Salvation Army Lawsuits

http://salvationwagelawsuit.com/

	Pleadings Welcome This web site provides information about a class action lawsuit filed on behalf of approximately 24,000 current and former employees of The Salvation Army in California. The lawsuit is for unpaid overtime wages and wages due for missed or interrupted meal and rest breaks. If you worked for The Salvation Army in California for any length of time between April 2, 2003 and the present, and if you were not paid for overtime work or you were not paid for missed or interrupted meal or rest breaks, this lawsuit seeks to protect your rights. If you would like to talk with one of the attorneys who filed the lawsuit, please click on "How To Contact Us," or simply contact Ray Chandler toll free at 1-877-965-1999, or by email to raychandler@msn.com. There is no cost to you whatsoever for participating in this lawsuit and you do not need your time records. The Salvation Army is prohibited by law from threatening or retaliating against any employee who wishes to assert his or her rights. Any threats, coercion or retaliation should be reported to attorney Ray Chandler. Terms • Privacy ©2008. All Rights Reserved. Foley, Bezek, Behle & Curtis 15 W. Carrillo St. Santa Barbara, CA 93101 (805) 962-9495 F: (805) 962-0722 Law Offices of Raymond Chandler 15 W. Carrillo Street, Suite 211 Santa Barbara, CA 93101 P: (805) 965-1999 F: (805) 899-2121 Donahoo & Associates 440 W First Street Suite 101 Santa Ana , CA 92780 P: 877-788-5353 - F: 714-953-1777 Law Office of Herb Fox 1875 Century Park East • Suite 700 Century City, CA 90067 P: (800) 988-4807 F: (805) 899-2121

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http://www.law.com/jsp/article.jsp?id=1193130218314

Salvation Army Accused of Draining Dead Man's Funds
Jordana Mishory ~ Daily Business Review
October 24, 2007

A lawsuit in U.S. District Court alleges the Salvation Army improperly took more than $120,000 from a dead man's bank accounts -- even though the man had left $106,000 of that amount in the charity's name.

Filed by the estate of Richard Jose Belanger of West Palm Beach, Fla., the Oct. 5 lawsuit claims the Salvation Army improperly took the money left for it in Belanger's payable-on-death bank account. The suit, f

Family attorney John Cooney said the Florida Legislature did not intend for the 1995 statute that allows for the establishment of pay-on-death accounts to apply to entities or organizations. He drew his analysis from a portion of the statute that requires proof that the beneficiary is alive on the date of the account holder's death.

"When you have a statute that changes the way the law used to be, you need to interpret it narrowly and strictly," said Cooney, a partner at Arnstein & Lehr in Fort Lauderdale. "It doesn't matter what the decedent intended. If the decedent wanted to leave money for charity, that's why we have wills."

The lawsuit is the first legal challenge to the statute in Florida, according to the complaint. An Ohio appellate court found that a similar statute in that state allowed for only people to receive money from these types of accounts.

If Belanger's estate is successful in its case against the Salvation Army, the case could affect money left for charities across the state.

According to the lawsuit, Cooney contacted the charity prior to filing the suit in an attempt to strike a deal. Had the Salvation Army accepted, there would be no precedent-setting lawsuit.

Yet, the suit claims, the Salvation Army responded by secretly cleaning out Belanger's two bank accounts -- one with $106,000 in trust for the charity and one with $15,000 that belonged to the estate.

Although the Salvation Army has since returned the $15,000, Cooney and his co-counsel sharply criticized the charity. "The sons get a monthly bank statement and sees that all the accounts have been zeroed out," Cooney said. "To me that's pretty disgraceful."

"Suing the Salvation Army -- that's like suing God, isn't it?" said Cooney's co-counsel, Franklin Zemel. "It's disgraceful conduct unbecoming the Salvation Army for them to say, ‘Here, please wait while we discuss this' and then sneak behind our backs and take money they had no right to take."

The Salvation Army referred calls for comment to attorney Stephen Heuston of Frese Hansen Anderson Anderson Heuston and Whitehead in Melbourne. Heuston's secretary said the firm does not comment on pending litigation. The firm has not yet filed an answer to the complaint or a notice of representation.

In 1995, a banking statute passed by the Legislature allowed Floridians to leave money for beneficiaries in "in trust for" bank accounts, to be paid upon a person's death. Cooney said the statute evolved to allow people to leave money for others without spending money on a lawyer to help set up a will or a trust.

Attorney Michele Maracini at Stokes McMillan Maracini & Antunez of Miami, who is not involved with the case, said people frequently use this type of account. She said by leaving an account in trust for a specific person, the recipient is able to bypass the probate process. Using this statute, Richard Jose Belanger left $106,000 in a bank account at Washington Mutual Bank in trust for the Salvation Army to be paid upon his death. He had another $15,000 in an individually held account. He designated that money for his sons, Richard and Nathan. Belanger, who worked in home improvement construction before he retired, died in June from a rare disorder called Castleman's Disease. The 62-year-old West Palm Beach resident did not have a valid will. According to Cooney, Belanger's two sons were shocked when they realized that the larger of the two accounts was left in trust for the charity. He allegedly changed this account shortly before he died. In July, the estate informed the Salvation Army that Belanger died and that his sons intended to seek a judgment declaring the pay-on-death account invalid.

