Andrew Natsios Extended Interview

Read extended excerpts from the Religion & Ethics NewsWeekly interview about foreign aid with Andrew Natsios, a professor at the Georgetown University School of Foreign Service and former director of USAID:

People who say more aid is better no matter how it’s spent are wrong. If you spend it the wrong way, you could actually do damage to society…The notion of a laissez faire attitude where the government doesn’t do anything, countries won’t develop. In fact, if you want this to work you have to be careful, you have to be thoughtful, you have to take the longer term on this. It has to be a steady investment of money, and the people who do the work in the field have to understand development. A lot of political figures in the city, of both parties, think this is easy work. It’s very complicated work. There are unintended consequences, there are predatory forces in the societies, and there are reformers.

Your job in running the program is to find the reformers and protect the program against the predators. If you do that you can actually make some progress. The most important thing about this is that you have to have local political leaders who are willing to reform, to make changes, to make progress. If there are no local political leaders, aid does not work very well.

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Andrew Natsios

I think we have a number of major success stories that nobody knows about in the US. For example, the green revolution in Asia by Dr. Norman Borlag—my old agency USAID had a major role in implementing his vision. He just died at 95 years old. He probably saved 3 million people by producing high-yield variety of various staple crops in Asia….one of the greatest success stories in 1,000 years in terms of agricultural productivity.

The US does enormous good in the world, but Americans are unaware of it. We can point to South Korea, we can point to Taiwan, Turkey, Greece, Costa Rica, Chile. There are a whole bunch of countries that AID and American assistance played a major role. Now those countries also had leaders who were willing to work with us in a constructive way, not take the aid for their own purposes in some Swiss bank account. It’s a partnership. The problem with aid is now we have so many different aid agencies—the World Bank, the UN, the Europeans—and so no one can say we did this alone on our own with no one else involved. Aid never does this alone without local leadership.

If you don’t have security, economic growth doesn’t take place. People are afraid, and the government in fact is seen as incompetent. The first requirement of any government is to keep enough order so people can carry on their lives. Secondly, people don’t invest money, which is what causes economic growth in the private sector, unless there is some order. I don’t mean repressive order, but some rule of law on a minimal level. There has to be a court system, a functioning prison system. If you don’t do that, there’s no investment. Without investment there is no economic growth. You look at social services—education, health, you look at economic growth, and you look at governance. How functional is the government? Does it have any reach beyond the capital city? Haiti, for example—85 percent of the children go to parochial or private schools. Their administration of education was so poorly managed for such a long period of time it doesn’t educate most Haitian children. Fifty percent of the country is illiterate right now. One of the most important things the US, in my view, can do in Haiti is to focus on the education sector, and that is something AID has a lot of expertise in and has done very well all over the world.

natsios-post03We tend to think of aid as giving people things. That is really not what this is about. It’s true when it’s an emergency in a famine or in a war or something you provide assistance in terms of commodities. The most important thing about aid is building institutions, whether they’re in the government, ministries that are functional, or nonprofit organizations, because civil society, in any healthy society like the US has a huge civil society sector and very healthy private sector. If you build all of those and you build institutions that are sustainable, the country will make progress.

Certainly some of our foreign aid has been driven by domestic interest groups that benefit from the sale of commodities or whatever from the US. There are certainly instances where we have given assistance to countries where there’s a dictator who is allied with us. My view is that people’s motives in the government are always mixed. Even at AID, the State Department, or the Defense Department., motives change from one day to another. I don’t think we should look at motives. I think we should look at what we are doing. If you have a very well-intentioned, pure in terms of their motives, pure development program that’s screwed up, that really hurts the country, how is that good? If you have people with very parochial motives, very narrowly focused, and you do the right thing, that’s good development assistance. From my perspective, what’s important is what you do with the money in the field, on the ground, in the country.

I think there’s a huge information gap between Washington—and I don’t just mean the White House or the Congress, I mean the media, interest groups, think tanks—between how they perceive our aid program and how the people in the developing world do. In fact, if you go to the developing world, people think USAID is the greatest American institution. No one says that in Washington. They beat up the agency all the time. They never ask the people in the field what they think. I think people don’t understand in the US how powerful our aid program is for the people in the field, in these countries, who need our help. There’s a different AID in the developing world, in poor countries. That’s where most of our staff is. In those countries, AID is the most important American institution, an institution they look to for assistance and support for reforms and improvements in people’s lives. The most powerful part of what we do abroad, in my view, is our aid program.

natsios-post04We actually stopped, in the mid-1990s, the US aid program, giving money directly to governments, except where there’s a strategic interest. For example, in Afghanistan, or in Pakistan, we wanted them to be allies in the war against terror. We might do what we call budget support, where we give money to their treasury. We don’t do that in most countries anymore because we’ve had a mixed record of success with it. Some of the money disappeared. If you put money in a dysfunctional institution, the money often gets misspent—not necessarily stolen, but misspent. So it has to be done very carefully. There are ways to help governments without giving them a check, and that, I think, our aid program does well. It’s through technical assistance, through scholarship programs, and training programs…. Those kinds of programs aren’t putting money into governments, but they are training people in the government in programs that would increase their capacity.

If aid becomes too high a percentage of the GNP of the country, it has a distorting effect on incentives. That doesn’t mean we don’t give aid. There’s a limit on how much aid we should give. I think that’s an insight that we’ve sometimes have lost. People who say if you just give more aid, like Jeff Sachs argues, everything will be fine and poverty will be eliminated, is nonsense. On the other hand, we know that some aid carefully targeted for the right sectors under the right circumstances can actually accelerate the country’s development and economic progress and their movement toward democratic governance.

The Obama administration, I think with good intentions, but it has become a disaster, believes in a whole-of-government approach. If the whole of government means take the Department of AID, that’s fine, they’re geared towards the world. Having domestic agencies get involved increasingly under Republican and Democratic administrations is a very bad idea. Many domestic agencies have special interest groups that control them. The Department of Agriculture, for example, has been one of the major factors trying to stop AID’s agriculture program because they will actually say it to you. “We don’t want them growing more food. Then they won’t buy American food,” which, by the way, is nonsense. We had a huge agriculture development program in India, very successful. India still imports huge amounts of food from the US of certain kinds, so these interest groups have a growing influence on our AID’S program, because every federal department has their own international aid program, which we did not have during the cold war. During the cold war, by an order by President Nixon in the late ’60s, all foreign aid had  to be spent through AID….They controlled the money. That collapsed in the early 1990s as a discipline. I think we need to go back to that. I think the whole-of-government approach is well-intentioned and badly mistaken.

