Meditations

Who provides food for the raven when its young cry out to God and wander about for lack of food? Job 38:41

“Unlike many Westerners who see the societies in the Bible as far removed from them not only in time and place but also in ways of life, the Majority World readers find there the same realities they experience in their everyday life. Most of them relate their lives to biblical stories about “pressing social problems as famine and plague, poverty and exile, clientelism and corruption” as well as domination “by powerful landlords and imperial forces, by networks of debt and credit.”

The congeniality of the Bible to African Christians is also reflected in their repackaging of the local traditional language about traditional “sustaining divinities, ancestors, and the Supreme being” to refer to God, Christ, and the Holy Spirit. In this hermeneutic, they affirm that the latter “are superior to all the powers available in the people’s map of their universe. Ultimately, African Christians realize that “the biblical message is in its origin anything but a Western import,” and find in it enough resources to cope with the challenges of life.”

Viateur Habarurema in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 228-229. Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time.

In preparation for advancing generosity in Africa, this book helps me understand the general mindset of many Christians there. And, if today’s post seems “far removed” from your situation, then ask God to help you identify with those who everyday reality is clouded by poverty, systemic oppression, and corruption.

For such people, whose theology is largely formed through oral conversations and the telling of stories, the Bible offers hope and resources to cope. Hope for deliverance from powerful forces by the Almighty God, and stories of miraculous provision for those needing the same miracle that was recounted from the biblical narrative.

So how does this relate to each of us and the global generosity conversation? We must put ourselves in the shoes of others as a good starting point. We must acknowledge that the God who provides for the raven (see today’s Scripture) also provides for you and me. And there’s nothing wrong with hoping in God for such help. It’s a good thing.

Where we can offer help to avoid traps like prosperity theology is to remind everyone to read the biblical texts in their context and read the full story. For example, if a person feels like they are living in a wilderness situation, and they are crying to God for help, it’s great to ask for manna, or daily bread. It’s the heart of the Lord’s prayer!

But as God supplied, like He did for the nation of Israel in the wilderness, we must alert them to pitfalls like worshipping the golden calf. Our proclivity as humans is to desire and worship the gifts of God instead of God. Remember, He supplied the calf in the first place! And we must all look in the mirror and acknowledge that we all commit this sin.

God, when I feel far removed from brokenness, draw me toward difficulty to identify with those who suffer. For those who feel the same challenging realities as recounted in Scripture, hear their cries for help. Aid them like you help the ravens. And please guide my preparation for GTP generosity efforts in Africa and the majority world for your glory. Amen.

And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. 2 Corinthians 8:1

“Calvin indicates that Paul ascribes to God’s gratia [grace] the Macedonians’ involvement in the collection (8:1) in order to cause emulation among the Corinthians. He explains that although everyone admits that helping the needy is a commendable virtue, not everyone sees it as a gain or divine grace. On the contrary, people are inclined to think that what they give is lost.

But for Paul, says Calvin, assisting the poor has to be acknowledged as a special privilege. He goes on to explain that the Macedonians received a twofold gratia. It consisted in a joyful endurance which they displayed in afflictions and in the act of giving a part of their slender resources to the needy believers. He concludes that we are expected to show liberality even in extreme poverty.”

Viateur Habarurema and John Calvin in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 204.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Yesterday Aquinas shined light on fear as a leading hindrance to generosity.

Today John Calvin (1509-1564) reveals that backwards thinking is yet another obstacle to Christian generosity. When we think what we give is ‘lost’, it will discourage our growth in this grace and the opportunity for divine blessing.

Instead, when we see giving as a ‘special privilege’ to experience grace upon grace, we discover joy-filled stamina in suffering and divine provision even in cases of poverty. God takes care of us when we demonstrate our dependence on Him!

The Macedonians’ actions showed where they placed their trust. Their deeds revealed that they believed that money given was not lost. They were eager to participate in Christian caring and sharing. Their example leaves each of us to ponder two questions.

Do my actions reveal that I think that money given is lost or that opportunities for Christian sharing are special privileges? Or to put it directly, would the Apostle Paul cite me as an example for others to emulate?

You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God. 2 Corinthians 9:11

“For Thomas, it is certain that God multiplies alms given by believers. He bases his affirmation on Paul’s statement in 2 Corinthians 9:8 that “God is able to provide you with every blessing in abundance.” He indicates that, in other words, the apostle tells the Corinthians that they do not have to fear to give because they are afraid to find themselves in indigence and regret their good deed. He remarks that “every blessing” which God will supply to the Corinthians consistes of spiritual and material riches since Paul states that they will be enriched in all things (2 Corinthians 9:11).”

