpha because He identifies with us. It is He, not Santa Claus, who knows what you’ve been thinking, for He knows who we are and what we face. He has been here. He has walked among us. He is like us and yet unlike us. Not a God a way out somewhere in the stratosphere, remote and untouchable. But with us. Among us. Like us. Jesus is our alpha, our prince of peace, for He identifies with us.
Further, Jesus is our alpha, for He teaches a radical new way of life, a way of life which, if we take it seriously, will lead to peace. Jesus is our alpha, our pioneer, for He teaches a way of life like no other teacher who has ever lived.
I am persuaded that the sickness of modern Christianity is that we have not taken seriously the radical demands of our master. When Jesus tells us that if someone strikes us on one cheek, we are to turn the other, we dismiss that as unrealistic idealism. When Jesus teaches us that when that person who is so demanding, so insistent, and we’ve already given him as much as we think he deserves — when he asks for even more, we can’t handle it. We don’t like it. We won’t do it. But Jesus teaches that if any one asks of you your coat, give him your cloak as well. What a radical teacher He is! And we have never really taken Him seriously.
This coming year I hope to lead an outreach that will be second to none into a year of rediscovering Jesus. I want to gain buy-in of all denominations to form a coalition to push the initiatives of the gospel to a degree that gang-bangers and addicts alike would receive the essential Jesus. I hope we will conclude, as did the Temple officers reported in John’s Gospel, “Never man spake like this man.” How true that is! With what matchless insight He probes us and instructs us and leads us! Jesus is our alpha, for He teaches a radical new way of life.
State-level spending on prison education programs declined sharply during the economic downturn, with the sharpest drop occurring in states that incarcerate the most prisoners, according to a new RAND Corporation study.
Large states cut spending by an average of 10 percent between the 2009 and 2012 fiscal years, while medium-sized states cut spending by 20 percent, according to the study.
“There has been a dramatic contraction of the prison education system, particularly those programs focused on academic instruction versus vocational training,” said Lois Davis, the study’s lead author and a senior policy researcher at RAND, a nonprofit research organization. “There are now fewer teachers, fewer course offerings and fewer students enrolled in academic education programs.”
While the drop appears to have resulted from budget cuts prompted by the economic downturn, Davis said evidence suggests that the curtailment of prison education could increase prison system costs in the longer term.
“We need to weigh the short-term need to reduce budgets with the long-term consequence of trimming programs that help keep people from returning to prison after they have paid their debt to society,” Davis said.
The findings are from the capstone report of a project sponsored by the U.S. Department of Justice to assess the effectiveness of correctional education programs and help chart a path forward to improve understanding of both academic and vocational education for inmates.
There long has been debate about the role prison-based education programs can play in preparing inmates to return to society and keeping them from returning to prison. Recidivism remains high nationally, with four in 10 inmates returning to prison within three years of release.
The RAND study included a comprehensive review of the scientific literature about correctional education programs for adults and a meta-analysis to synthesize findings from multiple studies about the effectiveness of correctional education programs.
Released in 2013, the meta-analysis found, on average, inmates who participated in correctional education programs had a 13 percentage point reduction in their probability of returning to prison. Researchers also found that prison education programs are cost effective, with a $1 investment reducing incarceration costs by $5 during the first three years post-release.
In the latest report, researchers detail findings from a survey of state correctional education directors about how funding changed after the recession struck in 2008.
Overall spending on prison education nationally fell on average by 6 percent from 2009 to 2012, but that masked much larger drops in the states with the largest prison populations. Vocational programs fared better, but there were still significant cuts in large and medium-sized states.
State correctional education directors expressed concern that a new general education development (GED) exam that begins this year will make it harder for inmates to earn their high school equivalent diplomas.
The new exam is more rigorous and relies on computer-based testing — a profound change for states’ correctional education programs that often have limited computer resources. Of the 31 states that plan to implement the 2014 GED exam, 14 expect the more-rigorous approach will drive down participation and 16 states expect fewer inmates to complete the exam.
Researchers say that for corrections officials to make better decisions about how to spend limited funding, new information is needed to understand what dosage and models of instruction are associated with better results.
“We know prison education works, but we don’t know which instructional models provide the best results or how much instruction and training inmates need to be successful,” said Robert Bosick, a report co-author and a social scientist at RAND. “Answering these questions will help correctional leaders to direct limited resources in a way that provides the most benefits.”
Attorney General Eric Holder and Secretary of Education Arne Duncan today announced research findings showing that, on average, inmates who participated in correctional education programs had 43 percent lower odds of returning to prison than inmates who did not. Each year approximately 700,000 individuals leave federal and state prisons; about half of them will be reincarcerated within three years. The research, funded by the Justice Department’s Bureau of Justice Assistance, was released today by the RAND Corporation.
“These findings reinforce the need to become smarter on crime by expanding proven strategies for keeping our communities safe, and ensuring that those who have paid their debts to society have the chance to become productive citizens,” said Attorney General Holder. “We have an opportunity and an obligation to use smart methods – and advance innovative new programs – that can improve public safety while reducing costs. As it stands, too many individuals and communities are harmed, rather than helped, by a criminal justice system that does not serve the American people as well as it should. This important research is part of our broader effort to change that.”
The findings, from the largest-ever analysis of correctional educational studies, indicate that prison education programs are cost effective. According to the research, a one dollar investment in prison education translates into reducing incarceration costs by four to five dollars during the first three years after release, when those leaving prison are most likely to return.
“Correctional education programs provide incarcerated individuals with the skills and knowledge essential to their futures,” said Secretary of Education Duncan. “Investing in these education programs helps released prisoners get back on their feet—and stay on their feet—when they return to communities across the country.”
With funding from The Second Chance Act (P.L. 110-199) of 2007, the RAND Corporation’s analysis of correctional education research found that employment after release was 13 percent higher among prisoners who participated in either academic or vocational education programs than among those who did not. Those who participated in vocational training were 28 percent more likely to be employed after release from prison than those who did not receive such training.
The report is a collaborative effort of the Departments of Justice and Education, two of 20 federal agencies that make up the federal interagency Reentry Council. The Reentry Council’s members are working to make communities safer by reducing recidivism and victimization; assisting those who return from prison and jail in becoming contributing members of their communities; and saving taxpayer dollars by lowering the direct and collateral costs of incarceration. Attorney General Holder chairs the Reentry Council which he established in January 2011.
The surprising truth about living in the strength of weakness
What do you think makes someone a winner in life? Is it wealth, education, prominence, or fame? This world’s standards are quite different from the Lord’s: our culture esteems the self-made man, but God’s scale for success measures by dependence, not strength. Instead of looking for strong, independent people, He seeks those who know they’re weak and inadequate.
The apostle Paul was a man who knew how to live victoriously. As he neared death, he summed up his life with these words: “I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing” (2 Tim. 4:7-8). He expressed no hint of disappointment or regret but, rather, bold confidence that he had fulfilled God’s purpose.
That’s how the Lord wants all of us to live. No Christian wants to come to the end of life and feel remorse over wasted opportunities to live for Christ. Today is the day to evaluate whether you’re following the apostle’s example.
• Paul fought the good fight. When you trusted Christ as your Savior, you entered a battleground. Satan lost your soul, but he’s not about to give up. He’ll do anything to make you useless for the kingdom of God. The bad news is that you are no match for the Devil—it’s impossible for you to win this fight in your own strength. But Christ has given you His armor and the sword of His Word so you can stand firm (Eph. 6:10-17).
• He finished the course. Paul likened the Christian life to a marathon. God has designed a specific path for each of us and has bestowed gifts and abilities to enable us to fulfill His purposes and finish the course. This race is long and filled with distracting obstacles, but Christ hasn’t left us to struggle on our own. His Holy Spirit guides and strengthens us along the way.
• And he kept the faith. After revealing Himself to Paul on the road to Damascus, Jesus entrusted him with a priceless treasure: the gospel. The word keep means “to guard,” and that’s what Paul did as he preached and defended the faith—whether to Gentile skeptics or religious Jews.
When we compare our life to Paul’s, we may feel discouraged and defeated. After all, who could possibly live up to his example? Although we tend to think of the apostle as a “super Christian,” he would be the last one to claim the glory for a well-lived life. He had learned the secret: “I can do all things through Him who strengthens me” (Phil. 4:13).
The principle of dependence
Man is inadequate to fulfill God’s purposes, but Jesus provides everything we need. In his letters, Paul used the term “in Christ” to describe this dependent relationship. To live “in Christ” means we are walking around in human bodies that are overflowing with the very life of Jesus. He dwells within us through the Holy Spirit, making us capable of achieving whatever He directs us to do.
Jesus used the analogy of a vine and branches to describe this relationship. The only way a branch can bear fruit is by abiding in the vine so the sap can flow through it. In the same way, a Christian must maintain a connection with Jesus in order to become and do what He desires. In fact, Jesus said, “Apart from Me you can do nothing” (John 15:5).