In a July 12 letter attached to the complaint, the estate proposed a pre-suit settlement in which it would give the Salvation Army 50 percent of the money in the bank account if it didn't fight the legal challenge. The lawsuit states the Salvation Army's legacy department director told the estate the proposal would be presented to the board of trustees at its next meeting. Yet, while the estate was waiting for a response, the board passed an Aug. 14 resolution that authorized Capt. Thomas McWilliams to collect "the entire balance of the Washington Mutual payable on death of Richard J. Belanger account on behalf of the Salvation Army." The notarized resolution was attached to the lawsuit.

According to the complaint, McWilliams went to a West Palm Beach branch of Washington Mutual on Aug. 28 and "unlawfully abscond[ed]" with all the money in Belanger's two accounts.

The estate filed suit in October for unjust enrichment and conversion. The case is before U.S. District Judge Donald M. Middlebrooks.

"We thought that if the Salvation Army said, 'No, we don't agree' [with a proposed settlement], they'd tell us to get lost and challenge us in court," Cooney said. "We didn't expect them to tell us they'd think about the offer ... while going behind our back to find out where the money was."

"That's not the conduct you think of when you think of the Salvation Army," he said.
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http://www.pittsburghlive.com/x/pittsburghtrib/s_505139.html

Pittsburgh Tribune-Review Back to headlines
Salvation Army, sued in Boston for firing non-English speakers, employs none here
By Mark Houser ~ TRIBUNE-REVIEW
Sunday, April 29, 2007

A lawsuit like the one against a Boston-area Salvation Army that fired two employees for not learning English is unlikely to arise in the Pittsburgh area for one simple reason -- a lack of potential plaintiffs.

"We don't currently have any employees who do not speak English," said Martina O'Leary, administrator for business for the Salvation Army's 11 stores in Southwestern Pennsylvania. The regional stores employ about 200 people, she said.

The Equal Employment Opportunity Commission sued the Salvation Army this month in U.S. District Court in Boston saying a Framingham, Mass., thrift store violated the civil rights of two female Hispanic immigrants. The lawsuit is the second the EEOC has filed against the Salvation Army involving its English-only rule.

The federal agency enforces workplace discrimination laws.

According to the lawsuit, clothes sorters Dolores Escobor, from the Dominican Republic, and Maria del Carmen Perdomo, from El Salvador, had been speaking Spanish at work for five years when the Salvation Army decided to enforce its English-only policy. The store gave them a year to learn English and fired them in 2005 when they did not.

"Under EEOC's guidelines, an English-only rule violates the law unless the employer can provide a legitimate business justification for forcing employees to stop speaking their native language. The Salvation Army presented no such justification," said Estela D'az, trial attorney for the EEOC's New York district office, in a written statement Friday.

The Salvation Army will "respond appropriately to defend our position," according to a written statement released by spokeswoman Maj. Karla Clark.

The Christian charity, Clark said, believes precedent is on its side. Federal judges ruled in 2003 that another Boston-area Salvation Army store was within its rights to fire a bilingual employee who refused to speak English when told to do so by her boss.

Federal courts have broadly upheld an employer's right to require employees to speak English on the job.

But a Texas court in 2000 struck down a long distance company's policy that forbade employees from speaking Spanish at all while on the premises, even on breaks or at lunch.

A Denver casino was sued after it fired or disciplined several non-English-speaking immigrant workers on its housekeeping staff for speaking Spanish. The casino paid $1.5 million to settle that case in 2003.

Kimberlie Ryan, a Denver attorney who represented the Mexican and Guatemalan workers in the casino case, said the new lawsuit is unique because it involves employees who suddenly were required to learn English.

"Putting a year on it and then punitive termination, I think, takes it too far," Ryan said.

Mark Houser can be reached at mhouser@tribweb.com or 412-320-7995.
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http://www.aclu.org/religion/govtfunding/16103prs20040224.html
NYCLU Sues Salvation Army for Religious Discrimination Against Employees in Government-Funded Social Services for Children (2/24/2004)

FOR IMMEDIATE RELEASE

NEW YORK -- The New York Civil Liberties Union today filed a lawsuit in federal court charging The Salvation Army with religious discrimination against employees in its government-funded social services in New York City and on Long Island.

"This case is not about the right of the Salvation Army to practice or promote its religion. They have every right to do so, but not with government money," said Donna Lieberman, Executive Director of the NYCLU. "The Salvation Army cannot use taxpayer money to practice religious discrimination against its social services employees."