People in domestic agencies don’t understand that they are dealing with countries with a completely different social and economic structure and political system who have completely different values and different worldview than we do. What works here doesn’t necessarily work in the developing world. Every country is different, and one of the most important parts of an aid agency is how decentralized they are. The most important part of the management of an aid agent is that it be decentralized and that aid programs be designed for the culture and the history and the social order of the country that we are working in. Standardizing all aid programs all over the world is a very bad idea….I proposed to President [George W.] Bush that we start spending 25 percent of our food aid budget on local purchases, which means we buy the food in the country, in surplus areas, and move it to an area where people are dying or are in trouble because of a war. He put it in his budget for four years. We could not get it through Congress because the shippers and the maritime unions opposed it, the grain producers opposed, and the grain processors opposed it, and even some of the NGOs opposed it….We know by buying food locally you stimulate production, you stimulate agriculture growth and productivity. It’s much faster; it is 4 months faster if you buy it locally than it is to ship it, because it takes so long to ship it in the middle of an emergency in particular, and 30 percent of the cost of our food aid is transportation cost. I’ve seen children starve to death when there was a surplus of food in their local markets, but there was no one to buy the food because we didn’t have the money to do that, so people died. What happened now is we gave up trying to get it through Congress. It wasn’t the foreign affairs committee that was the problem; it was the agriculture committee in Congress controls the food budget, not the foreign affairs committee, which was very sympathetic to this change or this reform. What happened is that AID proposed a separate account that didn’t affect the food aid budget, I think has $265 million in it, to buy food locally or regionally in an area and to intervene in the markets when there are massive food price increases which can cause chaos in people’s nutrition, and this went through this year. It’s a major reform, the first time AID has had that authority and budget to do this, but it took 5 years to do it because powerful interest groups did not want the change made.

natsios-post05The military fights wars. We need them to do that. I don’t think they do aid very well. They don’t understand institution building; they tend to take a shorter-term, like the State Department does, a shorter-term view of development. Our programs to be successful you need 10 years, not 2 years, not 6 months, and one of the problems of our aid program that there is so much pressure from the Pentagon and the State Department for immediate results, in 6 months or a year, that we distort the aid program. We know that we can’t produce effective programs to build institutions in 6 months or a year is ridiculous. It can’t be done. I think the military is doing this because they perceive a weakness, and the weakness they see is this: that between 1980 and now there was a huge reduction in the workforce of AID. In the 1990s, when the cold war was over, people said we don’t need aid anymore, there was no communist threat. In fact, there was no threat to the US and so we laid off a lot of very senior officers of AID. We went from 4,000 direct-hire foreign officers and civil servants to 2,200 when I arrived in 2001. There was a massive reduction in the workforce. These were very senior level, and they were among the most able officers, and they were laid off. That meant when the war in Iraq started and the war in Afghanistan started, we didn’t have enough officers to send into the field, so the military said we will do it. I don’t think they did it very well, frankly. Do we need the military for security? Absolutely. The argument that the NGOs make…they say they want to be independent from the military in Afghanistan. The reality is that the Afghans and Taliban, the al-Qaeda forces see any Westerner as hostile to them. The argument that their neutrality is compromised by working with the military doesn’t hold water. My problem is not the neutrality argument; my problem is that the military doesn’t know how to do it very well.

If you want a functioning aid program, you have to have employees to do it. Rebuilding the work force is a major effort to improve the quality of our programming and to put the aid troops, not military troops, on the ground to carry these programs out.

There’s a little bit of tension between the White House and the State Department. My sense is that the president and his staff want a more independent AID. Secretary Clinton is not hostile to AID. She likes AID and she likes foreign aid. She likes the program, but she wants to control it. What is happening now is that the State Department is absorbing AID slowly by stealth…They are taking over the business systems. AID’s independence is compromised almost every week now, and the consequences—even though they are restaffing the agency, the competence of the agency as a development institution, the more it gets absorbed into State will be limited, in my view. If AID is absorbed into State, it will compromise the integrity of our development program. I don’t think the political appointees of State understand what development is. They don’t know how this stuff works, and this doesn’t make any difference in which party you are in…It doesn’t matter what your ideology is. If this was simple we would have done this a long time ago. It’s very complicated work, and you need career, professional people…

We shipped food aid into Afghanistan in 2002 because a famine was developing, and at the same time we were importing a new seed, improved seed variety to grow more wheat and because of good rains and because of the seed program, the agriculture program, the Afghan farmers produced the biggest wheat crop in history. Prices collapsed 20 percent of their normal level, and instead of buying the surplus wheat, the farmers stopped harvesting the wheat because the prices were so low it wasn’t worth harvesting it, and as a result of that, they let the harvest rot in the fields…The next year there was a massive increase in poppy production for heroin because they said we can make money on heroin. You can’t make money on wheat. We imported 300,000 tons of American wheat and food when there was all this large surplus. I try to say to people it’s nice to have an agriculture program; you can’t import 300,000 tons of wheat when there is all this wheat they just grew. But we don’t want to offend the interest groups in the US. If we had bought the food locally the price would have remained stable, and they probably wouldn’t have moved toward more poppy production, because poppies are against Islam. It’s a violation against Islamic teaching to grow poppies. So the Afghans did it out of desperation. Our staff on the ground said you need to buy this food locally, couldn’t do it because the statute wouldn’t allow us to.

The military went into the area where Bin Laden was in….They went into a village and said we will electrify your village, and they did it. They electrified the village, they put a generator in and gave them enough fuel for a month, and the town for the first time in their history had electricity. At the end of the 30 days, the diesel fuel ran out and there was no electricity, and they came to us and said we are very angry now. We had light, now we have darkness. Why did you build an electrical system for our town and not give us enough fuel forever? Building them programs that are sustainable is very difficult. We should have set up a system…It’s simple to electrify a village. It’s very hard to set up a system to get people to pay and fund voluntarily to keep buying diesel fuel needed to keep the generator working. That’s a much more complex task, and it takes a lot of time to do that.

natsios-post06If we are very serious about helping the Haitians rebuild, then we need to do an aid program and a trade program too. We need to open American markets to trade in a new industry growing in Haiti. The first thing we need to do is to hold down any trade barriers between the two countries. Secondly, we need a program to encourage the Haitian government, to tell them how to create the incentives for private investment in factories to do assembling of shoes or hats or clothes. Even though the earthquake was in the city, the poorest people in Haiti live in rural areas. You don’t want everybody coming into the city that’s been rebuilt, from the rural areas, because it will become overcrowded, so an agriculture development program not for just subsistence, that people grow what they eat, but for export of certain types of crops to the US, tropical crops that are useable in American markets.