Do you really believe this? Before you respond, think back over the last week. What kinds of situations did you face on the job, at home, or in church? Did you depend on Christ for wisdom, courage, and strength, or did you rely on yourself?
The problem of pride
One of the greatest obstacles to a dependent life is our own foolish pride. We forget that God is our Creator and Sustainer, and we are all totally dependent upon Him, even if we don’t realize it. Without the Lord, we couldn’t take our next breath or have any hope of eternal life. We’re totally unable to save ourselves; no one can come to Jesus unless the Father draws him (John 6:44). Those who live in pride have simply closed their eyes to the reality of their condition.
The potential of a dependent life
Although many people can boast of impressive accomplishments, anything they’ve achieved in their own strength will have zero eternal value. The only way to realize our full potential is to be rightly related to God through His Son, living in submission and reliance upon Him. With the almighty presence of the Holy Spirit within us, we tap into supernatural strength to accomplish what we can’t humanly do.
Yet despite God’s abundant power, many Christians are still living in defeat. When asked to serve the Lord in a challenging way, they claim, “Oh, I couldn’t possibly do that!” The real problem is unbelief. They aren’t seeing the situation from God’s perspective. He’s promised to strengthen us to do all things within the parameters of His will, but we’re afraid of failure. Fear draws a line around our life and limits God’s work in and through us. Self-made boundaries always hinder us from becoming the people He wants us to be. If we automatically say no to a God-given challenge, we are not living in our full potential. The Lord wants to do so much more in us than we generally let Him.
But our potential in Christ doesn’t just refer to accomplishments and service. It also applies to our attitudes. Paul talked about learning to be content in every circumstance, whether in need and hardship or comfort and abundance (Phil. 4:11-13). We see this same attitude demonstrated in his life when he suffered from “a thorn in the flesh” (2 Cor. 12:7-10). Christ told him, “My grace is sufficient for you, for power is perfected in weakness.” Paul’s response shows that he had truly learned the value of a dependent life: “Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me.” If you and I could learn this lesson, we would be more like Paul because we’d recognize that Christ in us is sufficient for every heartache, burden, and sorrow we experience.
The practice of dependence
Now, the big question is, How do you move into a life of total dependence upon Christ? The first step is to acknowledge that you are completely inadequate to be and do what God desires. Your only hope of living a victorious life is to develop the mindset of Galatians 2:20: “It is no longer I who live, but Christ lives in me.” If you’ll begin each morning with this attitude and let it shape your decisions throughout the day, you’ll begin to glimpse what He is able to do in and through you. The more you surrender to His plans and obey by relying on His strength, the more you’ll live in your full potential.
In today’s United States, is being black determined by the color of your skin, by your family, by what society says or something else?
Courage is not the absence of fear, but rather the judgment that something else is more important than fear.
Most of the important things in the world have been accomplished by people who have kept on trying when there seemed to be no hope at all.
What lies behind us and what lies before us are tiny matters compared to what lies within us.
Ralph Waldo Emerson
“Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light not our darkness that frightens us. We ask ourselves ‘who am I to be brilliant, gorgeous, talented and fabulous?’
Actually, who are you not to be? You are a child of God. Your playing small doesn’t serve the world. There’s nothing enlightened about shrinking so that other people won’t feel insecure around you. We were born to make manifest the glory of God that is within us.
It’s not just in some of us; its in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same.
As we are liberated from our own fear, our presence automatically liberates others.” Marianne Williamson
What is black? Race. Culture. Consciousness. History. Heritage.
A shade darker than brown? The opposite of white?
Who is black? In America, being black has meant having African ancestry.
But not everyone fits neatly into a prototypical model of “blackness.”
Scholar Yaba Blay explores the nuances of racial identity and the influences of skin color in a project called (1)ne Drop, named after a rule in the United States that once mandated that any person with “one drop of Negro blood” was black. Based on assumptions of white purity, it reflects a history of slavery and Jim Crow segregation.
In its colloquial definition, the rule meant that a person with a black relative from five generations ago was also considered black.
One drop was codified in the 1920 Census and became pervasive as courts ruled on it as a principle of law. It was not deemed unconstitutional until 1967.
Blay, a dark-skinned daughter of Ghanian immigrants, had always been able to clearly communicate her racial identity. But she was intrigued by those whose identity was not always apparent. Her project focuses on a diverse group of people – many of whom are mixed race – who claim blackness as their identity.
That identity is expanding in America every day. Blay’s intent was to spark dialogue and see the idea of being black through a whole new lens.
“What’s interesting is that for so long, the need to define blackness has originated from people who were not themselves black, and their need to define it stemmed from their need to control it,” says Blay.
Blackness, she says, isn’t so easily defined by words. What is blackness for one person may not necessarily be that for another.
“And that’s fine,” Blay says. “Personally, my blackness is reflective of my ancestry, my culture and my inheritance.”
“Black,” in reference to people and identity, she says, is worthy of capitalization. Otherwise, black is just another color in the box of crayons. (CNN, like other news organizations, does not capitalize black or white.)
Kathleen Cross: Black as a descriptor of color makes her identity hard to accept.
California author Kathleen Cross, 50, remembers taking a public bus ride with her father when she was 8. Her father was noticeably uncomfortable that black kids in the back were acting rowdy. He muttered under his breath: “Making us look bad.”
She understood her father was ashamed of those black kids, that he fancied himself not one of them.
“My father was escaping blackness,” she says. “He didn’t like for me to have dark-skinned friends. He never said it. But I know.”
She asked him once if she had ancestors from Africa. He got quiet. Then, he said: “Maybe, Northern Africa.”
“He wasn’t proud of being black,” she says.
Cross’ black father and her white mother never married. Fair-skinned, blue-eyed Cross was raised in a diverse community.
Later, she found herself in situations where she felt shunned by black people. Even light-skinned black people thought she was white.
“Those who relate to the term ‘black’ as a descriptor of color are unlikely to accept me as black,” she says. “If they relate to the term ‘black’ as a descriptor of culture, history and ancestry, they have no difficulty seeing me as black.”
At one time in her life, she wished she were darker – she might have even swallowed a pill to give her instant pigment if there were such a thing. She even wrote about being “trapped in the body of a white woman.” She didn’t want to “represent the oppressor.”
She no longer thinks that way.
She doesn’t like to check the multiracial box. “It erases everything,” she says.
She doesn’t like biracial, either. Or mixed. It’s not her identity.
“There’s only one race,” she says, “and that’s the human race.”
“I am a descendant of a stolen African and Irish and English immigrants. That makes me black – and white – in America.
Blackness and culture?
Biany Perez, 31, loves Michael Jackson but she doesn’t know the Jackson Five. She didn’t know that “Good Times” was a television show about a black family struggling to survive in south Chicago. Nor was she able to pick up certain colloquialisms in the English spoken by the black kids in the Bronx, where she grew up the daughter of Dominican parents.
Some people questioned Perez’s blackness because she didn’t fit into their definition of black.
She spoke only Spanish at home. She watched Telemundo and listened to Puerto Rican boy band Menudo.
She wasn’t black enough because she was Latina and not Latina enough because she was black.
“The way I look shakes the image of Latina,” says Perez, a program manager at a nonprofit in Philadelphia. “As I started getting older, I felt more comfortable in my skin.”
Now, she calls herself Afro-Domincan.
“I think black is a broader definition I also embrace,” she says. “Black is more than just saying that I am an African in America. It’s political.
“It’s about me connecting myself to my ancestors.”
For Perez, black is about empowerment.
Biany Perez: Too Latina to be black, too black to be Latina?
Kristina Robinson calls herself black over Creole.
Creole identity is a complicated thing in Louisiana, says Kristina Robinson, 29, of New Orleans.
It’s an ethnicity, a cultural designation for people descended from colonial settlers in Louisiana, mainly of French and Latin lineage.
The term Creole was claimed by the French and Spanish settlers in colonial times but it also referred to Africans and people who were a mixture of races. Those mixed-race descendants became a unique racial group and sometimes even included Native American heritage.
But in popular representation, Robinson says Creole has come to be defined as skin color.
She doesn’t want to deny the rich Creole history but she doesn’t identify as such if it means moving away from her blackness.
Black people think that her embrace of Creole means a rejection of being black.
“I never wanted to distance myself from my black ancestors,” says the creative writing graduate student at Dillard University.
“They are the ones who claim me.”
In her light skin, Robinson understands the insidious ways of colorism, a system in which light skin is valued more than dark skin.
“Colorism is a major problem within the Creole community and the black community,” she says. “It’s underdiscussed. It’s perplexing and vexing how to work out this idea. I can see how the one drop rule is why we have so much colorism in our society.
“One drop is a lie,” she says. “Black plus white doesn’t equal black or it doesn’t equal white. It equals black plus white.”
She calls herself black. But other people think she is from India or the Middle East, especially in her academic work environment, where she does not have black colleagues.
“The assumption is I am not black,” she says.