The Salvation Army provides social services for more than 2,000 children each day who are placed with the charity by the government. The programs are funded almost exclusively by taxpayer money. The agency receives $89 million in taxpayer funds for social services and employs about 800 people.

The case arose after The Salvation Army began to require all employees in its Social Services for Children division to fill out a form on which they: a) identify their church affiliation and all other churches attended for the past decade, b) authorize their religious leaders to reveal private communications to the Salvation Army; and c) pledge to adhere to the religious mission of The Salvation Army which, according to The Salvation Army, is to "preach the Gospel of Jesus Christ."

Moreover, new job descriptions for every social services employee now require compliance with the Salvation Army's religious mission statement. Previously, the social services unit had its own mission statement which was completely secular.

The lawsuit asks the federal court to order the 136-year-old charity to stop these practices and to rule that the government funding of the Salvation Army's faith-based discrimination against its social services employees in foster care, adoption, HIV, juvenile detention and other social services is illegal. Agencies for New York State, New York City and Nassau County and Suffolk County are named also as co-defendants.

The NYCLU lawsuit was filed on behalf of 18 current and former Salvation Army employees of varying religious and non-religious backgrounds. They include many of the most respected senior managers in the agency.

Anne Lown is the current Associate Executive Director of Social Services for Children of the Salvation Army and has received five promotions in the 24 years she has worked for the charity. "I do not think my religious beliefs nor the religious beliefs of the 800 employees in Social Services for Children are any business of the Salvation Army," Lown said.

Added Mary Jane Dessables, the Management Information Systems Director for the Salvation Army who has worked for the charity for 12 years: "Although I am not a Salvationist, I have sung for their Devotionals and attended their Good Friday services. I participated because I wanted to, not because it was required or requested of me."

Margaret Geissman, the former Human Resources Manager for Social Services for Children with the Salvation Army, said she left the charity rather than provide personal information about employees. "When I refused to answer questions that I felt were clearly illegal and violated my employees' privacy, I was harassed to the point where eventually I resigned. As a Christian, I deeply resent the use of discriminatory employment practices in the name of Christianity."

The new policy was initiated as part of a Reorganization Plan last year by the national leaders of the charity "to narrow the gap" between the ecclesiastical Salvation Army and the social services component. The goal of the Reorganization Plan was to ensure that "as a Christian agency ? a reasonable number of Salvationists along with other Christians [will be employed by The Salvation Army.]"

NYCLU Legal Director Arthur Eisenberg noted that The Salvation Army's new employment practices "have injected religion into the workplace in ways that violate the anti-discrimination principles of the Fourteenth Amendment."

Martin Garbus, whose law firm Davis and Gilbert is co-counsel with the NYCLU, cited President Bush's Faith-Based Initiative as the catalyst for the current situation and called it "the greatest transfer of wealth from governmental bodies to evangelical churches. Federal, state and local services are being used to spread the evangelical message."

In addition to Eisenberg, Lieberman and Garbus, the plaintiffs are also represented by NYCLU staff attorney Beth Haroules; NYCLU co-counsel Deborah Karpatkin; and Howard Rubin and Gregg Brochin from the Davis and Gilbert law firm.

The NYCLU is the New York affiliate of the American Civil Liberties Union.
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General William Booth - Salvation Army

http://www.stpetersnottingham.org/heroes/booth.htm

People have said that he poked his umbrella into the ground and talked to it, like a man mad, to attract a crowd. Others asserted that he was so striking in appearance, and eloquent in speech that he would not have needed such a device.

William Booth was born in Nottingham in 1829 in the terraced house in Sneinton now preserved as No.12 Notintone Place. His father, Samuel Booth, a nail–maker by trade was unable to come to terms with the world of machines and mass production which had made him redundant. He tried to set up a number of building companies but recurring trade recessions ruined him. "Make money", he said to his son, and died a bankrupt. Booth’s mother was stern and unaffectionate. Life for William and his four sisters was not easy.

He began his working life as an apprentice pawnbroker and his daily contact with the poor and destitute made him concerned to do something for them. He became caught up in the working class movement of the day known as Chartism, and probably signed The Charter; but then conversion in a Nottingham Wesleyan Chapel gave him a new outlet for his strong feelings. He became a Methodist New Connexion minister – his lack of education preventing him from becoming a Wesleyan one. Supported and encouraged by his wife Catherine, he became a successful revivalist preacher. Too successful it seems. Constantly in demand as a visiting speaker he was refused permission by the Methodists, and resigned as a minister. Given to black moods of despair, he was tempted to give up preaching altogether; but then two missioners in East London heard him addressing the crowds outside the ‘Blind Beggar’ public–house, and invited him to ‘front’ a tent–mission in Whitechapel. The date of this mission, 2nd July 1865, is taken by the Salvation Army as the date of its foundation. Booth was then just 36, had no steady income, and had a wife and six children to support with a seventh on the way. After the tent meetings he set up the Christian Mission, designed to reach the poor of London’s East End. In this he was helped by a Mr. Samuel Morley (no relation) who promised him £100 a year.