Viateur Habarurema and Thomas Aquinas in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 198-199.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of Thomas Aquinas (1225-1274) on this biblical text.

Fear may be the single most limiting factor to generosity among all people. Simply put, people are afraid to let go of financial resources despite the promise that God will enrich us in every way if we share generously.

Think about how absurd this is. We live as though the God of the universe who cares for all of creation and promises to care for us cannot be trusted. I am confident that indigence and regret awaits those who don’t share.

Proverbs 11:24-25 affirms this. One person gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous person will prosper; whoever refreshes others will be refreshed.

The best way to pave a path toward indigence and regret is to let fear grip you and withhold your generosity. It’s no wonder Jesus labels the person a fool who holds on to riches rather than distribute them. God help us all.

Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. 2 Corinthians 9:6-7

“Ambrosiaster states that in 2 Corinthians 9:6 Paul speaks of sowing sparingly because he finds that the Corinthians are like misers who deliberate much after they have promised to give a long time ago. For Ambrosiaster, since misers “regret having promised anything,” they must be forced to give. He goes on to indicate that a bountiful sower is the one who acts joyfully, being confident that they will receive reward in the future.

The same notion of reward is to be read in 2 Corinthians 9:7, notes Ambrosiaster. God rewards only the person who acts wholeheartedly as if he was depositing for himself his treasure in God’s presence. He concludes that a rich person who assists the needy in accordance with God’s will receives a double reward for one’s sowing, “both for the present and for the future.”

His [or Her] resources are multiplied to enable him [or her] to continue his [or her] practice of good deeds; and ultimately he [or she] will receive the reward from God in the world to come. But whoever gives to the needy without simplicity of heart is simply losing as says the Lord quoting Matthew 6:2.”

Viateur Habarurema and Ambrosiaster in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 192-193.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of Ambrosiaster on this biblical text.

Ambrosiaster directs our attention to the motivation of our hearts.

He does not want people to give because they feel like they have to out of “regret” but because they want to in anticipation of “reward” in this life and the life to come. The reward is not, as prosperity theology might argue, for self-indulgence, but for greater generosity or practicing more good deeds. In his view, giving should be done “wholeheartedly” from a place of “simplicity of heart” otherwise the giver is “simply losing” in the transaction.

This is not an insignificant set of ideas.

I want to drill down on “simplicity of heart” and “simply losing” in his thinking. Simplicity of heart appears as trusting God completely with the treasures that we possess. From that place, our gifts do not flow to people or even ministries, but we give them joyfully to God. On top of that, if we don’t have this perspective, we are “simply losing” in the transaction. This reveals that the “heart” of our giving is what matters to God.

Where’s your heart in relationship to your giving? 

As you sit with Jesus considering this profound question today, also give thanks for the grace that God has given a group of people who will remain unnamed. At GTP, we facilitated a five-week campaign to rally God’s people to respond to a $5,000 USD match for AfCAA for their service to God in Africa. In the final day, the total went from $3,409 USD from 33 givers to $6,555 USD from 38 givers. Praise God with me that the match was met!

God thank you for your grace. Help us give wholeheartedly out of simplicity of heart. Amen.

So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given. 2 Corinthians 9:5

“Concerning the way of giving. Theodoret notes that in 2 Corinthians 8:10-12 Paul wants the Corinthians to understand that God measures the offering by the capacity of the giver; He takes interest in “the quality of the free will” rather than the quantity. In his reading of 2 Corinthians 9:5, Theodoret writes that throughout his discourse Paul never calls the collection a philanthropic deed, but “only a gift, fellowship, alms”…

He concludes that the apostle expected the contribution to the collection to be done joyfully because he knew well that the extortioner is irritated whereas the generous giver is glad. Since Paul had given everyone the freedom to decide the measure of one’s giving, he found it important to give a further exhortation through the farming metaphor in 2 Corinthians 9:6. In Theodoret’s view, Paul calls generosity seed in order to express its variegated fruits.

A bit further, while commenting on verses 12-13, he explains that the results of the Corinthians’ generosity consist in the relief of the saints’ needs and praises to God. He remarks that Paul challenged miserly givers by indicating that the harvest is proportionate to the amount of sowing; yet once again the apostle returnd to his principle of free will in 2 Corinthians 9:7 in which he spoke of God’s love for the cheerful giver.

Theodoret writes that elsewhere, in Romans, Paul speaks of the one who gives out of mercy and joyfully. He concludes that from a satisfied soul springs the offering of money.”