Ultimately, she believes environment plays a big role in identity.
Few people, she says, think that of her sister. One reason may be that her sister has more of a button nose. But another reason is that she works in a field with more black people, whereas Robinson finds herself in academic settings where she is the sole black woman.
Robinson acknowledges her lighter skin gives her privilege in a color-conscious society.
“But in those situations where you have to identify yourself and you choose to identify yourself as white – there’s a big denial going on there.
“I do think it’s troublesome when someone who is of mixed race chooses to deny that part of them that was oppressed,” she says.
James Bartlett: White privilege means the freedom not to have to address race.
Race equals identity, or not?
Race is a social construct; identity is personal.
That’s how James Bartlett, 31, views it.
“I’m black, I’m biracial,” he says of his black father and Irish mother, who met and married in Louisville, Kentucky, just a few years after a 1967 U.S. Supreme Court ruling that made anti-miscegenation laws unconstitutional.
He was raised in an all-black neighborhood; his mother was the only white person on the block.
“I interchanged between saying I am biracial and I am black,” he says. “The culture I live in is black. I felt black because black people considered me black. That was because of the one drop rule.”
But later, when he went to Ghana, the locals thought he was from Lebanon. Kids called him “Oburoni,” the word for a white man.
Bartlett felt as though he were being told he was not who he really was even before he could interact with them, as though they were taking away his black identity.
“It put me on the complete opposite side of the coin,” Bartlett says. “The first reaction was to put me in a box.”
In America, people thought of him as a lot of things but not usually straight-up white.
“It’s difficult for me to separate race and identity,” says Bartlett, the newly named executive director of the Museum of Contemporary Diasporan African Arts in Brooklyn.
He is black, he says, because he didn’t grow up with white privilege. What is that? The freedom, he replies, to not have to address race.
“I definitely didn’t grow up with that,” he says.
Being white in America is also knowing that people who look like you are always representing your interests in institutions of power.
“That is the essence of white privilege,” he says. “Regardless of changing (demographic) percentages and numbers, racial representation is going to remain out of balance for quite some time.”
In some ways, Bartlett says, he has been more attuned to race as a light-skinned black man than he would have been had he been darker.
Bartlett feels white people in America are threatened by the tide of color across the nation and that it will give rise to an us against them” mentality.
“I think blackness will change, too,” he says. “The biggest change in the near future will be the end of blackness as a diametric opposite to whiteness.”
Charles Cloud: He could have passed for a lot of things. He chose black.
Here and abroad
Charles Benjamin Cloud, 63, remembers a time when he was angry at all white people. That was in the time of the white water fountain and the black water fountain.
“They had their side of town; we had ours,” he says of his childhood in New Bern, North Carolina.
As the son of a Cherokee man and a part-Cherokee, part-black woman, Cloud could have passed for something other than black.
“If I had decided to tell everyone I was Puerto Rican or Mexican, people probably wouldn’t have known a difference,” he says.
But he didn’t.
“I never wanted to identify as white,” he says.
“Blackness is a state of mind more so than a physical experience. But back then, physical appearance was much more of a black identity than it is now.”
Cloud joined the Air Force and traveled the world. His light, ruddy complexion threw people off. The Turks thought he was Turkish; the Iranians thought he was from Iran. He even passed for Greek.
But back home, he chose not just to be American. He was black.
Sembene McFarland gets strange questions because of her skin condition.
What happens when you lose your color as is Sembene McFarland, a 35-year-old emergency room nurse in Newark, New Jersey?
She has a condition known as vitiligo and is losing the pigmentation of her skin. The disorder affects people of all races but is most prominent in those with darker complexions.
McFarland describes herself as “garden-variety black” but once her vitiligo became noticeable, she found herself the target of outlandish comments.
When McFarland was working at a cash register job at a Barnes and Noble, a customer told her, “If you got rid of the rest of the color, you would be a really pretty Asian girl.”
“Thank you very much,” McFarland told the woman. “Have a nice day.”
Now, she can’t relay the story without laughing out loud.
Others have wondered: Were you white first or black first?
“That blew my mind,” she says.
Her skin condition shows how people think of being black so literally, she says.
“When I think black, I don’t think a particular shade,” she says.
McFarland was 16 when she first learned she had vitiligo. It was tough. At that young age, no one wants to stand out.
Later she laughed. In high school in Mississippi, her classmates always joked she wanted to be white. She spoke like a white person. Some people said she sat like a white person – all proper.
Now here she was, turning white.
In the end, McFarland says, it’s not about black or white. It’s all the shades of gray that make people uncomfortable.
Brandon Stanford: My complexion is not black but I am black.
Unique but certain
Brandon Stanford’s parents met in school in New Jersey. His mom’s Irish family rejected her for dating a black man.
They’ve been married 37 years.
In that time, a lot has changed about being a child of an interracial marriage. For one, the man who occupies the White House is the son of a Kenyan man and a white American woman. Many Americans think being mixed is “cool.”
Stanford, 29, has his own take.
“I wouldn’t say that being mixed race is either cool or not cool,” he says.
“I’d say it’s a reality that one can choose to embrace by seeing the beauty of a world where the possibilities of transcending the limitations of race and racism exists if one is able to recognize the oneness of humanity. Is this not what our democracy is supposed to represent?”
Stanford, a graduate student in African-American studies at Philadelphia’s Temple University, has had his identity questioned by both whites and blacks. That makes being mixed race difficult for some.
Some times white people speak about black people in front of Stanford, assuming he is white. He lets them go on for a while and then says: “By the way, I am one of them.”
“I have a unique position in the world based upon what my complexion is,” Stanford says. “I always have an opportunity to unsettle people’s minds.”
But Stanford has never wavered on his identity.
“My complexion is not black, yet I am black,” he says.
Stanford doesn’t deny his Irish ancestry. The Irish, he points out, were thought of as inferior by the English. They, too, faced discrimination in the United States. Black people were often called the “dark Irish,” he says.
But the Irish in America distanced themselves from the anti-slavery movement in the interest of joining the white mainstream, Stanford says. That’s where his connection to the Irish stops.
“I identify myself as African-American because of the history of the culture,” he says.
Kaneesha Parsard: Blackness stems from a moment in history.
The past in the present
That’s how Kaneesha Parsard, 23, grew up. She was the daughter of parents who immigrated to the United States from Jamaica in the 1980s.
She didn’t understand what her father’s ancestry – her grandfather was Indian – had to do with her.
“I took the one drop rule pretty seriously,” says Parsard, a graduate student in African-American studies at Yale University.
Parsard’s father was born in British-ruled Jamaica. He was raised with Indian people but identified as black because, she says, of how exclusionary Indian communities can be in Jamaica.
She began to think about her own identity when roti and chicken curry appeared at the Thanksgiving table.
“What I have come to realize is that … people’s history is intertwined, that being mixed race is not at odds with being black,” she says.
“When we think about blackness, it’s usually along a black-white context,” she says. “But there are many histories, interesting histories of resistance.”
For Parsard, blackness stems from a moment in time in 1492, with the discovery of a new land and a history of brutality that followed.
Appearance is a primary factor for many Americans in determining race and identity. For Parsard and others in Yaba Blay’s project, it’s not.
I do not deny that I planned sabotage. I did not plan it in a spirit of recklessness nor because I have any love of violence. I planned it as a result of a calm and sober assessment of the political situation that had arisen after many years of tyranny, exploitation and oppression of my people by the whites.
There is no question that the National Football League deserves to be under the national media microscope. The apparent proliferation of NFL players committing violent or abusive acts, and the soft punishments imposed on them by the League have deeply and understandably troubled millions of Americans. Perhaps most egregiously, it seems that NFL Commissioner Roger Goodell was content to bury the evidence that former Baltimore Ravens player Ray Rice viciously struck his wife.
How can a professional athlete continue to comfortably live life as a felon and common everyday human beings are denied everything as a felon? With a slew of domestic violence cases permeating the NFL, some football fans arebenching America’s favorite fall pastime.
Even after the league enacted tougher punishments for domestic violence and three accused players sat out during games Sunday, the Twitter hashtag #BoycottNFL and calls for Commissioner Roger Goodell’s removal are running rampant.“No football for me today. Fire Goodell and I may return. #BoycottNFL @nflcommish @nfl #FireGoodell,” Scott Allen tweeted.And the women’s rights group Ultraviolet flew a banner over the New York Giants-Arizona Cardinals game Sunday, saying Goodell must go.
There is no question that the primary goal of this latest campaign on the left is to impose some form of reform on the institution of professional football.
“If pressure from the public keeps this ugly enough that advertisers go further than issuing statements of disappointment and actually turn away, we might just see the kinds of structural reforms that offer some measure of reform at the NFL,”
The call to reform the National Football League would be understandable, though a little excessive, if it was only this recent spate of domestic violence accusations and the NFL’s apparent desire to shield their players from consequence for their actions that spurned the left to demand the reform of professional football. But it is not.