After one year Booth’s Christian Mission had over sixty converts but the work was hard and dangerous. Catherine Booth said of her husband that he would ; "stumble home night after night, haggard with fatigue. Often his clothes were torn and bloody, bandages swathed his head where a stone had struck." Yet progress was slow and it was not until 1878 that a change of name brought to the organisation a change of image and with it a fresh appeal. Booth’s movement had always had a slight military flavour; and he suggested that it should change its name to ‘The Volunteer Army’. However this would confuse it with the real ‘Volunteer Army’, the Victorian forerunner of today’s ‘Territorials’ – and an undisciplined rabble in the eyes of most people. In a moment of inspiration Booth crossed out the word ‘Volunteer’ and wrote the word ‘Salvation’ in its place. A new concept had been born. The military aspect was attractive in the very ‘jingoistic’ atmosphere of Victorian England. Recruits were given ranks and a uniform was developed. A banner was devised in red, blue and gold with a sun symbol and the motto ‘Blood and Fire’, ("the blood is the Blood of Christ and the fire is the fire of the Holy Spirit"). Marching bands were formed and in military style the Salvationists would march into a town "to do Battle with the Devil and his Hosts and make a Special Attack on his territory". The emphasis was on saving lost souls by bringing sinners to repentance. This was symbolism that ordinary people in Victorian England could understand. They flocked to Booth’s banners. Such an approach would inevitably cause a reaction and opposition came in the form of a ‘Skeleton Army’ which marched under a skull and crossbones banner and attempted to drive the Salvation Army off the streets. Such was the strength of conviction of the Salvationists that they not only refused to be driven out but they also won many Christian converts from their erstwhile enemies. So successful was Booth’s new formula that the Salvation Army not only became a national movement but by Booth's death had spread to 58 countries worldwide.

In 1891 Booth returned to the social concerns which had so moved him as a pawnshop apprentice. He published a controversial book about the plight of the poor in England called ‘In Darkest England and the Way Out’. In it he outlined a programme to help the poor and needy, something he termed ‘The Cab Horse Charter’, claiming that in England, cab horses were better cared for than millions of the poorest people:

When a horse is down he is helped up, and while he lives he has food, shelter and work.

Despite opposition, Booth put his programme into action. His ideas had caught the imagination of several leading businessmen; and they helped to finance the project. The first thing to be set up was a labour bureau to help people find work. He purchased a farm where the long term unemployed could be retrained for work; a bank was set up to make small loans for workers to buy tools; and a missing persons bureau was started. Booth’s book sold 200,000 copies in the first year. Nine years after its publication The Salvation Army had served 27 million cheap meals, lodged 11 million homeless people, traced 18,000 missing persons and found jobs for 9,000 unemployed people.

Booth lived to the ripe age of 83. He was a Christian activist who saw his twin objectives as the saving of lost souls and righting the social injustices of his time. He never lost his zeal for the Gospel, his love of his Lord or his heartfelt compassion for the poor. This is an extract from his last public address given on May 9th 1912:

While women weep as they do now, I’ll fight; while little children go hungry as they do now, I’ll fight; while men go to prison, in and out, in and out, as they do now, I’ll fight; while there is a drunkard left, while there is a poor lost girl on the streets, while there remains one dark soul without the light of God, I’ll fight – I’ll fight to the very end.

Three months after that speech, on 20th August 1912, William Booth was ‘promoted to Glory’.

Steve Artus, October 1994

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Last revised 5th July 1997

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THE LIFE OF GENERAL WILLIAM BOOTH: THE FOUNDER OF THE SALVATION ARMY: By Harold Regbie

