“How” is tricky. I am increasingly uncomfortable referring to “the working poor” because the people in this group are not a monolithic entity with singular needs and struggles. Ministry will be different depending on who a specific church encounters. Despite the lack of universal solutions, there are overarching principles to have solidarity with this group.
First, the church must understand the needs of the working poor. This means understanding the social realities of this group. Writing about his ministry to working class Caucasians, Tex Sample notes that in most working situations, this group follows orders and must be respectful regardless of reciprocation every day. The working poor understand that class divisions exist and that they are in the lower echelon.
Understanding the needs of the working poor also means understanding that their needs are different from those of the destitute. While charitable provision of basic needs may have a place in ministering to those with little or no resources, the working poor primarily need “empowerment.” Providing food and water to the destitute is a relatively straight-forward solution that Evangelicals often provide in food banks, soup kitchens, and similar worthy ministries. Duane Warden cautions that empowering the working poor does not have a straight-forward solution. Societal make-up must be changed to stand in solidarity with the working poor. This means the church must confront political powers that contribute to the plight of the working poor, even when doing so may hurt its own standing.
Understanding the needs of the working poor finally requires honesty from the church. What do we really believe about poverty? Do we have erroneous ideas that we must correct. The democratic ideal that everyone is equal with equal opportunities is simply not a reality. Escaping working poverty is not as simple as working harder. Mae Elise Cannon notes that many in this group already work a fulltime job and more.
Second, for the church to stand in solidarity with the working poor, it must understand how the wider culture contributes to situations that impact this class. Ronald J. Sider encourages us to confront materialism. Materialism teaches us that we cannot earn enough because a good life always requires one more item. This is greed. This is sin. The church must address this problem if it is to stand with the working poor.
Craig Gay offers a solution to materialism: generosity. Materialism, through a capitalist culture, has allowed people to see everything as “for sale.” When everything can be bought, money can easily become the exclusive determining factor of success. This can be countered by giving what could instead be sold for profit. Giving eliminates money as the determinate of success.
Understanding how society contributes to the problems experienced by the working poor also means understanding that there is no simple solution. David Shipler explains that we cannot address the causes of a working poor class individually because doing so ignores everything but the most immediate factor. One issue may be solved, but it simply elevates something else to the position of most immediate factor.
Third, the church must speak on behalf of and with the working poor to stand in solidarity with this group. Ronald J. Sider notes that helping the poor takes more than the personal discipline to consume fewer goods. Consuming less without speaking to government and business will probably not have any effect on the working poor’s conditions. In reference to the needs of the developing world, he writes, “Changes in public policy are also essential. If justice is to roll down like an ever-flowing stream, structural change is necessary.”
Speaking out as a means of standing in solidarity with the working poor should include an awareness of other groups in the wider community who also campaign for justice. Wayne Stumme writes about American churches allying themselves with labour unions as a means of ensuring better working conditions and remuneration for the working poor. At times, these churches will have joint actions with the unions, but such alliances may be as simple as learning and discussing ideas with one another.
Fourth, the church must have biblically based ideals regarding money if it is to stand in solidarity with the working poor. A biblical understanding of money cannot allow money to equal power. Gay writes about “the money metric.” The money metric allows money to determine value. When value becomes measured monetarily, money becomes important in valuing not only products for people to purchase, but also other areas of life, such as “time value.” When money determines the value of time, the time – and therefore life – of a person who earns more money is more valuable than that of a person who earns less.
For Warden, James has a simple message. The church should empathize with the oppressed. Christians in positions of power must use this power to influence policy to help the oppressed. Warden writes, “James is on the side of the poor. He is more concerned that the labourers in the field receive their wage than in defending an abstract principle of free enterprise economics.” Ignoring the role of democratic government in the economy will be a detriment to the working poor. With no governmental oversight to protect the labourers in the field, they will be at the mercy of the rich who employ them.
The four ideas above address the big picture, but the church also must address particularities. Our working poor neighbours don’t experience poverty like someone on a street corner or on a World Vision ad. They still will experience urgent material needs, however. A meal may be needed. An electric bill can’t be paid. A car payment is past-due. Matthew 25:31-46 talks about serving “the overlooked.” These are issues that affect the least of these in Canada. The church serves its Savior when it addresses the needs of those with whom he identifies.
The church must also address the spiritual needs of the working poor. Sabbath is a significant issue that the church can acknowledge in a couple of ways. The first method comes from John Stackhouse’s suggestion that the church fight for a “reasonable workweek.” When someone is always available for work or has to work more than a than a fulltime week to earn enough money to survive, their livelihoods make Sabbath impossible. The second method comes from David Jenson’s suggestion for the church to show people the negative consequences that are inherent with the conveniences of consumer culture. Customers of all-night grocery stores, restaurants, and call-centres are often served by “low-wage and sleep-deprived workers.”
The church must understand the physical impact this has on workers and provide an opportunity for rest. Depending on individual needs, this may mean having meeting times that are alternative to traditional Sunday Services and mid-week evening Bible studies. This may mean hosting a weekly community supper so overworked people can have a restful, healthy meal instead of having one more thing to do after work. This may mean offering quality child-care to low-wage parents. The church must address the immediate blockage of Sabbath for the working poor and provide an immediate solution alongside long-term campaigning for a healthy workweek.
Carol Haywood’s research makes several other suggestions for ministering to the working poor. People in a lower social class may prefer an informal church meeting that allows for closer interaction, which may provide a more comfortable context to reveal needs. They are also more likely to seek to integrate their religion into their daily lives than the middle class. They may also be more receptive to a religious gathering that does not imitate the structures they see at work. A preacher standing in the front may appear to be another supervisor who gives orders. While these are generalities, the church should consider whether any of these spiritual needs are present in the working poor who it stands alongside.
My first essay on the working poor recalled my experience working in a call-centre. This experience – frankly – sucked. My co-workers and I were verbally abused by customers. My co-workers and I were evaluated by criteria that were constantly in flux and rarely communicated to us until an infraction was made. My co-workers and I saw the wishes of the client take absolute priority and were rewarded by the client backing out of its contract.
Despite the negative experience, I am grateful for it. In 15 months as a “customer service agent” I met a group en masse that I would not know otherwise. I saw that working hard enough does not always cut it. The call-centre let me see why it is important to know what the Bible teaches about work and that the jobs of some of the working poor do not meet this ideal. The church does not need to make a special effort to realize this incongruity.
The call-centre let me meet some of the people to whom the church is responsible. The church certainly consists of people who are working poor. The church also certainly consists of those with the power to help the working poor. Evidence of this need surrounds us. The church does not need to make a special effort to learn its responsibility.
The call-centre let me see why the church must act for and stand with the working poor. To act and to stand means the church must use its societal influence, even as it diminishes. Acting and standing may cost the church even more of this influence. Is this a sacrifice we will make? To act and to stand means the church must confront its own uneasy relationship with money and how it contributes to working poverty. Acting and standing may require confession and repentance. Are we willing to confess publicly to our public sin? To act and to stand means the church must address the working poor’s immediate needs while making structural efforts to eradicate the causes of their situation. Acting and standing means the church will require a dual effort that is unified in a single body. Are we going to make this effort?
The hardship surrounds us. The church will need to make a special effort to address it.
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