Reforming or even federally regulating this uniquely American game has been a pet cause for many on the left for years.
In early 2013, President Barack Obama told The New Rebublic that he would not allow his son, if he had one, to play the notoriously violent game. His comments came amid a fiery controversy which waxed and waned as most do – a feature of the modern ADD news cycle — about evidence that professional football players suffer from concussive brain injuries long after they leave the field for good.When MSNBC’s Alex Wagner asked Rep. Bill Pascrell (D-NJ) if there was “bipartisan support to regulate safety in the NFL,” the congressman said there should be. At the very least, he added, mandatory education programs in public schools about on-field safety should be implemented.In that segment, The Nation magazine editor Katrina vanden Heuvel added that the NFL is culpable for the care of its players because of what she claimed was the League’s historic efforts to cover up the damage their players suffer.
For the most part, the left stays on message; Professional and college football are violent, cutthroat games, and they need to be regulated for the good of the players and the fans. Occasionally, however, the veil slips and the perpetually outraged reveal that their true target all along was the game of football itself.
The focus of this post is to present the concept of integrity in professional athletes. Professional athletes are public figures and as such their personal lives become public information in many cases. There are many athletes who display a high degree of integrity in their actions while others do not. Professional athletes are role models and as such their decisions and actions influence a number of people who look up to them. When an athlete has a run in with the law it displays badly on the profession and the team to which they belong. However, there are those who display a high degree of integrity and professionalism but do not seem to get the recognition beyond their immediate community/region.
Many professional athletes are an asset to their communities and deserve to be recognized for their contributions beyond their community. Today it seems that those who have problems get more of the attention while others who contribute positively to their community do not. Those professional athletes who are arrested and convicted of a felony should be penalized financially. There are times that have been in the news where professional athletes have been called on the carpet for their actions. In some cases players have been suspended from playing. When this occurs their pay should also be forfeited, if it is not.
All professional athlete contracts should have a clause establishing rules for acceptable behavior and the penalties for breaking them. If such rules exist they should be more publicized. Everyone makes mistakes and people should be allowed some consideration to some extent. However if the actions and/or behavior is continually repeated and/or involves the committing of a felony offense for which they have been convicted, then their contract should be terminated. It is better to have athletes who respect their profession than those who constantly bring embarrassment. Embarrassment applies to their profession, their team and their community. Conviction must be in a court of law not public opinion. While some fans may not be happy about the situation they must remember that professional sports need to instill integrity in the profession. Professional sports will gain respect from the public if they promote integrity and enforce the penalties that are in place for violations.
Integrity in our society seems to be lacking today and professional sports can be a leader in making a statement that integrity is important. It must be remembered that being accused of a crime such as a felony does not mean that the person is guilty. Therefore, no penalty or restriction should be imposed unless a conviction is achieved through a court of law. Sometimes news coverage of public personalities gives the impression they have been tried and convicted. News organizations should carefully cover any situation involving professional athletes as to not give the impression the accused is guilty. Many news organizations do cover the news honestly while presenting the facts. Athletes who are convicted, not just accused of felonies should not be continually paid for their behavior especially if it interferes with their performing the responsibilities for which they have contracted.
It must also be considered that as public figures there are those who will try to get attention by accusing professional athletes for crimes they did not commit. This is wrong. Prosecutors should consider the evidence before deciding a case against a professional athlete. If witnesses (s) constantly change their minds it does not provide a reliable basis for making a decision to prosecute. Accusations which constantly change in the details, in my opinion, do not warrant wasting government time and money to prosecute. There are enough cases in our court system. Our courts do not need to be flooded with unwarranted cases that are not supported by valid and reliable evidence.
Another point that must be made is that any person who has a valid accusation against a professional athlete should not be afraid to bring their evidence to the applicable prosecutor. Prosecutors should treat any person bringing evidence against a professional athlete with respect. If it is found that any person or persons bringing accusations against a professional athlete is deemed to be totally unsubstantiated, they should be prosecuted to the full extent of the law.
WE wear the mask that grins and lies,
It hides our cheeks and shades our eyes,—
This debt we pay to human guile;
With torn and bleeding hearts we smile,
And mouth with myriad subtleties.
Why should the world be over-wise,
In counting all our tears and sighs?
Nay, let them only see us, while
We wear the mask.We wear the mask that grins and lies,
It hides our cheeks and shades our eyes,—
This debt we pay to human guile;
With torn and bleeding hearts we smile,
And mouth with myriad subtleties.Why should the world be over-wise,
In counting all our tears and sighs?
Nay, let them only see us,while
We wear the mask.
We smile, but, O great Christ, our cries
To thee from tortured souls arise.
We sing, but oh the clay is vile
Beneath our feet, and long the mile;
But let the world dream otherwise,
We wear the mask!
Social psychology experiments can explain how thoughts, feelings and behaviors are influenced by the presence of others.
Typically social psychology studies investigate how someone’s behavior influences a groups behavior or internal states, such as attitude or self-concept.
Obedience to Authority
“I was only following orders”
Legal defence by a Nazi leader at the Nuremberg trial following World War II
The aftermath of World War 2 made scientists investigate what to made people “follow orders” even though the orders were horrible. The Stanley Milgram Experiment showed that also non-nazi populations would follow orders to harm other persons. It was not a German phenomenon as many thought.
Milgram’s Lost Letter Experiment
Classic social psychology experiments are widely used to expose the key elements of aggressive behavior, prejudice and stereotyping. Social group prejudice is manifested in people’s unfavorable attitudes towards a particular social group. Stanley Milgram’s Lost Letter Experiment further explains this.
Obedience to a Role – Dehumanization
The Abu Ghraib prison-episode was yet another example on the power of predefined roles. The Stanford Prison Experiment by Philip Zimbardo, demonstrated the powerful effect our perception of expectations in roles have.
Behaviorists ruled psychology for a long time. They focused on how individuals learn by trying and failing. Albert Bandura thought that humans are much more than “learning machines”. He thought that we learn from role models, initiating the (bandura) social cognitive theory. It all started with theBobo Doll Experiment.
Helping Behavior – Good Samaritan
Knowing the story of the Good Samaritan makes you wonder what made the Samaritan help the stranger, and why did he not get help from the priest or the Levite? The Good Samaritan Experiment explores causes of not showing helping behavior or altruism.
The Bystander Apathy Experiment was inspirated and motivation to conduct this experiment from the highly publicised murder of Kitty Genovese in the same year.
Groups and Influence On Opinion
Sherif’s classic social psychology experiment named Robbers Cave Experiment dealt with in-group relations, out-group relations and intergroup relations.
The Social Judgment Experiment was designed to explore the internal processes of an individual’s judgment and intergroup discrimination, how little it takes for people to form into groups, and the degree to which people within a group tend to favour the in-group and discriminate the out-group.
The Halo Effect was demonstrated by Nisbett and Wilson’s experiment. It fits the situation of Hollywood celebrities where people readily assume that since these people are physically attractive, it also follows that they are intelligent, friendly, and display good judgment as well. This also greatly applies to other well-known people such as politicians.
Everyone’s got their own biases in each and every occasion, even when estimating other people behaviors and the respective causes. One of these is called the false consensus bias. Psychologist Professor Lee Ross conducted studies on setting out to show how false consensus effect operates.
Bargaining is one of the many activities we usually engage in without even realizing it. The Moran Deutsch and Robert Krauss Experiment investigated two central factors in bargaining, namely how we communicate with each other and the use of threats.
Understand and Belief
Daniel Gilbert together with his colleagues put to test both Rene Descartes’ and Baruch Spinoza’s beliefs on whether belief is automatic or is a separate process that follows understanding. This argument has long been standing for at least 400 years before it was finally settled.
People lie all the time even to themselves and surprisingly, it does work! This is the finding of the Quattrone and Tversky Experiment that was published in the Journal of Personality and Psychology.
The overjustification effect happens when an external incentive like a reward, decreases a person’s intrinsic motivation to perform a particular task. Lepper, Greene and Nisbett confirmed this in their field experiment in a nursery school.
Also called unintentional mirroring, the chameleon effect usually applies to people who are getting along so well, each tend to mimic each other’s body posture, hand gestures, speaking accents, among others. This was confirmed by the Chartrand and Bargh experiments.
Confirmation bias is also known as selective collection of evidence. It is considered as an effect of information processing where people behaves to as to make their expectations come true. People tend to favor information that confirms their preconceptions or hypotheses independently of the information’s truthness or falsity.
Choice blindness refers to ways in which people are blind to their own choices and preferences. Lars Hall and Peter Johansson further explain this phenomenon in their study.
The Clark Doll Test illustrates the ill effects of stereotyping and racial segregation in America. It illustrated the damage caused by systematic segregation and racism on children’s self-perception at the young age of five.
The Hawthorne Effect is the process where human subjects of an experiment change their behavior, simply because they are being studied. This is one of the hardest inbuilt biases to eliminate or factor into the design.