Viateur Habarurema and Theodoret of Cyrus in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 182.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of Theodoret of Cyrus on this biblical text (393-457).

Three things are noteworthy for modern readers interested in encouraging Christian generosity.

Firstly, God measures an offering by our capacity. In plain terms, He looks at what we don’t give and what that says about our hearts than about what we do give. And He never forces the giving, but always encourages it to flow from free will so it remains a show of trust and love.

Secondly, it’s not a philanthropic deed. In using terms like “collection” the apostle is noting that the gift is for God. It’s a “fellowship” or “sharing” as everything comes from God. It’s a “alms” in that it shows Christian care for those who are in crisis and need mercy and grace.

Thirdly, generosity springs from satisfied souls. These are people who realize that all they need is found in Him so when He supplies abundance, it’s for a purpose. They know this and so it abounds from them by grace. It springs like a powerful fountain.

As you know, God has provided a $5,000 USD matching gift for AfCAA in Africa to help them build capacity in thin times. In real time I can relate to Paul who encouraged a collection from souls with capacity and prayed that rich generosity would spring forth.

I don’t know your capacity, but I know this. God loves cheerful givers who show grace and mercy by helping their brothers and sisters. With one day left, this GTP effort has reached $3,409 from 33 givers. Please click here to give cheerfully and join this movement of grace.

Your gift will be used by AfCAA to meet needs and result in praise and thanksgiving to God.

For if the willingness is there, the gift is acceptable [εὐπρόσδεκτος] according to what one has, not according to what one does not have. 2 Corinthians 8:12

“Concerning the amount to be given, Chrysostom marvels at Paul’s extraordinary wisdom in his use of the Macedonians’ zeal and the qualifications of the contribution as acceptable in 2 Corinthians 8:12. He observes that Paul asked the Corinthians to do according to what one possesses and leaves the Macedonians’ example to do its work. In effect, asserts Chrysostom, Paul was aware that emulation stimulates people much more than exhortation does.

Furthermore, he argues that the word εὐπρόσδεκτος [acceptable] used by Paul in 2 Corinthians 8:12 to qualify one’s contribution implies what is required by God. But John explains that the apostle softened this notion by leaving the Corinthians at liberty to decide because he trusted the efficiency of the example he had cited to them… The righteousness which lasts forever is love shown to people.”

Viateur Habarurema and John Chrysostom in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 182.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of John Chrysostom on this biblical text (c. 347-407).

Don’t miss the powerful point that Chrysostom makes which Habarurema echoes for us concisely: “emulation stimulates people much more than exhortation does.” Let’s reflect on this in light of our collective desire to grow in Christian generosity and to help others in this.

It means, in plain terms, that people will grow in this grace if we show them the way, more than just speaking about it. The generous example, which in this case was the Macedonians, served as a great illustration that was bolstered by the explanation of what is “acceptable” giving.

By the way, this points to a common questions people ask me. “How much should I give?” They ask. I respond by quoting today’s Scripture. Giving that is”acceptable” to God is putting to work what you possess for God. This demonstrates trust, but is never forced, only inspired.

Habarurema and Chrysostom go on to note that the Apostle Paul rightly calls us to look to the “example of self-impoverishment” of Jesus as the ultimate model to emulate. God, use human examples to inspire our generosity but help us follow the model of Jesus as our guide. Amen.

According to your ability, make a gift to support AfCAA, which is bringing accountability and transparency to churches and organizations in Africa. The $5,000 USD matching gift has only 2 days left. It’s at $3,357 from 32 givers. Please click here to give and join this movement of grace.

And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. 2 Corinthians 8:1

“The exegetical analysis of 2 Corinthians 8-9 has pointed out that Paul uses the concept of χάρις [grace] in its various meanings to stimulate the Corinthians to resume their collection for Jerusalem. The Macedonians’ enthusiastic contribution to the collection is seen as the result of God’s χάρις (8:1), and as an example to be emulated by the Corinthians (8:8).

From the Macedonians’ amazing example, Paul passes to the self-impoverishment of Jesus Christ, depicted also as χάρις, a generous act for the benefit of the Corinthians (8:9). The collection itself is called χάρις in the sense of a generous undertaking (8:6, 7, 19), a generous gift (9:5) while participation in it is seen as χάρις, a privilege (8:4). Moreover, reference is made to God’s bestowing πᾶσαν χάριν (9:8) in the sense of material and spiritual resources to cheerful givers.