http://www.salvationarmysouth.org/booth/

THE LIFE OF GENERAL WILLIAM BOOTH THE FOUNDER OF THE SALVATION ARMY BY HAROLD BEGBIE WITH ILLUSTRATIONS IN TWO VOLUMES Volume 1: Table of Contents Volume 2: Table of Contents
“Awake, arise, or be for ever fallen. “—MILTON
PREFACE WILLIAM BOOTH is likely to remain for many centuries one of the most signal figures in human history. Therefore, to paint his portrait faithfully for the eyes of those who come after us -- a great duty and a severe responsibility -- has been my cardinal consideration in preparing these pages. Only when circumstances insisted have I turned from my attempt at portraiture to examine documents which will one day be employed by the historian of the Salvation Army. If I have succeeded in my work, posterity will be able to feel something of the power of William Booth’s personality, and to understand how it was his spirit could touch the human heart in so many lands and in almost all the varied circumstances of mortal life. If I have failed, it may be possible, I hope, because of the sincerity of my ambition, for a better painter in another age to discern on my fading canvas at least two or three colours useful for a more living likeness. I desire to add that in my difficult task I have received valuable help from Bramwell Booth, the son of William, and the present General of the Salvation Army. But for good or for evil the book is mine, and I alone stand at the judgment bar. I have written as I wished to write, said what I wished to say, and the book is my honest idea of the truth. H. B. LONDON, 28th March, 1919 HERE is thy footstool and there rest thy feet where live the poorest, and lowliest, and lost. When I try to bow to thee, my obeisance cannot reach down to the depth where thy feet rest among the poorest, and lowliest, and lost. Pride can never approach to where thou walkest in the clothes of the humble among the poorest, and lowliest, and lost. My heart can never find its way to where thou keepest company with the companionless among the poorest, the lowliest, and the lost. TAGORE. LEAVE this chanting and singing and telling of beads Whom dost thou worship in this lonely dark corner of a temple with doors all shut? Open thine eyes and see thy God is not before thee! He is there where the tiller is tilling the hard ground and where the pathmaker is breaking stones. He is with them in sun and in shower, and His garment is covered with dust. Put off thy holy mantle and even like Him come down on the dusty soil! Deliverance? Where is this deliverance to be found? Our Master Himself has joyfully taken upon Him the bonds of creation; He is bound with us all for ever. Come out of thy meditations and leave aside thy flowers and incense! What harm is there if thy clothes become tattered and stained? Meet Him and stand by Him in toil and in sweat of thy brow. TAGORE
Volume 1: Table of Contents Volume 2: Table of Contents Our sincere appreciation is extended to Mel Dahl of Orlando, Florida for his tireless efforts in preparing this biography of William Booth for inclusion on the Southern Territorial Web site.

