Trails of Hope and Terror Review

and his teachings. King, an example of this heritage of black suffering, rested on the truth that “Jesus Christ was the stone of hope, a refuge in the storm, and an inspiring example of the nonviolent struggle for justice.”

From King’s legacy a stream of evangelical movements arose that were committed to both personal transformation and social reform. Jesus & Justice tells the story of two such movements: the Christian Community Development Association (CCDA) and Sojourners/ Call to Renewal. John Perkins, cofounder of CCDA, is one of the pioneer leaders of “prophetic evangelicalism.”

Similarly, Jim Wallis, a white social activist, has been compelled by his faith to put justice into action through advocacy and political engagement. Both Perkins and Wallis exemplify the prophetic evangelicalism that emerged out of King’s legacy, placing emphasis on Christ as the one who suffers with and is the perfect embodiment of both love and justice.

Carl F. H. Henry was also a pioneer of the Christian faith and was considered by many to be the “theological

architect of evangelicalism.” If King’s influence was from the underbelly of the evangelical movement, Henry’s was at its very core. As both a theology professor at Fuller Seminary and the editor of Christianity Today, Henry carried great influence as a public theologian, leading the way for a conservative stream of evangelicalism. His legacy contributed to the emergence of several Christian movements, including Focus on the Family and the National Association of Evangelicals. While Henry’s emphasis was on the kingdom of God and personal righteousness, he expressed an uneasy conscience about racism and injustice. Although not actively involved in the civil rights movement, Henry used his voice to call for increased evangelical involvement in social action through public policy and other methods of reform. His theology acknowledged God’s heart for justice and for racial equality, but his own personal life did not manifest significant social action. He failed to acknowledge institutional racism and did little to rectify the horrors of racial inequality and injustice. Heltzel offers a strong and well-substantiated critique of Henry and his influence upon white evangelicalism and its failure to develop “theological vision, social analysis, and collective motivation” in response to the problem of racism.

Despite Henry’s and other white evangelical’s negligence, Heltzel leaves the reader with great hope that a new stream of evangelicalism is emerging.

Jesus & Justice is convincing in its argument that evangelicalism must be viewed in its historical context of white oppression and black suffering. Heltzel says, “Evangelicalism is singing and listening to the blues; it is evolving and growing green.” The blues represent the horrors and tragedy of black suffering, and the green shows the growing holism of evangelicalism inclusive of the ideas of peace and justice.With the intePRISM 2010

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gration of these two streams, we are reminded that “Evangelicalism is moving, and moving quickly, to embody justice around the world.” n Mae Elise Cannon is executive pastor of Hillside Covenant Church in Walnut Creek, Calif., and the author of The Social Justice Handbook: Small Steps for a Better World (IVP, 2009).

Trails of Hope and Terror

By Miguel A. De La Torre Orbis Books Reviewed by Glen Peterson Social ethics professor Miguel de la Torre takes immigration reform to the desert, transforming it from dry policy debate to complex and compelling stories about real people. Along with fellow professors and students from Denver’s Iliff School of Theology, De La Torre walks the Sonoran desert to meet migrants and learn why they immigrate, then trans-

lates and tells their stories with passion.

The testimonies found in Trails of Hope are deeply personal.We meet folks who undertake long journeys to cross international borders at great risk of injury and even death — people whose children need to be fed, whose livelihoods are destroyed by global economic forces beyond their control, whose hometowns are void of opportunities for economic improvement. This book is not designed as a case for one side of an argument; nor is it an intellectual exercise from the ivory tower of academia.

It is a call to action, a call for justice and compassion.

The book also includes testimonies of those who provide water and first aid to migrants in near-death situations — aid that comes too late for some. It shares stories about human smugglers, vigilantes trying to enforce their own interpretation of the laws, border patrol agents barely trained for the difficulties of their jobs, ranchers and property owners from both sides of the border, church workers, theologians, students, and the family members of immigrants.

While the book raises many questions and offers few answers, one thing is made clear from this cloud of witnesses: A humanitarian crisis is being played out daily along the US/Mexico border.

Trails of Hope and Terror is organized along such topics as borders, economics, myths, families, the politics of fear, varying perspectives, and ethical responses.

A poem, prayer, or song accompanies each chapter.

De La Torre seeks corresponding themes in the biblical testimony of migrating people, such as the narratives of Abraham and Lot, in which arrogance, overabundance, and unconcern for the poor and the sojourner incurred God’s wrath.The history of the Hebrew people’s liberation — migrant people who were mistreated as slaves in Egypt — is a constant reminder of God’s concern for those considered foreigners. The

story of Joseph and Mary, who fled to protect their firstborn from the murderous hand of an insecure tyrant king, demonstrates God’s empathy for and identification with immigrants.

“In the act of God becoming human,” writes De La Torre, “God redraws the borders between people, making strangers into neighbors and aliens into members of a common family.” n Glen Peterson is a writer, catalyst, and activist living in Southern California where he volunteers for Christians for Comprehensive Immigration Reform and is a consultant with capacitypartnership.com. He writes about immigration reform at LeviticusTwentyFour22. blogspot.com.

WHEN HELPING HURTS

By Steve Corbett & Brian Fikkert Moody Publishers Reviewed by Rodolpho Carrasco “Have you ever done anything to hurt poor people?” asks Dr. John Perkins in the foreword to the timely book When Helping Hurts: How to Alleviate Poverty Without Hurting the Poor…and Yourself.

Evangelical America is awash in books calling for greater engagement in ministry to the poor via direct help and social justice advocacy. Much of the material in these books is introductory, focusing on the theological case for holistic gospel engagement and then providing starting points for ministry.

But not many approach the topic with a narrative thread that constantly returns to the core premise that not all help is helpful.

How can help not help? Here’s how: In the introduction, co-author Brian Fikkert tells of “helping” a suffering woman in Kampala, Uganda, by ponying up $8 so she could purchase penicillin.

The penicillin was needed — long story PRISM 2010

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short — to fight an infection she had developed after asking her neighbor (who complied) to treat her tonsillitis by cutting out her tonsils with a kitchen knife.

Fikkert felt great about it at the time, but the realization eventually dawned on him that his help had undermined the local believers with whom the woman related.The purpose of this book is to explain how his help (and similar efforts) didn’t — in the long run — help. But I’ll give you a little spoiler here. Fikkert writes that he “failed to consider the local assets that already existed in this slum, assets that included small amounts of money, a church, a pastor, and the social bonds of the 100 refugees attending the small-business class” that he had journeyed to Uganda to teach over a two-week period. “The truth is that there was more than enough time to walk back to the church... and ask people there to help. While the refugees were extremely poor, they could have mustered the eight cents per person to pay for the penicillin,” thus deepening a bond of relationship among people who would continue to live