Therefore, serving the poor through the collection is an expression of God’s χάρις in the life of the believer (9:14); it is an aspect of righteousness on the part of the latter (9:10). The Jerusalem Christians will hopefully reciprocate this χάρις, gratitude by means of thanksgivings addressed to God and intercessory prayers for the Corinthians. Similarly, Paul, who expressed χάρις to God for Titus’ work among the Corinthians (8:16), invites the Corinthians and other Achaean churches to join him in worship to God for His all surpassing gift of salvation (9:15).”

Viateur Habarurema in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 168-169.

Recently I was exploring responses to prosperity gospel from voices from the Lausanne Movement. Special thanks to Kevin VandenBrink, a Daily Meditation reader, who alerted me to this recently published dissertation. It just came in the mail, and I am enjoying it very much. I will make a few posts from it.

Today’s reading comes from the conclusion of his exploration of 2 Corinthians 8-9. Take time to read it in one sitting. Pause everytime you see the word χάρις or grace. Habarurema challenges us to see how it functions to help the Corinthians (and us) discover that all giving is a grace flowing from the gift of salvation to us.

This is not insignificant in the ancient world or to us in modern times. Giving is a grace. The work of Jesus for us is a grace. Our response or participation is a grace. Helping those in need is a grace. Being refilled for rich generosity is a grace. This runs counter to most modern and ancient thinking.

In the first century and today, giving is often motivated by law rather than love, measured by merit more than mercy, and shows favoritism instead of fairness. As a result, many give grudgingly or out of obligation rather than making the most of every opportunity. Only when do we grasp grace does all this change for the good.

Speaking of change, that’s the impact AfCAA is having in Africa: replacing systems of corruption with standards of accountability. And they need our help rooted in grace, even as the Jerusalem church needed aid from the Corinthians. The $5,000 USD matching gift has 3 days left. It’s at $3,152 from 30 givers. Click here to give and join this movement of grace.

In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, He made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled himself by becoming obedient to death—even death on a cross! Philippians 2:5-8

“I am thinking of John Woolman, an eighteenth-century American Quaker who had a successful retail business and gave it up because he felt it kept him from clearly seeing something that disturbed him: slavery. He came to see how money stood in the way of clear perception of injustice: people who had a lot of property and land needed slaves to maintain them (or so these folks reasoned).

He saw the same problem with his own reasoning. . . whenever he looked at an injustice in the world he always saw it through his own eye, his own situation and benefit. . . . Once he reduced his own level of prosperity, he could see the clear links between riches and oppression. He wrote: “Every degree of luxury has some connection with evil.” Reduction of his lifestyle gave him insight into the difference between “needs” and “wants,” something our insatiable consumer culture has made it almost impossible to recognize. . . .

To empty the self is not an act of denial, but of fulfillment, for it creates space for God to fill one’s being. We are satisfied by nothing less than God; our deepest desire is to be one with God, even as Jesus was. Made in the image of God, our destiny is to become one with God, so that we too can say, not my will but God’s be done. This is not a loss, but again, the greatest gain.

John Woolman as quoted by Richard Rohr in “Curbing our Appetites” blog post by the Center for Action and Contemplation dated 24 September 2021.

I gave remarks at a memorial service yesterday. A long time friend had passed away and gone to be with Jesus. Afterwards I was in the lobby of the church talking to someone I had not seen in years. We talked about the freedom of simplifying as we journey toward our eternal home.

I knew that whatever we own, owns us, and leads to slavery. But I never thought about traveling light through life as a pathway to fulfillment until I read this post. It’s spot on.

Of course, the Apostle Paul said it to the Philippians. When we make ourselves nothing, we position ourselves to receive from God that which satisfies. And when we share this it is rich act of generosity because it offers others the fulfillment we are all looking for.

Then Jesus said to His host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.” Luke 14:12-14

“I’d like to contrast two economies or worldviews. The first economy is capitalism, which is based on quid pro quo, reward and punishment, and justice as retribution. This much product requires this much payment. It soon becomes the framework for our fundamental relationships, our basic self-image, and actions (“I deserve”; “You owe me”; “I will be generous if it helps me, too”), and constructs a faulty foundation for our relationship with the Divine.

We’ve got to admit that this system of exchange seems reasonable to almost everybody today. If we’re honest, it makes sense to us, too, and seems fair. I’m not going to say it’s wrong—it does much good. The only trouble is, Jesus doesn’t believe it at all, and he’s supposed to be our spiritual teacher.