The police force is very corrupt in Haiti. They were associated with the gangs that were terrorizing the population before the earthquake, and they are connected to the drug trade from Latin America. There has been an effort by the UN to reform the police force—
retrain and relieve the corrupt police, properly pay them—that is a very important undertaking. I don’t think the UN has enough money to do this. I think the Canadians took the lead on that. I think it’s very important to have a functioning police force, to have some order and a police force that’s honest. If the Haitian ministries don’t function very well—the education, the health ministry, public works ministry—then we can do all the work we want to, but as soon as we leave, as soon as a road is rebuilt and we leave, things will start deteriorate unless it’s maintained. Maintenance requires institution-building of the ministries, so we need to do some work to build the capacity of the Haitian ministries to administer public services in the country.

natsios-post07There is a problem that the educated elites, they all left in the 1990s during the sanctions. They came here. One of the most upwardly mobile ethnic group in the US are the Haitian Americans and the Canadian Haitians. I think what we should do is to run a program, which we ran originally in Afghanistan with some success, to bring people from the Haitian diaspora who come from Haiti originally to move back to help rebuild the ministries, to run a lot of these development projects. We need Haitian Americans and Canadian Haitians to come back and take a leadership role in the reconstruction effort. In.that way, we will respect the traditions of their country and bring people who understand their culture and their way of life in leadership roles in a critical moment. Since the power structure was devastated by this earthquake it may be easier actually to make the change right, to bring educated Haitians back from the US to do this.

Trade is an essential part of economic growth. There is no real example of a country leaving the ranks of the poorest countries and becoming a middle-income country without an export-based strategy. We know that it works, and all the Asian examples are export countries. However, you can not do it in absence of aid. If there’s no port to ship the goods, how do you receive fertilizer from another country if there is no port? If you are exporting something that you’ve produced and there is no airport, how do you ship the goods out? Third, you need roads. Private businesses don’t build roads. The government needs to build roads. You need an educated workforce. Trade is essential, but it’s not trade or aid, it’s trade and aid. The two things have to be married together, and there’s another thing the US has done very well all over the world, and I’m hoping one of the central things that the Obama administration does in Haiti is trade capacity-building within the Haitian business community and the ministries to put in place policies that encourage business growth, development, new jobs in both the rural areas and the urban areas.

Our biggest aid budgets have been when we faced threats from abroad. The biggest aid budgets were in the 1940s, ’50s and ’60s when the Soviet Union was a threat, and we did some very good things with that money. The argument that we should separate our aid program from our policy to me doesn’t make a lot of sense.

Good motives don’t mean good programs, and sometimes people with very parochial motives provide money for AID to do some very good things. So it’s not what your motives are, it’s what you do with the money once you get it. That’s what is important.

David Beckmann Extended Interview

Read more of the Religion & Ethics NewsWeekly interview about foreign aid with Rev. David Beckmann, president of Bread for the World:

There’s been dramatic progress against hunger, poverty, and disease in the world. In 1970, probably about one-third of the people in developing countries were hungry, undernourished. That’s now down to about one-fifth. The big story, I think, is the religious story. I think God is moving in our time to reduce hunger, poverty, and disease, and part of that story is assistance from the rich countries.

Every day about 25,000 kids die needlessly in developing countries. But in 1970 that was about 55,000 kids a day. There has been a dramatic reduction in death among babies and small children, and that was largely driven by assistance. Back in the 1980s, UNICEF had the idea of just teaching poor parents simple things that they could do to keep their kids from dying, things like there’s a simple solution of sugar and salt you can use to keep kids from dehydrating when they have diarrhea. The US government got behind that, US advocacy groups like Bread for the World pushed it, so we got US government money, so all over the world we’ve got poor parents know how to keep their kids from dying. It’s a permanent change in how the world works.

beckmann-post02Most of the progress made against hunger, poverty, and disease has been made by people in poor countries working hard to make their countries better, and then it’s poor people working really hard to make life better for themselves and their kids. Aid from the US is a factor. Most of the change, and it’s been a wonderful change, has been done by people in the poor countries. When aid is really focused on reducing poverty or promoting development, I think it has a pretty good record of success. I think the main problem of aid has been our mixed motives. Lots of times we think the same dollar is going to buy an air force base and help poor people over there and help the University of North Carolina. We go with mixed motives, and when you do that, it is poor people in remote areas in poor countries that don’t get very well served. Right now we are putting a lot of development money to aid in Afghanistan, but the primary motive is not to help people in Afghanistan get out of poverty. If we want to help people get out of poverty, there are a lot of other places where the circumstances are better, where poor countries are making progress. At the end of the day in Afghanistan, the purpose of that money is not to help poor people. The primary reason is to fight terrorism.

There are places like Afghanistan and Iraq where we are trying to win the hearts and minds of the people during the war, but the war is going on, and you can’t get civilians into those zones. So in those kinds of situations it makes sense for the military to give money for schools. But, frankly, I don’t think it’s going to do a whole lot for the long-term development of those countries until they get to a situation of peace. Where it doesn’t make sense for the military to get involved is troops going down to Central America and inoculating kids. [Defense] Secretary Gates has been very clear about this. He wants strong civilian agencies to be able to carry out our development assistance programs so that our military can focus on what they do. They don’t do a good job reducing poverty, and it’s a mistake to let as much of our money to be helping poor people to go through our military. It also keeps them from them doing their job well.

People like me who want more money to help reduce poverty in the world ought to be also doing our part to insist that the systems work well. They don’t work as well as they should. I think we need a stronger development agency, some voice in the US government, a strong voice that can speak up for poverty reduction, global development, and carry that out in an effective way. We don’t have that right now. There is a lack of coordination. When I was in Mozambique, there are three big US development agencies in the same building doing different things—the AIDS program, the ag[riculture] program, and they don’t even talk to each other very well. For various reasons, we over-earmark our aid so that when our people get to Mozambique they can’t be responsive to the local situation or what local people there are trying to do. They’ve already got their marching orders from Congress or the president or somebody, so we can’t be responsive to what local people are trying to do.

beckmann-post03There are three big agencies that administer US development assistance. There are 60 offices of government that have foreign assistance programs. It’s a nutsy thing. There wasn’t much political commitment to development assistance. Our main agency, the US Agency for Development, was allowed to deteriorate. Then President Bush could see that reducing poverty was important to our security. He started an AIDS program. He started a new corporation as a channel for assistance, so we’ve come to the point where we just have a clutter of US agencies trying to do the job. These are good people. They try to do the job well, but it’s clear that we need one strong agency responsible for development, related to the State Department, and then we also need better coordination across the 60 offices of government. We need a strong development agency, better coordination, and we need to be better responsive to local needs and local people.

