Being the church in Abbotsford. Ron Dart, J.H.Hans Kouwenburg, J. Christopher Reiners, eds. Abbotsford. Mill Lake Books, 2013 Some reflections. Henk Smidstra
This is an interesting, informative, little
book providing many descriptions of, and insights into, the faith, life, and
politics, of the faith community in Abbotsford as reflected on by a small select
group of pastors, Christian educators, and business people from Abbotsford. There are inspiring descriptions of local
ministries as well as much food for thought in this book. The book stimulated
my natural interest and inclination to reflect on the ideas of justice and politics.
The Christian Reformed Church happens to be the denomination of my affiliation,
so the essay, “Reformed Churches in Abbotsford: A brief history,” also caught
my eye. Though I do not live in Abbotsford, I have worked in the Prison system
for many years, and my involvement often brought me into the M2W2 office, and
into the prisons of Abbotsford.
The stated intention of the editors of the book is to provide a selection of readings by local pastors and Christian professionals that reflect how the Christian churches and individuals“…are engaged in various activities, at a variety of levels, in the church and public square of Abbotsford.” As one reads the essays, the picture that emerges is one of a faith community of local churches and individuals, motivated by faith, robustly and creatively involved in providing charity and doing business in a stewardly and equitable manner. Ron Dart, in his essay, “Faith and Politics in Abbotsford: Threading the Needle”, reveals the astounding statistic, provided by Revenue Canada, that Abbotsford-Mission was rated for the highest per-capita giving of charitable donations of any urban area in Canada in 2010. Jim Burkinshaw describes some specific ministries of charity in his essay, “The Heart of the Church in Abbotsford: How the Church Shows Love to the City.” A marvelous picture is revealed of social justice and mercy programs showing the love of God in a ministry of mercy in Abbotsford. The essays reveal a picture of overwhelming volunteer engagement in a variety of areas of needs and ministries. As Prison chaplain, I too was blessed over the years by volunteers from M2W2, who showed amazing qualities of love and provided services of care went beyond the call of duty to mentor and visit prisoners in prison, as well as assisting them after release in the community. I regret that this ministry was mentioned only in passing, along with other ministries however, indicating a surplus of examples of civic engagement by volunteer ministries in Abbotsford. The heart of the church in the Abbotsford area is certainly large. My question is: is a big heart enough?
It is important to note that social economic issues, by right of centre politics, are by and large dealt with in a non-interventionist manner (laissez faire), while at the same time often legislating policies and providing incentives to stimulate the pursuit of corporate and entrepreneurial profit. The related reciprocal dynamics may not be ignored, namely, that over the same period of prison building and law and order promulgation, there has also been a correlative pattern of politically inspired claw backs to the welfare safety net of the poor, the marginalized, and those at risk, with a radical reduction in affordable housing, living wages, and advocacy services. (Child poverty in BC registers as one of the highest in the nation). The upshot of all this suggests that the results of political action supported and enabled by the voters of Abbotsford, probably exacerbated the very social problems the churches of Abbotsford are so charitably addressing. Canadian Criminologist James C. Hackler puts it succinctly, “Policy makers in the US and Canada have encouraged, directly or indirectly, or by default, social and economic forces that undermine social cohesion.” In his book, he details how social-economic policy and funding claw-backs are criminogenic. He emphasizes that the design of rambling subdivisions, lack of public libraries, pools, and services for youth, location of welfare offices, lack of health services and programs addressing child poverty, can all be seen as contributing and correlating factors leading to pathways to crime. (James C. Hackler. Canadian criminology: Strategies and perspectives. 4th ed. Toronto. Pearson Prentice, 2007). These social-structural issues and the related legislated responses, as criminogenic, are roots of the poverty and crime issues which need careful attention. In my opinion, there is a disconnect reflected in neglecting the roots and structural aspects of addictions, poverty, crime, and punishment, while doing an admirable job addressing the effects.
Ron Dart asks important questions:, why do the Christian voters of Abbotsford link the responsibility for social programs with volunteers and voluntary agencies? He asks, whose responsibilities are these tough issues anyway, that beset a growing city? “Who is responsible for dealing with the marginalized or, for that matter, running a variety of organizations – the state or society?” These are important questions to ponder and wrestle with. Dart provides some ideas to get us thinking about why many in the Abbotsford churches might prefer right of centre parties, and rule out parties on the left that would be more inclined to fund and provide statist responses to address public justice issues. A popular perception seems to be, Dart suggests, that right of centre parties are considered inherently more Christian. Is that really so? The evidence presented in the book, however, seems to conclude that the voters of Abbotsford think that the local community is responsible for the poor and homeless; and implies that the state is responsible for the criminal. I have heard it said often enough in Reformed circles, that the primary role of the state is to punish the wrongdoer. Again, I do not see the statist model and the civic model approaches to public health, justice, (wellbeing and safety) as an either, or, matter. I regard local volunteer engagement and charity, the many selfless hours of reaching out in love and mercy to the marginalized, sick, and poor, as just marvellous and indispensable. But I would also advise statist formal responses, and recommend solid research of the root causes of poverty and crime, as well as a good look at the big picture of social, public, justice, in terms of what the Lord requires of us structurally, politically, and holistically; and, as well, do some alternative thinking about retribution. . There is need for national and international comprehensive planning and the mobilization of tax dollars for the common good.
