Press Release

Young People As Prophets

www.ypap.org.uk

To coincide with the launch of the Grove Booklet, Young People As Prophets, Frontier Youth Trust (FYT) is delighted to launch a new web site initiative to help young people speak out on issues that are important. Bishop Roger Sainsbury (chair of NYA and CYM) is one of the authors and he says, “I hope this booklet and web site will be used by youth workers to encourage young people to speak out in the tradition of the young biblical prophets on issues such as poverty, racism, the environment, injustice, peace and the worship of money and power. Our world needs their revolutionary voices as much today as it did in biblical times.�

Young people are often denied the opportunity to have their say. Even when they do speak their voices are often pushed to the margins and paid lip service. The YPAP web site gives the opportunity for young people’s voices to be both seen and heard and also enables young people to see what other young people are saying.

Dave Wiles, Chief Executive Officer of FYT and co-author of the YPAP Grove Booklet is delighted that the new web site has been officially launched. “This web site is a valuable tool in helping to get young people’s voices heard. I would encourage all those who work with young people to invite them to make use of the site.�

The web site is free, easy to use and also offers youth workers some free resources and tools to help young people take advantage of the opportunity to speak out. The Young People as Prophets web site can be found at www.ypap.org.uk

The ‘Young People as Prophets’ Booklet can be purchased from Grove Booklets on 01223 464 784 or e-mail: sales@grovebooks.co.uk

Further Information from:

Frontier Youth Trust

Unit 208b

The Big Peg

120 Vyse Street

Birmingham

B18 6NF

0121 687 3505

www.fyt.org.uk

Frontier Youth Trust is a Christian network dedicated to advancing the Kingdom of God by supporting, resourcing and training those working with and on behalf of disadvantaged young people. FYT is working with young people at risk towards justice, equality and community. Company Number 3264908 Registered Charity number 1059328.

Charity Fundraising Costs

As we all know, most charities spend a proportion of their income on generating further income. Also, we are aware that charities cannot spend 100% of their income on fundraising, otherwise they would not be spending any money on their charitable purpose. So there must be a level at which fundraising expenses are acceptable.

However, there are hidden fundraising ‘costs’ that are not on the accounts sheet. For example Christian Aid displays the following figures on their site:
Out of every pound we receive, we spend:
* 52p on long-term development projects
* 17p on responding to emergencies
* 12p on campaigning and education
* 18p on fundraising
* 1p on administration

The unseen item is how much resource do external fundraisers contribute. We can see that Christian Aid spend 18p in the pound on fundraising, but in addition to that we have the time and money that external fundraisers (the people who do sponsored bungee jumps, etc) commit to fundraising for Christian Aid. This time and money only adds to the 18p in the pound fundraising figure above – the money raised is already accounted for in the above figures. So even though these people are acting on behalf of Christian Aid, their expenses (and time) are conveniently off the accounting sheet.

To better appreciate the amount of resource that a charity (including it’s supporters) is actually spending on fundraising you need to estimate the time and money that is off the record.

From the figures available for Christian Aid (for example) it is very difficult to assess this cost as their income stream does not differentiate between income from external fundraisers and income from fundraising where the costs are directly to the Charity itself (e.g. the cost of letters asking for money).

For the estimate it is worth including both the time and money of the external fundraisers (this is what is accounted for if the fundraiser is an employee of the charity, after all). If we monetise the time spent by fundraisers then at a guess I would estimate that the final figures must fall into the range of 20p to 35p in the pound compared to the 18p in the pound published figure.

Please don’t assume that I’m questioning the published figure – I’m not. I’m just trying to add to that figure the fundraising costs that are external to the official Christian Aid organisation as incurred by it’s external fundraisers.

So, if we could actually have a reliable estimate of the true costs of fundraising by charities what would our response be? Charities that spend a large proportion of income on fundraising are criticised for that and they usually attempt to reduce that proportion.

There are probably some charities that have no ‘off account’ expenses for fundraising, but probably also other charities that have no ‘accounted for’ fundraising costs because it’s members freely give of their own time and resources to fundraising (i.e. it is all ‘off account’). Just because they can claim zero pence in the pound fundraising costs does not mean that they (in the larger sense than just the accounted for organisation) has zero fundraising costs – it always costs money to receive money even if it is just to check your bank statement and to write it into the accounts. The time and money of voluntary fundraisers should be taken into account by donors, in just the same way donors are interested in the official figures.

So bear in mind that a charity with a zero fundraising cost may, in this slightly different way of looking at things, actually have a 50% or higher fundraising cost.

Here the Charity Commission states that it will take up complaints where people identify that “fund-raising or administration costs that are excessive”.

The Meaning of Life and the Practice of Christianity

An interesting and thought provoking answer to the question of ‘why is there suffering if there is a God’ is the line that life does not gain meaning from wealth, happiness, toil, oppression, slavery, hunger, life or death but rather is about the eternal matter of knowing God. This relates well to the idea that it is the showing of love, not the relief of hunger, oppression or pain that is important. Whilst we show love through doing these things for others, it is the love that is the point of what we do. The means are the actions we do, the end is the love we show. Oppression and suffering are facts of life, they aren’t about to go away, they have to be lived with.

The freedom that knowing God brings transcends things like oppression and suffering. You can be free whilst still oppressed, have peace whilst embattled.

Now a question that I see as deeply linked with the above is ‘how can we show God to people’?

One thing that most Christians seem to do is to attempt to change people by imposing laws on them. Many Christians see value in trying to get ‘good’ laws brought in. This is because they see that those laws can bring a ‘good’ result and relieve things such as oppression, slavery, hunger or death…

…oh, aren’t those the things that we said weren’t actually meaningful in the big picture and that it was only showing love that was meaningful?