To protect our self-worth, even when faced with evidence of our errors, our first impulse is to dig in and justify our position with even more tenacity. We reject any evidence that disconfirms our original beliefs and find alternative explanations to explain why we were right in the first place. The engine that causes us to self-justify is cognitive dissonance — the uneasy feeling that surfaces when we hold two ideas that cannot be reconciled (e.g., the system works, the defendant is guilty, innocents don’t confess versus the system makes mistakes, the defendant is innocent, some innocents can be induced to confess falsely). Dissonance produces mental anguish and causes us to look for a way to reduce it. There are plenty of good external reasons for self-justification (loss of job, reputation, preventing harm to a colleague) but it is the more powerful internal reasons that often are the cause — we want to think of ourselves as honorable and competent.
How do we reduce dissonance?. One of the ways is denial, “the greatest impediment to admitting and correcting mistakes in the criminal-justice system is that most of its members reduce dissonance by denying that there is a problem.” I have seen this in the past year while dealing with the cases I just completed house arrest for.
Using examples from real cases, like my own I can show how cognitive dissonance and self-justification influence almost every decision made by police officers and prosecutors in the course of a wrongful conviction. They single out certain individuals who admitted their mistakes as modern day heroes, including former Indiana prosecutor Thomas Vanes for changing his position on the death penalty after learning that he had participated in a wrongful conviction.
Analyzes how we explain peoples behavior
We often infer a correspondence between actions and internal states
Common sense attributions have three major parts:
Consistency — Does person usually behave this way in this situation?
Distinctiveness — Does person behave differently in different situations?
Consensus — Do others behave similarly in this situation ?
To the extent we answer “Yes” to the questions concerned with distinctiveness and consensus, we are likely to make an External Attribution, that the person is behaving in a particular way due to the situation.
Information Integration — When we here a set of facts or traits associated with an individual, we weight them according to their perceived importance.
Additionally, we may put more weight on the first piece of information given to us. (Primacy effect)
We may put greater weight on negative information, especially if there is only one or two pieces of negative information given with numerous positive pieces of information.
Why do we study errors in attribution?
Errors can help us determine how people normally think about ourselves and others.
By making ourselves aware of the errors we commonly make, we may be able to prevent some of the errors.
In other words, by pointing out our faults, we hope we can improve on ourselves in the future.
You would think that after promoting and cheer-leading for the Iraq War and the politicians who pushed that failed policy, that conservatives would have found some humility or honesty about the topic along the way. You would be wrong.
The conservative movement and the Republican Party are still lying to themselves and everyone else about the Iraq War: The reasons we went to war, the support for the war, and what role the war played in American history.
As Americans we deal with the war on skin color and mass incarceration and a failed VA system, the Government now is asking for more human life to be trusted in the hands of politicians who haven’t cared for me and many other veterans of the Iraq wars. I came home a mess from nine campaigns only to find out in 2013 “why” I behaved as I did to become a terrorist in my own country. A homeless Veteran equals a disenfranchised individual that more often than not becomes a felon and poly substance abuser which is a person who has a co-occurring disorders like me.
U.S. policy in Syria: “Senate Democratic leaders today prepared legislation to expressly authorize the United States military to train Syrian rebels to help battle the Islamic State in Iraq and Syria, and House Republicans appeared ready to follow their lead.” I am appalled at the level of trust America puts in these so called good rebels, who for all we know sold the American Journalist to Isis. I ran, jumped and served in these same areas with the same questions plaguing my peace then as now. What are we doing and why are we doing it for real?
Dysfunctional Congress Prepares to Claim Another Victim: Injured Veterans
Lawmakers on both sides of the aisle agree that a pilot program to treat veterans with traumatic brain injuries should be extended. But they can’t seem to pass the needed legislation.
Come September, recovering veterans in at least 20 states could be booted from a pilot program for traumatic brain injury—not because of personal medical progress, but because of the nation’s lawmakers.Despite bipartisan support, Congress has not been able to pass an extension of the rehabilitation program. Since last fall, the extension has been attached to several pieces of veterans legislation, which failed after lawmakers were unable to agree on military and VA reforms.
“If we don’t extend it, veterans…across the country will be ejected from the care they’re going to be getting, which would constitute, in my mind, a premature discharge,” said Susan Connors, the president of the Brain Injury Association of America. “Families feel like this has been a lifeline.”
Now the VA has halted new patient admissions and informed health-care providers that it plans to discharge veterans by September 15, Connors said.
The program currently is offering more than 100 veterans the opportunity to receive treatment for traumatic brain injuries in assisted living facilities, where they get therapy for their memory, movement, speech, and community reintegration. They also relearn simple tasks, such as how to cook, make a bed, and go to the grocery store. About half of these veterans were involved in the wars in Iraq and Afghanistan, while the rest are from previous generations. Eighty-four vets already have transitioned successfully through the program.
“With traumatic brain injury, many of them are struggling to do the basics,” said Joy Ilem, deputy national legislative director of Disabled American Veterans. “The pilot [program] seemed to really offer them the type of environment that worked on a number of things they might have struggled with.”
The Iraq War was one of the worst foreign policy ideas ever put forth in American history. The war was a war of choice, completely and wholly unnecessary. In engaging in the Iraq War, thousands of lives were lost unnecessarily – American soldiers and innocent Iraqis.
There were no weapons of mass destruction in Iraq. Saddam Hussein did not have the capability to produce such weapons, nor was he hiding any such weapons. The assertions that he had this power were false.
Hussein was contained. Hussein was a thuggish dictator who posed no threat to anyone in the region besides his own people, and even then his powers were limited. The no-fly zone prevented him from having any tactical edge, while combined with international sanctions, limited his ability to do harm. His neighbors in the region faced no threat from him – not Pakistan, Iran, Saudi Arabia, or Israel.
Invading Iraq opened Pandora ’s Box in the region, and much of the chaos we see today is a result of those actions.
Military veterans experience “excessive wait time” for medical care, leading to higher incidences of preventable hospitalizations and death, according to a scientific research council.
Drawing on the findings of recent government and scholarly studies, a report issued this week by the Institute of Medicine paints a picture of a healthcare system that is understaffed, under trained, and inaccessible.
For instance, veterans seeking mental-health care at one site had to wait, on average, 86 days to see a psychiatrist, according to the report. And veterans living in rural areas may not have access to any psychiatrists at all, the report said.
The Institute of Medicine’s report comes a couple of weeks after the Government Accountability Office that Department of Veterans Affairs (VA) employees manipulated records to understate the wait times for medical appointments. In once clinic, for example, employees made it appear as though there was no wait time when, in reality, veterans experienced six- to eight-week delays for appointments, the GAO said.
Congress commissioned the study by the Institute of Medicine, which is part of the National Academies. The National Academies is a non-profit organization that often provides advice to Congress on scientific and technical issues.
While the Veterans Health Administration (VHA), the healthcare arm of the VA, requires that veterans seeking mental-health care be able to get a doctor’s appointment within 24 hours, the VHA has no “reliable and accurate method” to make that happen, the report said, citing findings from the VA Office of the Inspector General.
In my case the VHA has denied me services for 14 years. I came home seeking help and still seeking help. I am a classic case of how a veteran can become a terrorist in his own country because of being denied services after being a patriot that became a FELON and now is a TERRORIST because of a felony and substances abuse issues that came about due to trying to suppress pain and ill behavior behind anger and depression.
Taking my rest in the Lord today is paramount because I am angry about the injustice we as Americans of all races are suffering. I served this devil for 14 years, I became a prisoner of war and can’t get veteran benefits. I sit and seize in anger in my flesh but my spirit constrains the HATE my flesh feels for this conundrum of politics and injustice I wish I had an army to combat. An army of believers that have gotten tired of fighting among-est themselves. An army that really walks and is willing to draw the line in the sand of racism, hatred and injustice. We as a nation of suppose to be free bodied individuals won’t assume our rightful positions in the struggle together crossing all color and ethnic background.
Darren Wilson people massed together to move in his behalf in a monetary and solidarity fashion. The church and our communities are not massing together in prayer or to support visions of God or His righteousness. Our government has been moving toward it’s plans for years. In yet another astonishingly treasonous act the U.S. administration has eliminated yet another key check to control out of control government, the 1878 Posse Comitatus Act. The Posse Comitatus Act abolished the use of the U.S. military against our own citizens and eliminated the ability of the U.S. government to eliminate the U.S. Constitution and Bill of Rights by declaring Martial Law. ISIS The Islamic State of Iraq and the Levant (ISIS) used to have a different name: al Qaeda in Iraq. Has massed to kill steal and destroy fueled by hate, but together.
In early 2006 Congress passed bill H.R.5122 granting the President the right to commandeer Federal and State National Guard Troops for use against citizens. The bill is entitled the John Warner Defense Appropriation Act for Fiscal Year 2007 .