Along with local volunteer groups providing human services, a statist politically administered and supported process of governance is necessary for a comprehensive plan of administration of public justice in terms of research, funding, and oversight, to make sure, the most vulnerable members of society are not ignored. Groups such as the locally discriminated against, those that I have heard labelled the undeserving poor, the addicted with multiple diagnoses, the mentally ill, incarcerated, survival-sex-trade workers, aboriginal poor , children in at-risk families in poverty stricken areas of the province, and so forth, represent complex issues that need comprehensive multi-agency collaboration and assistance. Local volunteers are indispensable, but collaboration, support and oversight are also necessary. Christian volunteer groups sometimes need to ally with insights and politics from both the left of center politically, as well as sometimes the right, to ensure that public and criminal justice is truly biblical justice leading to shalom for the least of those our brothers and sisters; this may not be left to the “hidden hand” of market forces, nor to the cold technical forces of law and order.
The authors of the brief informative piece on the Reformed churches, “Reformed Churches in Abbotsford: A Brief History,” refer to a natural tension between state and church. However, they do have an appreciation for politics: a legitimate separation of church and state, but not of faith and politics is mentioned. The phrase, separation of church and state, is used, perhaps revealing natural suspicion of the secular state, with some elements in that church wanting to establish a state based exclusively on a biblical world view, if that is even possible. The essay mentions Abraham Kuyper, (1837-1920) the Dutch intellectual, pastor, politician, and writer. Kuyper probably has had more influence on Canadian Christian Reformed Churches than he has had on the CRC denomination in the United States. The CRC denomination in the USA had its founding influence located more in the pietistic- separatist secession from the NHK (Netherlands Reformed Church) in the Netherlands in 1834. Subsequent 19th century Dutch immigration to the United States resulted in the Christian Reformed Church being founded as a denomination in 1857 in Holland Michigan. Kuyper was instrumental in a later secession from the NHK in the Netherlands in 1886, the doleantie: a, “regretful separation.” Some of the 1834 secessionists also joined in this separation, and the GKN, Gereformeerde Kerken in Nederland (now PKN, Protestant Church in the Netherlands) was formed. Kuyper had already founded the Free University of Amsterdam in 1880. He was Prime Minister of the Netherlands from 1901-1905. Kuyper was a hound of liberalism, advising specific Christian thought and world view, as well as separate Christian action in all areas of life, including politics. Mass emigration from the Netherlands to Canada after WWII helped bring Kuyper’s ideas of distinctive Christian worldview and sphere sovereignty to have a strong influence on Christian Reformed Churches that sprang up in many provinces of Canada aligned with that denomination in the USA.
Kuyper was a politician, and a man of his Victorian times; I find his theory of separate spheres, sphere sovereignty, too mechanistic, and his theology too reactionary, often fostering isolation of the Reformed church community in our modern pluralistic society. Perhaps that is why I still often hear the CRC in Abbotsford still referred to as the Dutch Reformed Church. I do think though, that there is change in the mind of the CRC in Canada that is now, for the most part, in its third generation since immigration to Canada. There are a variety of ways in which Kuyperian thought (neo-Calvinism) is expressed in CRC churches today. In a general way, I think it can lead to positive view of the state, as well as supporting and stimulating academic research, advocacy, and action, in the various societal spheres by volunteers as well as empowering a statist response to social-economic issues for the common good. But because of the autonomy of the spheres, there are sometimes ideological-theological differences between certain spheres. The state can also just be considered a special sphere, but with that of right leaning proscribed powers. Inter -sphere dialogue, and a creative search for alternative measures to address the common good, will be an important challenge in addressing critical issues today, issues such as crime, poverty, climate change, etc., and for a search for a moral economy in our global neo-liberal /neo-conservative society. It will be necessary also to overcome the idea of the absolute antithesis between Christian associations and governmental and civic structures, especially those considered as left leaning ones, in our society today. Kuyper did endorse common grace. Vigilance is necessary also because sometimes a grandiose state must be called back to its moral moorings in serving the common good, not just priming corporate global industry.
Issues regarding poverty, mental illness, housing, addictions, and crime, are complex, and the etiological and teleological factors require significant research with comprehensive plans and concerted action; such vital important challenges may not be abdicated by government agencies or just left unsupported up to the benevolence, good will, and valiant efforts, of local communities. Local volunteers’ ministries of care need the endorsement of governmental agencies and their financial support to truly make a difference. Too often local volunteer agencies struggle with lack of funding and must spend a great deal of energy just in fund raising and writing funding proposals. The energy should be focused on finding and training volunteers, and on the delivery of services. The essay by J.H.Kouwenberg,”Spiritual Care at the MSA General and Abbotsford Regional Hospitals,” is a case in point. Abbotsford has been blessed by a vision with leadership, being able to provide so many benevolent services to the poor, the addicted, and the prisoner (M2W2). But there are many communities that are not so blessed and what about those communities? What about child poverty in the province and nation and internationally; Aboriginal poverty, local and world peace? A collaborative and inclusive effort, statist and civic, combining the best perspectives from right and left, can make sure no one is left out, or left behind. The open hand and charitable giving in Abbotsford is beyond reproach. The Christian voters of Abbotsford have a consistent voting record in making a difference in the balance of legislative” seats” in Ottawa. The prison complex on King Road could be shaped by a much more restoratively based criminal justice policy; agencies could be spending more time looking up the proverbial stream to determine how the drowning victims have fallen into the river to begin with and help them at the source. The example mentioned by Dart, of Abbotsford Councillor Ross and all the volunteers protesting the Sumas energy project, illustrates how influential the collective local voice, including the voice of the Churches of Abbotsford can be. Leadership and vision is important, as is the awareness that our fragile social and ecological worlds need well thought out concerted action, as well as the humility to recognize that certainties and absolutes are elusive and that consensus is seldom 100%. Combined civic and statist action will require continued, mutual, respectful, research, dialogue and creative application of ideas. The churches in Abbotsford can take heart in seeing what they have already accomplished.
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