http://www.salvationarmysouth.org/booth/v2-33.htm

The Life of General William Booth Vol. 2 ~ Chapter 33 Contents

CONCLUSION WHEN the body of Charles Darwin was borne into Westminster Abbey it must have seemed to the sceptic that the dead naturalist entered that great Christian church as a conqueror; nor would he have seen anything to modify this ironical view in the fact that the Bible still remained on the lectern; he would have said that The Origin of Species had already made its way to the pulpit. He would have found confirmation for this view thirty years later when he saw the doors of Westminster Abbey closed against the body of William Booth. If he witnessed the spectacle of multitudes in the streets gathered to watch the progress of this dead body to a cemetery in the suburbs, he would have dismissed it easily enough as the expiring flicker of emotionalism. Two years later, looking back on the nineteenth century from the ruins of a war which was engulfing the whole world, the sceptic would have seen these two men, Charles Darwin and William Booth, in a strange and arresting juxtaposition. He would have seen the one calmly and thoroughly laying the foundations of a philosophy which, manfully applied to human life, could have no other conclusion than war. And the other, almost in a frenzy of earnestness, neglecting no means, however extravagant, to attract attention, posting from one side of the world to the other with the only unanswerable antithesis of that philosophy. He would have seen the wise and prudent of the world following after the man of science, and the humble and poor following after the man of God. And he would have seen that while the one taught men a philosophy which could do nothing but ensure them destruction, and the other preached a religion which alone could save them from destruction, yet the tide of human thought set steadily away from salvation, flowing, imperceptibly at first, but afterwards in a flood, to the overwhelming of the human race. A profounder view of these two men brings out a difference which is of significant importance. Charles Darwin was the most exact and scrupulous of thinkers; never publishing a word on any subject to which he had not given long and continuous thought, excluding from every sentence he wrote the smallest influence of his emotional nature. On the other hand, William Booth, trusting himself so largely to his emotional nature, and regarding the intellect almost with suspicion, spoke only with the single care that the words he uttered came from his heart. The one man addressed the heads of his contemporaries, the other their hearts; and while the one felt that the most precise and guarded phraseology was necessary for his utterances, the other took little thought what he would say or what he should write, trusting himself to a Power which science refuses to regard even as a remote hypothesis. But in spite of his almost religious care for exactitude, and in spite of his most scrupulous regard for truth, the precise and careful thinker, addressing himself to the reasoning faculty in -man, could not prevent that faculty from rushing away with his thesis to the abyss of destruction; so little faith can man repose in his reason. And, if the world had held its reason in leash, and given to the preacher but a tithe of the confidence it gave to the thinker, destruction would have been averted and a firm step taken towards millennium. These facts in their history men are in the habit of seeing only when it is too late. No thinker of the last century exercised an influence over the mind of the world comparable with Darwin’s; and no moralist of the last century exercised an influence over the heart of the world comparable with William Booth’s. Unhappily for the children of their contemporaries, it was the influence of Darwin and not the influence of William Booth which determined the direction of human thought. The world of power gave itself up to the man of intellect. It turned its back on the man of emotion. Darwin’s thesis, developed to its inevitable conclusion by the rationalists of Germany, led the nations step by step to war; and not to a war such as semi-Christians waged in meeker times, but to a perfectly logical war of uttermost ferocity and extremest cruelty, a war in which chivalry and courtesy and mercy — qualities which do not belong to animals — were very properly swept aside, and men sought every means that their reasons could suggest for inflicting the maximum of agony and achieving the maximum of death. It is a folly to say that Nietzsche misunderstood Darwin. It is truer to say that he was the most discerning and honest prophet of Darwinism. If the theory of Darwin could be taken out of zoology and applied to man, or, rather, if man had no category of his own, but belonged to zoology and must be himself applied to Darwin’s theory, then Nietzsche, far more than Karl Pearson or Herbert Spencer, saw to the end of this truth. Man, if an animal, must seek power; and in the struggle for power there can be no right but might, and no law but necessity. Struggle for existence does not end at the confines of the jungle in a world of logical Darwinism. To acquire, to possess, to dominate, this becomes the only rational drive of human intelligence when the incongruous moral nature has been thrown to the winds as a superstition. Our fathers could not see this evident truth so vitally as some of their sons see it now. The last half of the nineteenth century witnessed an attempt on the part of religion, philosophy, and politics to effect a compromise with Darwinism. No man of any weight had the courage to denounce Darwinism as morally wrong, intellectually false, spiritually absurd. The most our fathers could bring themselves to do was to point out that the Mosaic cosmogony harmonized in some respects with the processes of evolution, and to patch the rotting garment of a combative civilization with the shrinkable cloth of philanthropy. We see now that the theory of Darwin is a partial explanation of a few, and those not the most perplexing, structural phenomena of Natural History. We see that there is no light to be gained from that theory on the supreme problem of Beauty, that the tail feather of the peacock is still as great a mystery as when the contemplation of its delicate shading made Darwin sick with bafflement, and we see still more clearly that no light from that theory can help us to begin to understand the movement in man’s mind towards beauty, renunciation, and moral perfection. These things we have seen at the innumerable graves of our children. Prussia, in seeking World Power, has planted her iron heel on the doctrine of struggle for existence. Men are no longer deluded by phrases. They are very earnestly now using their hearts as well as their reasons, their moral natures as well as their microscopes; they see that Darwinism does not work. It does not work, and therefore it cannot be true. In the study it seemed true to think about “the struggle for existence”; but directly that philosophy escaped from the abstract air of theory, and was presented to men as a fundamental law of action, it collapsed, and in its fall dragged down the partial civilization of a sceptical, compromising, and dishonest Christendom. There is something in nature that is not a struggle for the trough, something in man that is not a struggle for gain and gear. There is something in nature struggling for liberty, and something in man struggling for love. Moreover, in man, the individual person, there is a struggle between one self and another, a higher self and a lower self, a struggle which, from the days of David to the days of William Booth, has inspired the utterances of every man whose words have haunted the human race, a struggle for moral perfection, a struggle for the highest and uttermost good, a struggle to be fought to a finish at all cost to body’s peace. It was William Booth, more than any other of Darwin’s contemporaries, who demonstrated that the spiritual nature of man is a fact of human experience. Others were more eloquent and more intellectually brilliant in arguing that the spiritual nature of man was at least a tenable hypothesis, but no man so decisively proved this spiritual nature to be a fact. In nearly every climate and among nearly every people, the most civilized and the most savage, he appealed to the moral nature of man, and by the power of his plea transformed the worst of men, even the lowest and the most abased, into good citizens capable of extremest self-sacrifice. He demonstrated that there is a force in human evolution of infinitely greater power than self-interest; that sympathy can heal the sick; that love can raise the dead; and that co-operation inspired by self-abnegation, and compassion inspired by self-sacrifice, can save the souls even of those whom an English follower of Darwin has described as “Social Vermin.” This great work, which history will remember was attacked by no individual so violently as by Darwin’s fighting-lieutenant, Professor Huxley, failed to avert the calamity of war. It failed to save the human race from that calamity; but in the light of war we see this work of William Booth perhaps with a new understanding and with a higher appreciation. Civilization cannot stand on the sands of Darwinism. The rain has descended, the floods have come, and the winds have blown and beaten upon that civilization, and it has fallen, and great was the fall of it. Civilization can only stand if it is built upon a rock, and the only rock which can withstand the storms of the ages is the rock of the Moral Law. Man can no more leave God out of his philosophies than he can live without his heart or see without his eyes. William Booth was one of the last century’s greatest prophets of this truth, and certainly its boldest, most courageous, and most effective protagonist. His supreme interest for the historian lies in the force with which his intuition carried him straight to the very centre of human knowledge in an age when men were allowing their intellects to lead them towards the abyss of annihilation. He saw the insufficiency of reason when it was at its highest in the estimation of men; and he saw the supremacy of emotion in a time when it was most suspected by men. He knew, with but little help from his reason, that the Infinite is not to be examined by the brain of any finite creature; and he knew, with only his moral nature to help him, that the Infinite may be clasped and held by the upstretching hands of love and faith. It was to him a matter for amazement that men could be content with only their reasons when they held in their possession those great forces of emotion which can lift the poet into regions where no astronomer can follow him, and the saint into transcendencies which neither philosopher nor theologian is able to penetrate. We need not fear to minimise the greatness of the man by confessing that he fell short of the intellectualist standards of the age. But he is not to he judged by those standards. He does not stand in the company of intellectual giants — wrong-headed or right-headed. No religious genius has ever stood, or can ever stand, in that company. William Top