I think our foreign assistance is broken. It does some good, it does a lot of good, but we can get a lot more impact out of those tax dollars. It’s not just the aid; it’s the coordination of aid with trade and diplomatic policies. For example, in Bangladesh—we charge Bangladesh more in tariffs for the things they import into the US then we give them in aid, so we are taking with one hand what we give with the other.

One of the clearest lessons of 40 years of development aid is that you got to start by listening. You’ve got to start by asking people in the situation how do they see the problem, and what are they trying to do to get out of the problem? And chronically people come from far-off places, smart, well-educated people with bright ideas, and try to plant those ideas in very poor places, and they go back home. It’s the local people who know what will work and won’t work.

Congress tends to have its ideas. Individual members of Congress get their licks in. The administration has some things they want to do, various outside groups that lobby Congress more money for this, more money for that, so we end up with aid program where every dollar is earmarked twice. So you get to Uganda, and you want to do something with the Ugandans: We’ve got this problem here we want to solve. We don’t have money for that; it’s not on our checklist of 500 things that we can do.

We are excessively concerned about corruption. Corruption is a problem, and we have to be serious about it, but it’s a little bit less of a problem than it used to be because of cell phones and information technology. Most developing countries are democracies. People can speak up if money is spent on a bridge, and there is no bridge.

I visited a country US AIDS program. If you are going to get those medications out into rural areas, you have to use the ministry of health, and the official said we have US contractors embedded in their department of health, so instead of giving money to an African agency we want to build up and make stronger we give it to US contractors because we don’t really trust those Africans. If we can’t help them build up systems to help reduce corruption in their own organizations we are not going to have success. I think our food aid program is a good example where some reform is possible. Every dollar that we appropriate for food aid, more than 50 cents goes to transportation and administration. With the high price of oil now, to ship food from Iowa or Kansas to Ethiopia is a very expensive proposition. The best way often to get food in a place where you need food aid, a refugee camp, is to find food locally or in a nearby country. Buy the food from farmers there. But we end up shipping it almost all the time; we ship food produced here. I don’t think it makes much difference to US farmers anymore. It’s partly because there is a small group of shipping companies that they are US-flagged shipping companies, and the law says they get to ship that food. They aren’t efficient shipping companies, but they are very well positioned to lobby Congress, and they push that all that money that is supposed to help the poorest people in the world should go to food that they are going to ship. It’s a scandal. If they were just taking 20 percent I could live with it, but now it’s gone to more than 50 percent of the cost of food aid. Bread for the World is campaigning to get that system changed.

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Rev. David Beckmann

Bread for the World has worked on trade policies toward Africa, toward Haiti to try open up opportunities for poor countries to export into the US. It’s good business for the US. Usually trade and investment tends to benefit better off people first. So if you really are trying to lift the least of these you often need some aid money to complement it. Really poor countries have in fact managed to achieve really rapid economic growth, partly through aid, partly through trade opportunities. In fact, places like India, China, Korea, Indonesia—these are places I want to put some of my 401(k) money.

The Bush administration started talking about 3 D’s, and the Obama administration has picked that up. The D’s are defense, diplomacy and development. Those are the three legs of our foreign policy. But the defense leg is real long, the diplomacy leg is kind of stubby, and the development leg is tiny, tiny. Both President Bush and President Obama were clear that development, helping people around the world make a better life for themselves—it’s the right thing to do but also in the long-term contributes to our diplomacy and our defense.

As a nation we are really great at responding to emergencies especially when they are on TV, and when the camera and lights go off we are not great. But Haiti is going to be very poor for 30 years, and so our efforts to support the Haitians in making a better life for themselves have to be steady. This has to be a long-term commitment. Two-thirds of Haiti’s exports are textiles, mainly t-shirts, so trade is a proven instrument there. But they can also produce rice. We’ve killed their rice industry. They had rice production. The IMF made them quit subsidizing their rice and open up their borders. The US rice production is heavily subsidized, so now you can go to Haiti, on this side of the road there is a field that used to be a rice field that is now barren. On this side of the road there is a little shack, they are selling US rice. Haiti could be a sugar producer, but our sugar is heavily protected, subsidized, tariffs, all kinds of protection. One thing we could do with Haiti is open up to trade. I also think, I know this is controversial, I think we have to open up to immigration. Our country and the rest of surrounding countries, we could absorb some people, and there are Haitians in this country who could bring their people into the country.

The amount of money that we are spending on programs helping to reduce poverty in developing countries has tripled between 2000 and 2010. The experience of 9/11 made us aware that we are interconnected with the world, and it’s not smart to neglect misery in far-off places. And then we had help from Bono and Brad Pitt. In fact, I’m very encouraged that the country is more committed to reducing poverty now, and if you talk to voters they want to do more. We have changed US politics for the better on this issue, and I expect further change for the better.

beckmann-post04Not always, but often the US government has mixed motives in giving aid. Typically our primary motive is something that is going to help us. We want that country to let us have access to a military base or something like that. But then often we want to make sure that money is spent in the US on some industry that has access to Congress, and also we really do want to help those poor people. But when you are trying to do three things with the same dollar who loses? It’s always the poor people, and that often happens. When we were able to get programs that were really focused on reducing AIDS, reducing child deaths, we’ve had a lot of success. This dramatic progress that was made against hunger, poverty, and disease, to me it’s theological. This is God moving in our history. It makes the Exodus, what happened at the Red Sea, look like small potatoes. Right now we are in a recession. It’s kind of a setback, but if you take a longer view it’s clear that hundreds of millions of people are escaping from abject poverty. I think this is an experience of the good God in our own history, and I thank God we can be part of it.