Section 1076 of H.R. 5122.ENR allows the President to:
“…employ the armed forces, including the National Guard in Federal service,to… restore public order and enforce the laws of the United States when, as a result of a natural disaster, epidemic, or other serious public health emergency, terrorist attack or incident, or other condition in any State or possession of the United States…, where the President determines that,…domestic violence has occurred to such an extent that the constituted authorities of the State or possession are incapable of maintaining public order; suppress, in a State, any insurrection, domestic violence, unlawful combination, or conspiracy…”
This act attempts to nullify the Posse Comitatus Act and the Insurrection Act (10 U.S.C. 331-335) and gives the President the legal ability to declare Martial Law under any condition he so chooses. This very equipment was aimed at innocent babies of all colors on American soil. I used this very equipment in nine campaigns serving this country only to see more injustice like it being used on my own people. I am hurting tonight and struggling with PEACE…
And the rest, some on boards, some on broken pieces of the ship. And so it came to pass that they escaped all safe to land (Acts 27:44).
The marvelous story of Paul’s voyage to Rome, with its trials and triumphs, is a fine pattern of the lights and shades of the way of faith all through the story of human life. The remarkable feature of it is the hard and narrow places which we find intermingled with God’s most extraordinary interpositions and providences.
It is the common idea that the pathway of faith is strewn with flowers, and that when God interposes in the life of His people, He does it on a scale so grand that He lifts us quite out of the plane of difficulties. The actual fact, however, is that the real experience is quite contrary. The story of the Bible is one of alternate trial and triumph in the case of everyone of the cloud of witnesses from Abel down to the latest martyr.
Paul, more than anyone else, was an example of how much a child of God can suffer without being crushed or broken in spirit. On account of his testifying in Damascus, he was hunted down by persecutors and obliged to fly for his life. but we behold no heavenly chariot transporting the holy apostle amid thunderbolts of flame from the reach of his foes, but “through a window in a basket,” was he let down over the walls of Damascus and so escaped their hands. In an old clothes basket, like a bundle of laundry, or groceries, the servant of Jesus Christ was dropped from the window and ignominiously fled from the hate of his foes.
Again we find him left for months in the lonely dungeons; we find him telling of his watchings, his fastings, and his desertion by friends, of his brutal and shameful beatings, and here even after God has promised to deliver him, we see him for days left to toss upon a stormy sea, obliged to stand guard over the treacherous seaman, and at last when the deliverance comes, there is no heavenly galley sailing from the skies to take off the noble prisoner; there is no angel form walking along the waters and stilling the raging breakers; there is no supernatural sign of the transcendent miracle that is being wrought; but one is compelled to seize a spar, another a floating plank, another to climb on a fragment of the wreck, another to strike out and swim for his life.
Here is God’s pattern for our own lives. Here is a Gospel of help for people that have to live in this every day world with real and ordinary surroundings, and a thousand practical conditions which have to be met in a thoroughly practical way.
God’s promises and God’s providences do not lift us out of the plane of common sense and commonplace trial, but it is through these very things that faith is perfected, and that God loves to interweave the golden threads of His love along the warp and woof of our every day experience.
I am praying that I will stand until the end as Paul, because I am very angry at this SIN in this world and the corruption within our political and justice system. Please pray for us all and especially me. If you look at this spiritual forecast and CAN STILL HAVE FUN AND GO ABOUT YOUR LIFE AS IF ALL IS WELL PLEASE LET ME KNOW HOW TO ACHIEVE THAT!!!!!!!
“Silence in the face of evil is itself evil: God will not hold us guiltless. Not to speak is to speak. Not to act is to act.” -Dietrich Bonheoffer
Bonheoffer wasn’t speaking casually with his statement. As a minister during World War II, he faced the choice to speak out against the Nazi regime, or stay silent and save himself. He chose to speak, ultimately being executed for daring to stand for truth. Injustice demands a voice.
That’s why the issue of HATE is not something we can privately hate but publicly tolerate. It is controversial. The issue of this event being connected to black and white culture has made it seem that only an intolerant hater could be 100% against racism. While I would agree we are intolerant (of sin, of murder—so was Jesus, by the way), we are not haters. On the contrary, we are lovers of Life. We love people who are destroyed by HATE and want to see redemption. Being outspoken on the issue of HATE might be unpopular, but if it’s rooted in prayer, it’s a hope for a nation when we call on the mercy of God to save. The Bible is clear that when we shed innocent blood it pollutes the land, and there are consequences for this. This officer has the right to be supported. He has the right to be innocent until proven guilty, but even as an officer of the law he does not have the right to kill unnecessarily. I pose the question, Is it HATE of a black man that has fueled these supporters of officer Wilson to be so generous with their money while not being generous with compassion to the woman who has lost her son to a senseless and merciless killing of her child. Am I guilty of HATE for pondering the question of why my GoFundMe site for the empowering of ex-offenders has not been sewed into like that of “Fatcat” the dog, or for the “Athiest” who raised money for a girl caught in a tornado in Oklahoma, not because he cared for her but only to mock God and Christianity, or because Rhianna helped to raise money for a broken cellphone? Am I a hater? NO!!! I am a man who sits and watches people donating obscene amounts of money for everything except for the empowering of human life. White supremacist support each other, athiest support each other, animal lovers help each other even after their loved one has been torn to shreds by a shark, they still go out and raise money to study why they eat people and how to stop them but they won’t sew into helping people rebuild their lives. These people I am talking about are EX-OFFENDERS!!!.
Thank you so much for all of your continued support! We have received a lot of emails through this site within the last 48 hours. We are attempting to respond to each email as quickly as possible. We also want to address all of the inappropriate comments submitted on our page. We will be refunding the donations from those who are not supporting Officer Darren Wilson. We hope all can understand. We will have all communications responded to within the next 24 hours. Thank you! Thank you! Thank you!
Operation welcome home Fatcat
Raised $7,032 of $5,000 Raised by 168 people in 8 days
Stand-up comedian Doug Stanhope has drawn a philosophical line in the sand by proclaiming that, contrary to popular belief, “hate can help.” The outspoken atheist set out to prove his theory by raising over $125,000 for a woman who identified as an atheist on television after a tornado destroyed her home. But beyond a simple act of generosity, Stanhope is now admitting that his fundraiser was at least as much about proving a point as it was charity.
After Oklahoman Rebecca Vitsmun explained to Wolf Blitzer that she didn’t “thank God” for saving her family from a deadly tornado, Stanhope was so impressed with her bravery in confirming her atheism that he created an IndieGogo fundraiser in the name of Atheists United in order to help Vitsmun, her husband and her baby.
Stanhope, who frequently and brazenly attacks religion in his act — after the Sept. 11 attacks, he quipped about George W. Bush’s appeals to religion: “Your god takes Tuesdays off” — recently released a video explaining why he raised the money.
“If you think [her admission] didn’t take balls, you’ve never been to Oklahoma,” said Stanhope, who resides in Arizona. “Saying ‘I’m an atheist’ in Oklahoma is like screaming jihad at airport security.”
He set the goal at $50,000, but $125,760 was ultimately raised in a few months after the support of other atheist celebrities such as Ricky Gervais and Penn Jillette. In exchange for contributions, donors received gifts such as a “Get Out of Hell Free Card” and a “Phone Call From God.”
Although Vitsmun indeed received the funds from the campaign to help rebuild her life, Stanhope was clear that he did not start the campaign entirely in the name of selfless charity.
“I didn’t do it because I felt sympathy because she got all her shit destroyed by a tornado,” he said. “I did it simply to be a prick to her Okie Christian neighbors, hoping they were all eating off their FEMA trucks when someone drove up and presented Rebecca with a giant cardboard check.”
The commission president saw the broken phone as another chance to raise money for under-served students who want to participate in the LAPD’s cadet program. He is auctioning it on EBay, where bids are running at more than $1,200.
Soboroff saw Rihanna at Sunday night’s game and explained his idea to auction the phone. She wrote, “Sorry! I ♥ LAPD. Rihanna,” on the phone.
The commission president says the singer went a step further and pledged $25,000 to help fund police cadets from underprivileged backgrounds and the families of fallen officers.
[T]herefore, as I live,” says the Lord GOD, “I will prepare you for blood, and blood shall pursue you; since you have not hated blood, therefore blood shall pursue you. (Ez. 35:6)
Hate is a noun that could be a verb. Godly hatred of sin has action just as its ungodly counterpart does; it takes energy and is passion. Hatred for the act of bloodshed is not hatred for people who are victims in this spiritual war. We hate bloodshed, the acts of darkness so we can love people to walk in light. Prayer is one of the primary ways in which we love people. On our own we are powerless. We may convince one person to change a decision or alter a path by the power of persuasion, but no persuasion is greater than that which is fueled by heaven.
We start with prayer, both privately and publicly, both silently and vocally, but then we carry out that revelation into the world. We vote righteously, for those who stand for Life. We volunteer at Teen crisis centers, not only out our desire to do good but out of prophetic revelation of truth. We give our money to various programs and causes, to those who work in the Life movement full time. Our prayers fuel our prophetic voice and we act.