Let’s contrast this “meritocracy,” the punishment/reward economy of basic capitalism, with what Jesus presents. I’m going to call it a gift economy. In a gift economy, there is no equivalence between what we give and how much we get. We don’t really like this model, because we feel we’ve worked hard to get to our rightful social positions. We feel we have earned our rights.

Yet if we call ourselves Christians, we have to deal with the actual gospel. The only way we can make the great turnaround and understand this is if we’ve had at least one experience of being given to without earning. It’s called forgiveness, unconditional love, and mercy. If we’ve never received unearned, undeserved love, we will stay in the capitalist worldview where 2 + 2 = 4. I put in my 2, I get my 2 back.

But we remain very unsure, if not angry, about anything “free,” whether it is free health care (physical, mental, or spiritual) or even free education. These benefits can be seen as natural human rights that sustain peoples’ humanity and dignity, as papal social encyclicals make clear. All too often, though, we only want people in our own group to benefit from health care, education, and bailouts.

We don’t “deserve” anything, anything! It’s all a gift. Until we have begun to live in the kingdom of God, instead of the kingdoms of this world, we will think exactly like the world. To understand the gospel in its radical, transformative power, we have to stop counting, measuring, and weighing. We have to stop saying “I deserve” and deciding who does not deserve. None of us deserves! This daily conversion is hard to do unless we’ve experienced infinite mercy and realized that it’s all a gift—all the time.”

Richard Rohr in “It’s All A Gift” blog post by the Center for Action and Contemplation dated 23 September 2021.

Special thanks to two Daily Meditations readers, Arnie Adkison and Michael Cherenkov who separately alerted me to Rohr’s recent posts on money. They are rich. Find them here. And though this post was long, I want to make a few pointed statements in response.

My doctoral research on 1 Timothy revealed that Paul wanted Timothy to remain in Ephesus to teach people to live according to God’s economy rather than adopt to the local mindset on money. As Ephesus was the financial capital of the ancient world, it’s no wonder that his letter would include a command for Timothy to tell the rich enjoy and share God’s blessings in order to take hold of life. It was precisely the opposite of the local, worldly thinking.

Only when we live in light of the fact that everything is a gift are we released us from the trappings of merit and set free to show mercy. Only when we realize we deserve nothing can we generously enjoy and share everything.

While capitalism appears to have done a lot of good, buyer beware. The greatest danger to the radical gospel may not be the obvious enemies but rather its close counterfeit. By definition, capital or money is the god served by that structure, and Jesus warned we could not serve God and money, though we might try. The former fosters greed and the latter champions grace, and it positions us to practice distinctly Christian generosity.

If anything that Rohr said (or that I have echoed) has ruffled your feathers, take it to Jesus. And know this, Rohr, Adkison, Cherenkov and I are not trying to rob you in pointing you to these ideas. We want to help you grasp life.

This is the word that came to Jeremiah from the Lord: “Go down to the potter’s house, and there I will give you my message.” So I went down to the potter’s house, and I saw him working at the wheel. Jeremiah 18:1-3

“The potter was working at the wheel. He was working on the pot. The potter controls the wheel, using it to shape the vessel. God uses trials and circumstances to mold and shape us. God is working. Your life will be transformed as you serve Him. He is transforming not only the lives of the Treasures but also the lives of the staff, volunteers, and supporters who serve them on His behalf.

Most of the time, when seeking guidance, we do not look down, we look up. We look up to someone—someone successful, with more experience—to advise us. We look for the best of the best. How surprised would you be to learn that your adviser was a scavenger who works in the garbage dump? In Proverbs 6:6, we learn that guidance can come even from an insect: “Go to the ant, you sluggard. Consider its ways and be wise.”

Please do not misunderstand me. I am not saying that you should not try to find the best help you can. I am advising you to open your heart and mind so you can hear God’s voice and be willing to learn from others. I met God in a very unexpected place, and you can too.”

Gladys Acuña Güitz in Hidden Treasure: Finding God in Unexpected Places with Betsy Ahl (Guatemala City: Potter’s House, 2021) 112.

It was my privilege to speak at the Hidden Treasures book launch celebration last night. To view the recording, click here. I hope you take the time to watch it. Why?

If you join me in looking down at the destitute Treasures scavenging in the dump you just might meet Jesus in a powerful way and go away transformed.

Gladys is keen to point out that the ant can be out advisor! But we only learn when we are willing to look down. Are you? Read the book. Will you? I hope so.

My passion for serving the poor has been nurtured over more than a decade by Gladys and her husband Edgar, and I am so grateful. They are not friends to me, they are family!