Haitians need to solve the Haitian problem. Haiti is a complicated case, but it’s complicated partly because of a long history of foreign exploitation. Virtually all these people were brought over and served as slaves. A big slave rebellion in 1804, they became an independent country, and for 100 years a pariah nation. The US and Germany and France wouldn’t deal with them except to send in warships and extract debt payments. Even in the 20th century, our government and other rich parts of the world have repeatedly exploited Haiti, so there’s internal corruption, internal weaknesses, but there is also this long history of external exploitation. If that all is going to be healed, yes, we need aid coordination. Some agency is going to be set up to make sure we won’t trip over each other. That could be a good thing. But Haitians need to be in charge. Haitians need to be deciding their own destiny. They are going to have to solve the problem, or it won’t be solved.

I’m just weary that we focus on Haiti and Afghanistan, the two most difficult cases. If we don’t succeed in those countries—I hope we do—but if we don’t, I wouldn’t be surprised that we won’t see progress against poverty in the short-term. But there are still scores of other places in the world, very poor places, where the misery is just as severe, and people are moving forward and could use some help. Partly what I want is to use more of our assistance in places where you have a lot of poor people and some real chance to help them get out of it.

Churches and Gay Youth

 

LUCKY SEVERSON, correspondent: A personal moment of prayer for Joey Heath, a Master of Divinity student at Wesley Theological Seminary in Washington, DC. There was a time it seemed very unlikely he would be where he is today, a time when he was praying for God to make him whole, make him so he wasn’t gay.

JOEY HEATH: At the time I believe that it was something I needed to be healed from, and so I would pray every day that God would just heal me of this, this evil part of me, and that this would be just removed and I would be cleansed and made whole again.

SEVERSON: Today, Joey says he feels whole, but he’s still gay and still facing the kind of condemnation he faced in his United Methodist church when he first came out.

HEATH: I was involved somewhat in the leadership of the campus ministry, and then my campus minister said I can no longer speak on behalf of the ministry because it’d be an endorsement of my lifestyle, which for me was devastating.

Pastor Heidi Neumark
Pastor Heidi Neumark

SEVERSON: Pastor Heidi Neumark says that condemnation has led to outright discrimination. She says too many churches have created an environment where it’s okay to bash gays or lesbians or bisexuals or transgenders, known collectively as LGBTs.

PASTOR HEIDI NEUMARK (Trinity Lutheran Church of Manhattan): Churches have played a huge role, probably the largest role in fostering homophobia. The church encourages these young people to be viewed as less than human, dehumanized and even demonized, and it creates an atmosphere where it’s okay to be verbally abusive, be physically abusive. So these young people, many of them, suffer profoundly, physically, psychically, spiritually.

SEVERSON: During the day, Pastor Neumark runs a school for young children at her New York City church, which is part of the Evangelical Lutheran Church in America. At night she operates a shelter for LGBT kids, because she says since churches have been a big part of the problem, they should be part of the solution. Jonathan Sawyer, who sleeps in the church basement every night, represents an alarming statistic. Nationwide, 20 to 30 percent of homeless kids are LGBT. In New York City it is one in three, according to Zak Rittenhouse, who works in a homeless shelter for gay and straight youths.

ZAK RITTENHOUSE (Green Chimneys): Here in New York City, 7,000 kids identify as gay or lesbian, and they’re on the streets for various reasons, and there’s definitely some religious ties to that.

SEVERSON: Zak is gay. He grew up in a Baptist church, where he says he was taught that being gay was sick and an abomination. He says many kids who come out are forced out the house by parents who accepted that doctrine from their churches.

RITTENHOUSE: The parents don’t know how to react when their kids come out, so they push them out on the streets. The kids don’t feel safe at home, so they run away.

Zak Rittenhouse
Zak Rittenhouse

SEVERSON: Matt Gromlich went to a private Christian school and says what he had been taught in church made it traumatic when he discovered he was gay.

MATT GROMLICH: At some churches that I’ve visited, you know, there’d be messages about how homosexuality is wrong, or they’d throw it in with a list of sins, and, you know, I wouldn’t really say anything, but just not go back. In that time I was really struggling with faith and being gay, you know, and well, if I accept that I am gay, which I had at that point, then how can I still be Christian?

HEATH: The church says these things where, you know, if you don’t change, you’re going to hell, and people get to a point where they feel like, well, I can’t change, so I guess there’s no hope, and so they abandon the church.

SEVERSON (speaking to Pastor Bob Perdue): If I came to you and I said, “Pastor, I am gay,” what would you say to me?

PASTOR BOB PERDUE (Senior Pastor, Old Dominion Baptist Church, Bristol, Virginia): I would say that’s against the creative order of God. It violates the way God has set it up, and so while I understand that you have that attraction and that it developed maybe by no fault of your own, you’re not free to act upon that.

SEVERSON: Bob Perdue is pastor of the Old Dominion Baptist Church in Bristol, Virginia. Like many other Christians, he believes the Bible makes it clear that living a gay lifestyle is a sin. But he doesn’t believe it’s any worse than any other sins.

PERDUE: A lot of times the church will quote Leviticus 18:22 and say, you know, man lying with man is an abomination. What we forget is that Proverbs also says pride and lying and gossip are also abominations to God.

Pastor Bob Perdue
Pastor Bob Perdue

SEVERSON: Nor does he believe, like many Christian conservatives, that being gay or lesbian is a choice. But he does believe that acting on an attraction to the opposite sex is a choice and a sin to God.

When Zak Rittenhouse came out, his parents sent him to a six-week camp that promised to make him interested in women.

RITTENHOUSE: They had told us all that by the end of this six weeks we would all be heterosexual men and women walking in the light of the Lord.

SEVERSON: He says of the 80 kids who went to camp, to his knowledge none came out straight. Though there are no reliable statistics on whether these ex-gay ministries actually work, many, including Pastor Neumark, think it is cruel to try to force change on these young people.

PASTOR HEIDI NEUMARK: There’s members of the congregation here who have been in therapy to try and get them to stop being gay and, well, I haven’t talked with anybody that that’s worked for. I think that’s abusive.

SEVERSON: Pastor Perdue says both he and the church are there to help heal those who are broken, whether it’s sex, pornography, gambling.

PERDUE: I would first ask you why you considered yourself gay, and I would expand that identity to include other parts of who you are and hopefully get you to see that you’re so much more than just that sexual attraction, you know, just like an alcoholic. I do the same thing with them.

SEVERSON: Like an alcoholic, says Perdue, homosexuals need to learn how to control their yearning so they can, in his words, “experience life to the fullest.” The pastor knows of what he speaks.

PERDUE: I was sexually abused at 10 or 11, and those were my first sexual memories, so I developed an attraction, a same-sex attraction, which obviously at first—my first response to that was to suppress it. And then the kind of guilt and shame of all of that led me to a suicide attempt.