This is why God holds prayer up as the solution for a nation riddled with the bloodshed of the innocent:
So I sought for a man among them who would make a wall, and stand in the gap before Me on behalf of the land, that I should not destroy it; but I found no one. (Ez. 22:30)
Therefore He said that He would destroy them, Had not Moses His chosen one stood before Him in the breach, to turn away His wrath, lest He destroy them. (Ps. 106:23)
Then through our vocal actions:
Open your mouth for the speechless,
In the cause of all who are appointed to die. (Proverbs 31:8)
Our prayers must be the force that drives our voices on injustice of any kind. We speak from the place of prayer, but we speak out against the face of evil, against powers and principalities and rulers of darkness (Ephesians 6), on behalf of those for whom Jesus died—especially the those who had no silver spoon or a chance to get an opportunity of equality because of a broken system riddled with HIDDEN AGENDAS and IDEOLOGIES passed down from for fathers fueled with HATE who never get a voice.
I’m reaching out to some of America’s leading foundations and corporations on a new initiative to help more young men of color facing especially tough odds to stay on track and reach their full potential.”
– President Barack Obama, January 28, 2014
“There are a lot of kids out there who need help, who are getting a lot of negative reinforcement. And is there more that we can do to give them the sense that their country cares about them and values them and is willing to invest in them?”
– President Barack Obama, July 19, 2013
When I first responded to you, I didn’t think that it would cause people to reach out to me and voice their opinions. I’ve never been on the internet in my life and I’m not fully aware of the social circles on the internet, so it was a surprise to receive reactions so quickly.
I learned that some of the responses on your website were positive and some negative. I can only appreciate the conversation. Osho once said that one person considered him like an angel and another person considered him like a devil, he didn’t attempt to refute neither perspective because he said that man does not judge based on the truth of who you are, but on the truth of who they are.
Your words struck a chord with me. You said that my perspective is different and therefore my words have a sort of value. Yet, you’re talking to a young man that’s been judged unworthy to breathe the same air you breathe. That’s like a hobo on the street walking up to you and you ask him for spare change.
Without any questions, you’ve given me a blank canvas. I’ll only address what’s on my heart. Next month, the State of Texas has resolved to kill me like some kind of rabid dog, so indirectly, I guess my intention is to use this as some type of platform because this could be my final statement on earth.
I think ’empathy’ is one of the most powerful words in this world that is expressed in all cultures. This is my underlining theme. I do not own a dictionary, so I can’t give you the Oxford or Webster definition of the word, but in my own words, empathy means ‘putting the shoe on the other foot.’
Empathy. A rich man would look at a poor man, not with sympathy, feeling sorrow for the unfortunate poverty, but also not with contempt, feeling disdain for the man’s poverish state, but with empathy, which means the rich man would put himself in the poor man’s shoes, feel what the poor man is feeling, and understand what it is to be the poor man.
Empathy breeds proper judgement. Sympathy breeds sorrow. Contempt breeds arrogance. Neither are proper judgements because they’re based on emotions. That’s why two people can look at the same situation and have totally different views. We all feel differently about a lot of things. Empathy gives you an inside view. It doesn’t say ‘If that was me…’, empathy says, ‘That is me.’
What that does is it takes the emotions out of situations and forces us to be honest with ourselves. Honesty has no hidden agenda. Thoreau proposed that ‘one honest man’ could morally regenerate an entire society.
Looking through the eyes of empathy & honesty, I’ll address some of the topics you mentioned. It’s only my perspective.
The Justice system is truly broken beyond repair and the sad part is there is no way to start over. Improvements can be made. If honest people stand up, I think they will be made over time. I know the average person isn’t paying attention to all the laws constantly being passed by state & federal legislation. People are more focused on their jobs, raising kids and trying to find entertainment in between time. The thing is, laws are being changed right and left.
A man once said that revolution comes when you inform people of their rights. Martin Luther King said a revolution comes by social action and legal action working hand in hand. I’m not presenting any radical revolutionary view, the word revolution just means change. America changes as the law changes.
Under the 13th Amendment of the U.S. Constitution all prisoners in America are considered slaves. We look at slavery like its a thing of the past, but you can go to any penitentiary in this nation and you will see slavery. That was the reason for the protests by prisoners in Georgia in 2010. They said they were tired of being treated like slaves. People need to know that when they sit on trial juries and sentence people to prison time that they are sentencing them to slavery.
If a prisoner refuses to work and be a slave, they will do their time in isolation as a punishment. You have thousands of people with a lot of prison time that have no choice but to make money for the government or live in isolation. The affects of prison isolation literally drive people crazy. Who can be isolated from human contact and not lose their mind? That was the reason California had an uproar last year behind Pelican Bay. 33,000 inmates across California protested refusing to work or refusing to eat on hunger-strikes because of those being tortured in isolation in Pelican Bay.
I think prison sentences have gotten way out of hand. People are getting life sentences for aggravated crimes where no violence had occurred. I know a man who was 24 years old and received 160 years in prison for two aggravated robberies where less that $500 was stole and no violence took place. There are guys walking around with 200 year sentences and they’re not even 30 years old. Its outrageous. Giving a first time felon a sentence beyond their life span is pure oppression. Multitudes of young people have been thrown away in this generation.
The other side of the coin is there are those in the corporate world making money off prisoners, so the longer they’re in prison, the more money is being made. It’s not about crime & punishment, it’s about crime & profit. Prison is a billion dollar industry. In 1996, there were 122 prisons opened across America. Companies were holding expos in small towns showing how more prisons would boost the economy by providing more jobs.
How can those that invest in prisons make money if people have sentences that will allow them to return to free society? If people were being rehabilitated and sent back into the cities, who would work for these corporations? That would be a bad investment. In order for them to make money, people have to stay in prison and keep working. So the political move is to tell the people they’re tough on crime and give people longer sentences.
Chuck Colson, former advisor to the President once said that they were passing laws to be tough on crime, but they didn’t even know who the laws were affecting. It wasn’t until the Watergate scandal and Colson himself going to prison that he learned who the laws were affecting. Colson ended up forming the largest prison ministry in America. He also foreseen in his book THE GOD OF SPIDERS & STONES that America was forming a new society within its prisons. Basically, that prison would become a nation inside this nation. He predicted that over a million people would be locked up by the year 2000. The book was written in the 8O’s. Now, its 2014 and almost two million people are locked up. It’s not that crime is the issue. Crime still goes on daily. It’s that the politics surrounding crime have changed and it has become a numbers game. Dollars & Cents. You have people like Michael Jordan who invest millions of dollars in the prison system. Any shrewed businessman would if you have no empathy for people locked up and you just want to make some money.
I don’t agree with the death penalty. It’s a very Southern practice from that old lynching mentality. Almost all executions take place in the South with a few exceptions here and there. Texas is the leading State by far. I’m not from Texas. I was raised in California. Coming from the West Coast to the South was like going back in time. I didn’t even think real cowboys existed. Texas is a very ‘country’ state, aside a few major cities. There are still small towns that a black person would not be welcomed. California is more of a melting pot. I grew up in the Bay Area where its very diverse.
The death penalty needs to be abolished. Life without parole is still a death sentence. The only difference is time. To say you need to kill a person in a shorter amount of time is just seeking revenge on that person.
If the death penalty must exist, I think it should only be for cases where more than one person is killed like these rampant shootings that have taken place around the country the last few years. Also, in a situation of terrorism.
If you’re not giving the death penalty for murder, then the government is already saying that the taking of one’s life is not worth the death penalty. Capital murder is if you take someone’s life and commit another felony at the same time. That’s Texas law. That makes a person eligible for the death penalty The problem is, you’re not getting the death penalty for murder, you’re actually getting it for the other felony. That doesn’t make common sense. You can kill a man but you will not get the death penalty……if you kill a man and take money out his wallet, now you can get the death penalty.
I’m on death row and yet I didn’t commit the act of murder. I was convicted under the law of parties. When people read about the case, they assume I killed the victim, but the facts are undisputed that I did not kill the victim. The one who killed him plead guilty to capital murder for a life sentence. He admitted to the murder and has never denied it. Under the Texas law of parties, they say it doesn’t matter whether I killed the victim or not, I’m criminally responsible for someone else’s conduct. But I was the only one given the death penalty.
The law of parties is a very controversial law in Texas. Most Democrats stand against it. It allows the state to execute someone who did not commit the actual act of murder. There are around 50 guys on death row in Texas who didn’t kill anybody, but were convicted as a party.
The lethal injection has become a real controversial issue here of late because states are using drugs that they’re not authorize to use to execute people. The lethal injection is an old Nazi practice deriving from the Jewish Holocaust. To use that method to kill people today, when it’s unconstitutional to use it on dogs, is saying something very cruel and inhumane. People don’t care because they think they’re killing horrible people. No empathy. Just contempt.