Booth stands among the moralists, and his full stature is only seen when, considering the circumstances of his age, he is brought into comparison with the great emotionalists of history — those children of the world who have sought the salvation of men, not as men of science seek rational truth, but as lovers seek the beloved. If he has no place among the intellectuals, he has equally, in the region of emotion, no place among the mystics. We approach the truth of his measure when we see that on the mountain top he was but a tourist, and that his abiding-place on earth was with men, in the pit of darkness and pain. He has left behind him no haunting tenderness for the sons of men, no words which they will remember in dark hours, no music which will steal into their souls when their eyes are blinded with tears. But he has left to the world the memory of a life which deliberately sought the pit, and in the pit worked miracles upon the souls of men by the force of a childlike confidence in God, and by the power of a love which, even if it be judged inferior to the love of the mystic, was nevertheless an infinitely more real and honest love than any carefully measured affection which had hitherto satisfied philanthropy. The character of this love is the centre of his interest for mankind. It was determined in no small degree by the circumstances of his life. His childhood was clouded by suffering; his youth was fretted by deprivation and inhibition; and his early manhood was not only a hard struggle for physical existence, but an infinitely harder struggle for spiritual liberty. He came to his work out of this darkness and out of this suffering; he came to it with but little traditional refinement in his mind, and with still less of an imposed education which is worth speaking about; he came to it simply with a will perfectly surrendered to God, and with a heart that had no greater hunger than to sacrifice itself for his fellow-men. He was in the religious world of his time something of a Charles Dickens. He was moved by pathos and humour; he loathed cant and abominated shams; he had a genuine compassion for the sinner; and he loved the poor with a love that was the very breath of his life. He sorrowed over the sins of the multitude not only because those sins expatriated them from the presence of God, but because those sins afflicted their bodies, darkened their minds, ruined their homes, and finally broke their hearts. He wanted mankind to be happier. His ideal was very like the ideal of Charles Dickens — domestic comfort on earth and compensation in Heaven. He wanted men to live in decent houses, with domestic love, with neighbourly kindness, and with faith in a future world. He wanted them to see how terrible it was that children should be hungry and naked, that women should be drunken and dissolute, and that the very best of men should sink beneath the level of the beast. He was not a revolutionist. He had little faith in the power of Parliaments to create Utopias. His idea of Utopia was not perhaps very inviting. But he loved men so honestly and so earnestly that in seeking to achieve his humble Utopia he performed the greatest of all human miracles. It was William Booth who taught the world that the first thing to do in seeking to turn a bad man into a good man is to make him feel that you really care for him, really care whether he sinks or swims. If it be said that all notable evangelists, and even all orthodox preachers of religion, have uttered much the same precept in every age of the Church, we would venture to answer that no word in the language of men is more misused, more misunderstood, and more unrealized than the word Love. By which we mean, that it is the most difficult thing in the world for one person to love another; that the ocean which separates affection from love is all but infinite; and that to stop short at affection either in the domestic or the religious life is to live completely outside the revelation of God. “Were a single drop of what is in my heart,” said St. Catherine, of Genoa, “to fall into hell, hell itself would be changed into paradise.” Love is so greatly the rarest thing in the world that few are even startled by the blasphemy which makes it a synonym for animal desire. It is so wonderfully the rarest thing in the world that we are amazed when we read of a person dying of a broken heart. And it is so entirely the rarest thing in the world that we are either greatly amused or greatly impressed when we encounter husband and wife, father and son, brother and sister, friend and friend, who perfectly and beautifully love one another. Happy families are common enough, but families in which the one relation between all the members is the relation of love — the love imperishably defined by St. Paul — are to be found perhaps but once in a life’s long journey. Men, indeed, the makers of a civilization founded on combat, have not yet thought what it is to love; and for this reason more than all other reasons religion has failed to transform human existence. No word so common as love, no term so debased, no ideal so woefully unrealized. The love which is sublimely unconscious of self, which is for ever at rest, which is unshaken by events and unchanged by time, which seeks only the welfare of another, which lives its life in the life of another, which gives and gives again, never asking, never thinking to ask, for return, which is patient, which is tolerant, which is satisfied — this ministering and adoring love, at once human and divine, at once domestic and religious, this love which “bears it out even to the edge of doom,” which seeketh not its own, which is the very centre and principle of the Divine Will, this love, we may say, has hardly yet become even an ideal of the human race. Such love is one of the legends which have come down to us like inarticulate skeletons from an age bemused with romance; and