Couple holding marriage equality poster

SEVERSON: After 30 days in a psychiatric hospital, Pastor Perdue says he came to terms with his sexual proclivity. He’s now married and the father of five children.

PERDUE: I can’t say that my attraction has completely changed. I liken it to my fellow ministers who are married. Their attraction for other women hasn’t gone away, but they’re choosing not to act on that attraction because they’ve made a vow and a commitment in a certain direction. It’s the same for me.

SEVERSON: There are a number of denominations that accept practicing gay ministers, and Pastor Neumark says as more young people come out, and homosexuality becomes better accepted by society, ever more churches will have to eventually teach tolerance, even if they believe the lifestyle is sinful.

NEUMARK: What really makes me angry is to know that church people—because I love the church, I’m a pastor of a church—have a real hand in creating so much pain.

SEVERSON: Pastor Perdue agrees the position of many churches against homosexuality has been harmful but says he doesn’t know many other pastors who share his view.

PERDUE: They haven’t walked where I’ve walked. They haven’t been where I’ve been. While I haven’t changed my theology on what homosexuality is that I have definitely changed my attitude toward people who struggle.

SEVERSON: After Joey Heath completes his theological education, he hopes to be ordained a pastor.

HEATH: I feel called by God to minister to those that have been pushed out and neglected by the church, and the church to a certain point has created a class of people that are not worthy of church, and I want to go to those people.

SEVERSON: But before he can go to those people, he needs to be ordained, and the United Methodist church, his church, does not as yet ordain self-avowed, practicing homosexuals. For Religion & Ethics NewsWeekly, I’m Lucky Severson in Washington.

Orthodox Fasting

 

Originally broadcast April 8, 2005

JACK HINTON (Russian Orthodox Cathedral of St. John the Baptist, Washington, DC): In general, the purpose of fasting is preparation for an important event that takes place at the end of the fast, and this is true not only of Great Lent, but of the other fasting periods as well.

The very cause of the fall of man was an act of disobedient eating.

Fasting is voluntary, but it’s expected unless you’re physically unable to. What I hope to achieve is weakening myself physically so that it’s easier for me to remember that I depend for my very existence and for my daily sustenance on my Creator. I want to deemphasize the day-to-day material world and I want to emphasize spirituality.

There’s a strict fast, which means abstain from everything for, obviously, short periods of time, and this applies to the preparation for every Holy Communion.

The basic fast is abstain from meat, and meat includes fish with backbone, dairy products, animal byproducts, oil, and wine.

It affects my daily life, there’s no question. When you reduce the amount of food you’re eating, and your blood sugar drops, and you become a little bit lightheaded, you are very much prone to lower concentration. There is a spiritual and a physical dimension to the fast. It doesn’t do you any good to not have the kinds of food that are prohibited and forgo the period of introspection and deep contemplation of your own spiritual state.

Theosis is what happens to those who run the earthly course successfully and are given their salvation at the end of this life. Fasting plays a role in theosis. It is the process by which we are perfected and made divine. We all become little “anointed ones,” little Christs.

Reiki and the Catholic Church

 

KIM LAWTON, correspondent: At the CORE/El Centro natural healing center in Milwaukee, Sister Madeline Gianforte is using Reiki on one of her clients. In this Eastern healing technique, practitioners place their hands on or above someone in an effort to enhance the body’s flow of energy. They say that can lead to physical and spiritual healing.

SISTER MADELINE GIANFORTE (CORE/El Centro): As a practitioner, I’m just facilitating that energy. But you are doing your own healing in the sense of connecting to the divine and the healing that happens within.

LAWTON: Gianforte is a nun with the Sisters of Saint Agnes. She’s also a trained Reiki master. She says Reiki fits well with her faith.

post01-gianforte
Sister Madeline Gianforte

GIANFORTE: It’s an incredibly spiritual, prayerful experience for me. It calms the inner part of my being so much that I can tap that deepest place, the core place of who I am.

LAWTON: But the US Catholic bishops say Reiki is superstition, and they’ve urged Catholics not to provide or support it. Reverend Tom Weinandy is executive director of the bishops’ doctrine committee.

REV. TOM WEINANDY (US Conference of Catholic Bishops): The problem that we had with Reiki, in the end, was that we felt it sort of fell between the crack, that it was neither really a medical or scientific technique nor was it a religious technique that was compatible with Christianity.

LAWTON: Reiki, with its strong emphasis on the spiritual, was developed in Japan in the early 20th century. Using various hand positions, practitioners help their clients access what they call a universal life force, a spiritual or divine energy force. They claim that energy force can reduce stress and accelerate the body’s natural healing process. A favorite of New Age centers, Reiki is also increasingly used in hospitals and medical clinics.

GIANFORTE: I did a lot of Reiki with my mom when she had cancer, and she was very, very sick with chemo and radiation, and one of the greatest things for her was that it alleviated a lot of the side-effects and the symptoms of radiation and chemo, and then ultimately in her final stages it kind of allowed her to peacefully go.

LAWTON: Gianforte helped found the nonsectarian CORE/El Centro as a place where everyone, but especially low-income people, could have access to alternative medicine and natural healing techniques. Reiki is one of many practices here based on an Eastern holistic philosophy focusing on the body, the mind and the spirit.

GIANFORTE: If the spirit isn’t addressed, and only the body is, a complete healing won’t be possible.

LAWTON: Lauri Lumby Schmidt uses Reiki in her ministry as a spiritual director.

LAURI LUMBY SCHMIDT (Authentic Freedom Ministries): There is a wide range of things that people can experience, but it does tend to be much more profound than just straight relaxation.

LAWTON: Schmidt did her Reiki training or “attunements” with Catholic nuns, who she says, taught it from a Christian perspective.

post02-schmidtSCHMIDT: When I really look at Jesus’ ministry and what he was all about, it was about healing, and he empowered his disciples to do the same thing. He commissioned them to go out and heal.

LAWTON: But the Catholic bishops say they received more and more questions about Reiki, so they commissioned a study, and last year released guidelines which said “a Catholic who puts his or her trust in Reiki would be operating in the realm of superstition.” And the guidelines concluded “it would be inappropriate for Catholic institutions, such as Catholic health care facilities and retreat centers, or persons representing the Church, such as Catholic chaplains, to promote or to provide support for Reiki therapy.”