I understand that it’s not popular to talk about race issues these days, but I speak on the subject of race because I hold a burden in my heart for all the young blacks who are locked up or who see the street life as the only means to make something of themselves. When I walked into prison at 19 years old, I said to myself ‘Damn, I have never seen so many black dudes in my life’. I mean, it looked like I went to Africa. I couldn’t believe it. The lyrics of 2Pac echoed in my head, ‘The penitentiary is packed/ and its filled with blacks’.
It’s really an epidemic, the number of blacks locked up in this country. That’s why I look, not only at my own situation, but why all of us young blacks are in prison. I’ve come to see, it’s largely due to an indentity crisis. We don t know our history. We don’t know how to really indentify with white people. We are really of a different culture, but by being slaves, we lost ourselves.
When you have a black man name John Williams and a white man name John Williams, the black man got his name from the white man. Within that lies a lost of identity. There are blacks in this country that don’t even consider themselves African. Well, what are we? When did we stop being African? If you ask a young black person if they’re African, they will say ‘No, I’m American’. They’ve lost their roots. They think slavery is their roots. Again, its a strong identity crisis.
You take the identity crisis, mix it with capitalism, where money comes before empathy, and you’ll have a lot of young blacks trying to get money by any means because they’re trying to get out of poverty or stay out of poverty. Now, money is what they try to find an identity in. They feel like if they get rich, legal or illegal, they’ve become somebody. Which in America is partly true because superficially we hail the rich and despise the poor. We give Jay-Z more credit than we do Al Sharpton. What has Jay-Z done besides get rich? Yet we see dollar signs and somehow give more respect to the man with the money.
A French woman who moved to America asked me one day, ‘Why don’t black kids want to learn?’ Her husband was a high school teacher. She said the white and asian kids excel in school, but the black and hispanic kids don’t. I said that all kids want to learn, it’s just a matter of what you’re trying to teach them. Cutting a frog open is not helping a black kid in the ghetto who has to listen to police sirens all night and worry about getting shot. Those kids need life lessons. They need direction. When you have black kids learning more about the Boston Tea Party than the Black Panther Party, I guarantee you won’t keep their attention. But it was the Black Panther Party that got them free lunch.
People point their fingers at young blacks, call them thugs and say they need to pull up their pants. That’s fine, but you’re not feeding them any knowledge. You’re not giving them a vision. All you’re saying is be a square like me. They’re not going to listen to you because you have guys like Jay-Z and Rick Ross who are millionaires and sag their pants. Changing the way they dress isn’t changing the way they think. As the Bible says, ‘Where there’s no vision the people perish’. Young blacks need to learn their identity so they can have more respect for the blacks that suffered for their liberties than they have for someone talking about selling drugs over a rap beat who really isn’t selling drugs.
They have to be exposed to something new. Their minds have to be challenged, not dulled. They know the history of the Crips & Bloods, but they can’t tell you who Garvey or Robeson is. They can quote Drake & Lil Wayne but they can’t tell you what Jesse Jackson or Al Sharpton has done. Across the nation, they gravitate to Crips & Bloods. I tell those I know the same thing, not to put blue & red before black. They were black first. It’s senseless, but they are trying to find a purpose to live for and if a gang gives them a sense of purpose that’s what they will gravitate to. They aren’t being taught to live and die for something greater. They’re not being challenged to do better.
Black history shouldn’t be a month, it should be a course, an elective taught year around. I guarantee black kids would take that course if it was available to them. How many black kids would change their outlook if they knew that they were only considered 3/5’s of a human being according to the U.S Constitution? That black people were considered part animal in this country. They don’t know that. When you learn that, you carry yourself with a different level of dignity for all we’ve overcome.
Before Martin Luther King was killed he drafted a bill called ‘The Bill for the Disadvantaged’. It was for blacks and poor whites. King understood that in order to have a successful life, you have to decrease the odds of failure. You have to change the playing field. I’m not saying there’s no personal responsibility for success, that goes without saying, but there’s also a corporate responsibility. As the saying goes, when you see someone who has failed, you see someone who was failed.
Neither am I saying that advantages are always circumstancial. Sometimes its knowledge or opportunity that gives an advantage. A lot of times it is the circumstances. Flowers grow in gardens, not in hard places. Using myself as an example, I was 15 when my first love got shot 9 times in Oakland. Do you think I m going to care about book reports when my girlfriend was shot in the face? I understand Barack Obama saying there is no excuse for blacks or anyone else because generations past had it harder than us. That’s true. However, success is based on probabilities and the odds. Everyone is not on a level playing field. For some, the odds are really stacked against them. I’m not saying they can’t be overcome, but it’s not likely.
I’m not trying to play the race card, I’m looking at the roots of why so many young blacks are locked up. The odds are stacked against us, we suffer from an identity crisis, and we’re being targeted more, instead of taught better. Ask any young black person their views on the Police, I assure you their response will not be positive. Yet if you have something against the Police, who represent the government, you cannot sit on a trial jury. A young black woman was struck from the jury in my case because she said she sees the Police as ‘intimidators’. She never had a good experience with the Police like most young blacks, but even though she’s just being true to her experience, she’s not worthy to take part as a juror in a trial.
White people really don’t understand how it extreme it is to be judged by others outside your race. In the book TRIAL & ERROR: THE TEXAS DEATH PENALTY Lisa Maxwell paints this picture to get the point across and if any white person reading this is honest with themselves, they will clearly understand the point. I cannot quote it word for word, but this was the gist of it…
Imagine you’re a young white guy facing capital murder charges where you can receive the death penalty… the victim in the case is a black man… when you go to trial and step into the courtroom… the judge is a black man… the two State prosecutors seeking the death penalty on you… are also black men… you couldn’t afford an attorney, so the Judge appointed you two defense lawyers who are also black men… you look in the jury box… there’s 8 more black people and 4 hispanics… the only white person in the courtroom is you… How would you feel facing the death penalty? Do you believe you’ll receive justice?
As outside of the box as that scene is, those were the exact circumstances of my trial. I was the only black person in the courtroom.
Again, I’m not playing the race card, but empathy is putting the shoe on the other foot.
The last thing on my heart is about religion and the death penalty. There are several well-known preachers in Texas and across the South that teach their congregations that the death penalty is right by God and backed by the Bible. The death penalty is a governmental issue not a spiritual issue. Southern preachers who advocate the death penalty are condoning evil. They need to learn the legalities of capital punishment. The State may have the power to put people to death, but don’t preach to the public that it’s God’s will. It’s the State’s will.
If God wanted me to die for anything, I would be dead already. I talk to God everday. He’s not telling me I’m some kind of menace that He can’t wait to see executed. God is blessing me daily. God is showing me His favor & grace on my life. Like Paul said, I was the chief of sinners, but God had mercy on me because He knew I was ignorant. The blood of Abel cryed vengeance, the blood of Jesus cryed mercy.
There are preachers like John Hagee in San Antonio who have influence over thousands of people, who not only attend his church, but also watch his TV program, and hear him condoning the death penalty. Hagee doesn’t see his Southern mentality condones the death penalty, not the scriptures. There is absolutely nothing in the Bible that condones the way Texas executes people today.
Southern preachers use scriptures like God telling Noah, ‘Whoever shed’s man’s blood, by man his blood shall be shed’. ‘That’s murder. Under Texas law, you cannot receive the death penalty for murder. There is no such thing as capital murder in the Bible, where murder must be in the course of another felony. Yet, they preach capital punishment is God’s will. Even if you’re guilty of capital murder in Texas, it doesn’t mean you’ll receive the death penalty. People get the death penalty when a jury has judged them to be a ‘continuing threat to society’. ‘That means they are deemed so bad that they have no hope of redemption or change in their behavior. That is the only reason a person gets the death penalty. They are suppose to be the absolute worse of the worse, so terrible that they cannot live in prison with other murderers.
That in itself is contrary to the whole Christian faith that believes no one is beyond redemption if they repent for their sins and put their faith in Jesus Christ. For a Christian to advocate the death penalty is a complete contradiction.
As easy as it is for a preacher to stand up in the pulpit with a Bible and tell thousands of people the death penalty is right, I challenge any preacher in Texas, John Hagee or any others to come visit me and tell me that God wants me to die. Martin Luther King said, ‘Capital punishment shows that America is a merciless nation that will not forgive.’
Again, Mr. Nolan, this is only my perspective. I’m just the hobo on the street giving away my pennies. A doctor can’t look at a person and see cancer, they have to look beyond the surface. When you look at the Justice system, the Death Penalty, or anything else, it takes one to go beyond the surface. Proper diagnosis is half the cure.
I’m a father. My daughter was six weeks old when I got locked up and now she’s 15 in high school. Despite the circumstances, I’ve tryed to be the best father in the world. But I knew that her course in life is largely determine by what I teach her. It’s the same with any young person, their course is determined by what we are teaching them. In the words of Aristotle, ‘All improvement in society begins with the education of the young.’