So perhaps imposing our morals on others isn’t beneficial to them because it doesn’t bring people into a relationship with God… Perhaps only showing love is actually beneficial?

I’ve put the word ‘good’ into single quote marks above because I’m using it from a very human perspective of what good is which contrasts with what I believe God’s view of good is. I believe that the only way to do good in God’s eyes is to do His will – doing ‘good’ things isn’t actually good if it isn’t out of obedience to God.

Serving Up the Communion

Suddenly it dawned on me this morning during communion at church how odd it was that they only had appointed deacons serving communion to the congregation. I guess that this is a legacy of the Old Testament ‘High Priest as intercessor to God’ thing.

To be honest all they do is go to the end of the row so that it can be passed along – it’s not even as if they have some magical incantation to make as you receive the bread or the wine.

Seems a shame to keep this tradition – which seems unnecessarily exclusive.The Last Seduction full

Criticising Other Christians

Jonathan at Ekklesia has just accepted a news item from me about one group of Christians criticising another group of Christians over the issue of support for Israel.

This has got me thinking about criticism between Christians. I’m fine with the idea that we should be able to criticise each other and hold each other accountable (1 Corinthians 5:12) but should this just be for those you have a close relationship with and the context to crticise constructively with a positive outcome? Or should we be able to criticise more widely – perhaps a bit like Old Testament prophets or Jesus destroying the market stalls in the temple – within the church?

Any thoughts?

Christmas at Greenbelt

Greenbelt did not disappoint. As we had the children with us the festival had a very different spin for me. It was great to see the children get so much out of it, and thanks go out to those who made the festival work so well for families. Stuff like the drumming, statues, artwork, etc around the site was great for us, the shed camera obscurer was fantastic, and Jo as ever loved the sacred space on the top floor of the grandstand. Also the programmed family stuff was great fun, the twist and children’s festival, don’t let the pigeon drive the bus etc.

The one seminar I really wanted to go to I made – Pete Rollins who spoke about faithful betrayal, which was excellent. I recently read his book How not to speak of God which I think is a very important contribution to the current dialogue, I recommend it as the best book I have read for ten years. His talk begins to pilot a theology of redemption as a rupture and gives a great background to some of the issues I raised in the series of post about redefining church, for example see point 4 in this post.

Greenbelt for me is better than a family Christmas, I see so many people I have good relationships with, who I know are on a similar journey. People I now only reconnect with at Greenbelt, but who get me, and as ever the whole festival was a thin place where heaven and earth were a lot closer.

Tithes (and where they go)

Heard someone comment the other day (and I really ought to be able to attribute this to someone, but can’t remember who it was) that in the Old Testament the tithe was for the poor and that somehow the church today has managed to divert it towards other stuff, like expensive buildings etc. This kinds of relates to my finishing paragraph on this post.

It’s not that I think that the tithe is for today anyway (10% seems a bit odd considering our whole lives ought to be a sacrifice), but it was a great comment!!!

Oh, I know, it was Shane Claibourne speaking at Greenbelt.

Exactly Who is Doing the Giving?

Bartley brings up the issue of Government funding the church to carry out welfare services. This is a hot topic for many missions of the church including youthwork.

Whilst there are many considerations around the matter, I would like to merely ask: Who is doing the giving?

This is a hard question, but we all need to be careful that we consider it and are aware of it in our own situations.

As Christians, God has asked us to give our lives, as a sacrifice, to put others first. We show love in what we do, because it is our resource that we are giving.

If I give and in my giving I employ someone else to do the work, is it me who is giving or is it my employee? Well, it is me – surely. Sure, there may be the case where my employee is adding his giving on top of mine, perhaps putting in extra hours. That would be the his giving, not mine.

Our love needs to consist of giving of what we have got. Being a ‘professional Christian’ doesn’t mean that you are giving anything – it is only when you go beyond your job that you are giving, or when you receive ‘tiny pay’ (I knew that there was a good reason for such low pay! 🙂 ) – just the same as a shelf-stacking job down at Tesco’s, it is only when you go beyond the requirements of your job that you begin to give.

(note: how fantastically tax efficient it is to be a low paid youthworker and to make your giving your time rather than your money! Alternatively you could give money, but be taxed on the extra income you would need to receive before giving the money away. There isn’t a rule on this though – we just individually have to know God’s calling, and sometimes that can be to make money, possibly…)

When we think about giving let’s start by looking at what we have to give. It doesn’t need to be ‘silver and gold’ of which you may ‘have none’, but it does need to be something that you have.

Don’t seek merely to be an unloving, ungenerous, ungiving conduity of someone else’s love or giving. Don’t seek to merely be an paid arm of the state, or a paid arm of other Christians.

Sure, join with others who want to give, join with those who want to fund (as long as they have the same ultimate aims and wish to use the same methods as you), but don’t forget where your giving ends and someone else’s giving begins.

Ultimately it is giving what God has freely given us that matters.

Youthwork is a fantastically important thing to be doing – do make sure that the youth can see that you are not just giving other’s resources, but that you are giving your own too. It is that that gives you authenticity.

As an aside, I’ve just come across a case where (non-church) parents were given a letter by the youthwork explaining that as so much money went on upkeep of the church building it would be useful for parents to contribute to the youth activities. I was a bit bemused that the church felt it worth saying that the building was a higher priority than the people and that, whilst the church was willing to spend hundreds of pounds a week on the building, it wasn’t willing to spend a much smaller amount on people…