WEINANDY: God is God, and human beings are human beings, and we can petition God, but we can’t manipulate him, and we felt that this was what was happening in the context of Reiki, that the person learned how to be in touch with the divine cosmic forces such that they could now manipulate it through a laying on of hands or a massage or something that the person could be healed.

LAWTON: Many Reiki supporters were taken aback by the statement’s tone.

GIANFORTE: It’s not a religion. It’s just a practice that assists people in connecting more deeply to the more spiritual soul places within themselves, so I was pretty surprised by that.

LAWTON: The document said the Church recognizes two kinds of healing: natural means through the practice of medicine and healing by God’s divine grace. In the Christian tradition, there is the sacramental anointing with oil and the laying on of hands.

WEINANDY: Christians can pray for one another, lay hands on a sick person, and ask Jesus to heal them, but you’re not channeling divine energies through your hands.

LAWTON: Weinandy says sometimes individuals or even places such as the pilgrimage site in Lourdes, France appear to have a special gift of healing. But he says physical healing is never guaranteed, and it’s always up to the will of God.

WEINANDY: It’s not that he loves one person more than the other, but we don’t know why the Lord would heal one and not another person, but it is a mystery.

LAWTON: Reiki practitioners deny that they are trying to manipulate God.

post03-weinandy
Rev. Tom Weinandy

SCHMIDT: You can tell when you are facilitating and sharing Reiki with someone that you are not guiding it, you know. You can tell that there’s a higher power that is doing the work.

LAWTON: Schmidt says she chooses to give the credit to God.

SCHMIDT: For me, Reiki is another form of prayer. It’s allowing myself to be a vessel through which then God’s healing can then be experienced by the person that is receiving the Reiki.

WEINANDY: If you try to plug Reiki into Christianity, what you’re saying is Jesus is not good enough on his own. He’s got to be supplemented by something else, in this case, the divine forces, so you’re either downgrading Jesus and Christianity or you’re taking the heart out of Reiki.

LAWTON: The bishops’ document is not a mandate, and local dioceses may implement it as they choose. But Reiki supporters say it’s already had a chilling effect. Many Catholic institutions, including hospitals and retreat centers, are no longer offering Reiki, and most nuns are reluctant to speak publicly about their use of Reiki.

SCHMIDT: Some people, I think, find comfort in the perceived security of a black and white theology, and Reiki doesn’t fit within that black and white theology, and so in those kinds of situations there tends to be judgment, there tends to be fear, there tends to be reaction.

LAWTON: Schmidt says she’s sad the bishops would oppose something that has meant so much to her spiritually.

SCHMIDT: I see Reiki as being life-giving. It definitely flows out of my relationship with God. It’s drawing me closer in my relationship with God. I certainly have grown in my awe and wonder over how God can work in the world.

LAWTON: But Church leaders say they believe Reiki is spiritually dangerous.

WEINANDY: I want to stick with Jesus. I don’t want to open myself up to other forces that may be, you know, supernatural in some sense but not of God. I think it’s a risky business to be playing around with this sort of thing.

LAWTON: While the theological debates continue, the National Institutes of Health has funded a study on the possible health effects of Reiki.

I’m Kim Lawton in Milwaukee.

Rescuing Child Sex Workers

Editor’s note: A recent Newsweek story (May 21, 2014)  accuses Somaly Mam of extensive fabrication about herself and her alleged past as a victim of abuse. She has stepped down from the Somaly Mam Foundation, which says it has begun a third-party investigation into the allegations.

LUCKY SEVERSON, correspondent: This is a big day for the girls here at this secluded place a few hours drive south of Phnom Penh, Cambodia. Their mom is coming for a visit.  Not their real mother, although she might as well be. Her name is Somaly Mam.

(speaking to Somaly Mam): Where are their mothers?

SOMALY MAM: They don’t have their mothers here. A lot of them, they have been exploited, raped.

SEVERSON: Not the little girl wasn’t raped?

SOMALY MAM: Yes, of course.

SEVERSON: This little girl?

Somaly Mam was very young when she was sold to a brothel, doesn’t know how old she is now or who her parents are. She doesn’t even know her real name. She says her life didn’t begin until she ran away after she was forced to watch a pimp shoot another young girl in the head.

Somaly Mam

SOMALY MAM: One year I cannot close my eyes. Because of everything that has happened to me. I cannot close my eyes.

SEVERSON: After escaping the brothel, Somaly married and moved to Paris but was haunted by the knowledge that thousands of other young girls were still experiencing the horror she was trying to forget. So she went home again and created a recovery shelter like this, where girls can escape sexual slavery. Somaly now operates sanctuaries in Cambodia, Thailand, Laos, and Vietnam that care for over 500 girls. There are 72 girls and four children in this center on the outskirts of Phnom Penh. Most of the girls here are over 18, but many of them were sold or forced into prostitution when they were only 12, and they have the emotional scars to prove it. This young girl, who was afraid to give her name, was forced into prostitution when she left her very poor family in the country and came to Phnom Penh to find a job at a restaurant.

CAMBODIAN GIRL THROUGH TRANSLATOR: One day I had been raped by a policeman. I did not know any people in Phnom Penh, and the guy said to me if I dare to make complaint or tell anybody I will be killed.

SEVERSON: The policeman then sold her to a brothel where she says she was beaten if she didn’t have sex with five men a day. She was sold again before finally being rescued by a man who took pity on her. Then she found her way here, where she can attend school and learn skills like hair and makeup, sewing—anything that will keep her off the streets.

CAMBODIAN GIRL THROUGH TRANSLATOR: I hope that when I get skill from the center, and I get my own income, other people will not look down on me.

SEVERSON: Many girls were as young and innocent as these kids on the Phnom Penh streets when they were coerced into sex. Even though they are victims, like the little girls shown in undercover footage, they are also the condemned. It’s hard for many to go home, because in Cambodian society guilt is often attached to the girl, not the man.

somalymam-post02

SOMALY MAM: I get very upset with the culture. The culture is very bad.  They never ask the question about the man, about the client. Because they are poor, because they have bad luck, it’s always their fault.

SEVERSON: She says the police are getting better at investigating sexual slavery but says too many are still corrupt. She’s especially angry and frustrated with the justice system Cambodia that often seems to favor the predators.

SOMALY MAM: One little girl died here a few months ago. She had been raped, 7 years old, and then we go to the court. The court tell it’s her fault because she wear very short skirts.

SEVERSON: The little girl committed suicide, which tragically is not that uncommon, according to psychologist Kim Ratsmey. He counsels Somaly’s girls and says many suffer depression, and too many commit suicide.

KIM RATSMEY (Cambodian Psychologist): Maybe 30 percent commit suicide.

SEVERSON: Thirty percent?

RATSMEY: Yes, 30 percent.

SEVERSON: Like Natalie, most of Somaly Mam’s girls grew up in a culture where the vast majority of citizens embrace Buddhism, which teaches that suffering is a necessary part of life and a result of karma, or a person’s behavior in a past life. Natalie was raped and severely beaten when she was nine. She’s been with Somaly for six years and wants to be a translator when she grows up. She has not forgotten, but she has been taught to forgive the man who abused her.

SOMALY MAM: Why I have to teach my girls to hate men or to hate the people? Forgive them. It’s not for them, but for yourself.

SEVERSON: Somaly says she does not hate men, but she discovered when she got married that she could never love a man again.

SOMALY MAM: I talked to him. I never get in love with you. I cannot love you, and he tell me don’t worry. We will try. I will help you.

somalymam-post03

SEVERSON: Their marriage ended in divorce, although they are still friends. Her passion is reserved for her girls, and she works closely with undercover police to help them escape from brothels. She has been threatened many times, but none worse than when her 14-year-old daughter was kidnapped. The police recovered her daughter several days later.

SOMALY MAM: The day that I found her I had to leave her. She had been drugged, she had been raped, and I had to leave her.

SEVERSON: It was a decision that still pains her, but she says she had to travel abroad to raise money for her shelters.

SOMALY MAM: In the shelter we have no rice, not money, nothing to feed the children. If I’m going they give money. I have almost 500 girls, and I have one daughter. One daughter between 500 girls, which one you choose?

SEVERSON: Her passion has not always endeared her to human rights groups and Cambodian authorities. Patrick Stayton is the Cambodian field director for the International Justice Mission, a faith-based organization that works to improve justice systems in Third World countries. He knows Somaly.

PATRICK STAYTON (International Justice Mission): She has ruffled her share of feathers, but you can’t help but to respect and appreciate her tenacity and the cause.

SEVERSON: She upset human rights groups when she refused to allow mothers who had sold their daughters into sexual slavery to visit them at her centers.

SOMALY MAM: They sold their children, and I don’t want them to sold their children. I have to protect these kids. I don’t care about the rumors. I’m not here for all of them to love me. I’m here just for saving them.

SEVERSON: Somaly Mam has gained international attention and attracted celebrities and friends in high places, but has become increasingly frustrated with authorities who don’t enforce laws that are on the books, and with those who offer to help but don’t follow through.

SOMALY MAM: The organized crime, they are very, very organized. The people who fight against organized crime, they are very bad—bad because they just keep talking.

STAYTON: I think it may be tougher for her sometimes at home here, because you know the person that stands up in the crowd and talks about injustices that they see and demanding something to be done about it—that’s not the popular person to be often in this kind of culture.

somalymam-post04

SEVERSON (speaking to Cambodian girl named Lytaiye): Where are your mom and dad?

LYTAIYE: I no have mom and dad.

SEVERSON: No mom and dad?

LYTAIYE: No..

SEVERSON: Fourteen-year-old Lytaiye wants Somaly to keep fighting, keep ruffling feathers. Her grandmother sold her to a stranger before she was 12. The man raped and beat her before she escaped.

LYTAIYE: It’s a very bad story, but we have to be strong, and we have to try to study, and we have a good life.

SEVERSON: So you have a happy ending?

LYTAIYE: Before I’m not happy, but now I’m very happy.

SEVERSON: These men are setting up for a wedding tomorrow. What makes Somaly Mam the happiest is when one of her girls gets married to someone she wants to marry.

SOMALY MAM: All the girls who get married, I go to see her husband: You have to be careful with my girl. If not…

You know, if you have to say thank you it’s not to me. It’s to them. They give to me everything.

SEVERSON: It’s estimated that there are as many as 50,000 sex slaves and prostitutes in Cambodia and that one in 40 girls born in this country will be sold into sexual slavery.

Fore Religion & Ethics NewsWeekly, I’m Lucky Severson in Phnom Penh.

Lenten Season

 

Originally broadcast February 23, 2007

Pastor STEVE BUECHLER (Prince of Peace Lutheran Church, Gaithersburg, Maryland): Shrove Tuesday — the name, first of all, comes from an old English word “to shrive,” verb “to shrive,” which means to get rid of or to cast off, and traditionally Christians would, on the day before Ash Wednesday, get rid of all the fat, all the sugar, all of the kinds of things that you weren’t supposed to eat during the Lenten fast. And because they’re easy to make and people like to eat them, a lot of congregations use this opportunity to have a pancake supper for everyone. That’s a big fellowship event.

(to children and congregation members at pancake supper): Tonight we’re going to just make the ashes that we’re going to use tomorrow for Ash Wednesday.

Pastor Steve BuechlerIt’s also the day then that, here anyway, we burn the palms from the previous Palm Sunday to make the ashes that we will use for Ash Wednesday.

(to children and congregation members): And we take these palms and we burn them. That kind of ties in last year’s Holy Week service with the beginning of Lent this year.

I explain to them the significance of the ashes. They remind us of human frailty and that our lives are not something that we have in and of ourselves, but they are a gift from God, and they don’t continue forever except by God’s grace. Part of the reason that we use the ashes is that ashes in the Bible represent repentance, a seriousness to live your life in a new way. When we make the ashes and we put the ashes on our foreheads, it’s a sign of wanting to be serious about living in the way God wants us to live.

As the palm ash is there, then they take that out with the spoons and put it through a strainer. It becomes a fine powder. Some people just use the straight ash and usually put the sign of the cross on the person’s forehead. I take olive oil and make kind of a paste out of it and use that as the substance with which I apply the ashes to people.

When I put the ashes on people on Ash Wednesday, in the Lutheran tradition we use the verse out of Genesis:

(to unidentified girl): Remember that you are dust and to dust you shall return.

Lent is kind of a penitential season, meaning that in our worship services things are a little bit more subdued. Lent is, for us, an opportunity to reflect on how we’re living our lives as Christians and to reflect more fully and maybe change some of the things that we’re doing, to live more fully the way we think we should live as Christians.

Praying for Haiti

Watch early-morning scenes of singing and praying at the February 12 memorial service in Port-au-Prince to mark the one-month anniversary of Haiti’s devastating earthquake. According to an account of the service in the Miami Herald, “the nation’s determination to rise above the tragedy reverberated in the form of prayer and music so intense the ground shook.”