in the welter of our modern life, in the clash of cur social conflict, where the master passion is self-assertion, self-aggrandisement, and self-realization, this foolish memory of the past fades as the stars of heaven fade before the glare of our electric light. Perfect love, we say, is not to be expected; and yet Christianity is either perfect love or it ceases to be Christian. “The Christian ideal,” it is said, “has not been tried and found wanting; it has been found difficult, and left untried.” Really to love another person is difficult even for the best of the human race; but how difficult, how almost impossible, when that other person is infamous, degraded and repulsive. Nevertheless, to read the Gospel in church, to pray for love, and to preach about love, making not one single effort of love in our dealings with the abandoned or the lost, is not this manifestly to live our lives entirely outside the Kingdom of Heaven? Christianity is, surely, this intense, unselfish, and ministering love or it is no whit different from the ancient religions of terror and superstition. “Many shall say to Me in that day!” And the judgment is, “I never knew you!” Nor is this judgment pronounced against the abandoned and the lost, but against those who professed the name of the Judge, and implicitly believed that they were doers of His will. “I never knew you”— that is to say, You did kind things without kindness; you wore indeed the garments of love, but there was no love in your hearts; that is to say, You never once saw the meaning of My life. It is when we reflect upon this absence of love from the world, carefully considering in our minds the difference which exists between social kindness and self-sacrificing love, that we are able to see at least something of the greatness of the life of William Booth. His supreme contribution to the religious experience of mankind lies in his proof that by the power of love the worst of men can be changed into the best of men; but his highest and most enduring greatness is the genuine passion of love which urged him into the hells of human existence to work those miracles of conversion. He groaned over the degradation of men, he agonized over the debasement of women, he wept over the sufferings of children. Never has any man whose whole nature so recoiled from the sight of pain, and whose sensitive spirit so shrank from a recital of grief, waded so far into the sea of agony. He suffered in helping the suffering. He was tortured in rescuing the tortured. And for every one he helped and rescued at the cost of suffering and torture which only God can compute, he knew that ten thousand others were perishing without comfort and without hope. The travail of his soul was not the travail of a hermit seeking in the solitude of a wilderness to comprehend the glory and the greatness of God, but the travail of a man living in the midst of human want and human sorrow, and with all the love in his heart being able, to succour only one here ——another there. And he suffered because of men’s indifference and men’s incredulity. He had proofs to show in every country of the world that love can transform the evil life and restore the shattered life; an enormous host followed him wherever he moved, shouting the hallelujah of triumph; but the world, for the most part, shrugged its shoulders, and left the suffering to suffer and the perishing to die. And in spite of the malignity which assailed him, the envy which traduced him, and the hatred which never ceased to compass his destruction, this love for the poorest, the lowliest, and lost persisted to the end of his life. His greatness is this, that among the many who speak of love he lived a life of love. Fortunately for the enlightenment of the future and for the encouragement of all ages the documents left behind him by William Booth present to our gaze an indubitable likeness of the living and imperfect man. None of the mists which still creep towards us from the Middle Ages and obscure the portraits of the saints dim his rich humanity; nor is it likely that in days to come any forlorn worshipper of heroes will arise to invest this simple preacher in the ghostly robes of myth and legend. Aberglaube will not invade. He will confront for ever the gaze of mankind, a rough, fallible, and tempestuous figure, a man of little learning, a man of vigorous impulsiveness, a man masterful and vehement, a man inordinately zealous and inordinately ambitious, but a man inspired, and in everything one who with the whole force and passion of his extraordinary nature loved his fellow-men. This love for his fellow-men will be seen as no perfect and beautiful aspiration in the vague region of impossibility; it will be seen, indeed, shot with the faults of his character and tinged with the hues of his human nature — never becoming the romantic love which sent Damien to the lepers, still less the exquisite love which made the very elements brethren of St. Francis; but when men contemplate the love of William Booth, steadily and dispassionately, remembering that this love manifested itself in the wretchedest and most hateful places of life, and at a time when rationalism was pouring its scorn upon emotion —“that great and precious part of our natures,” as John Morley calls it, “that lies out of the immediate domain of the logical understanding”— and that it ever groped its way into the black shadows where misery hides its tears, and into the outer darkness where sin deserts its victims, they will become conscious, in the greatness and strength of that dogged, unyielding, most stubborn and intensely practical love, of a beauty which at least consumes the faults of a day, and of a glory which at least does away with the shortcomings of a temperament. If he failed to avert Armageddon, more than any man in the latter part of the nineteenth century he helped to create the Social Conscience, without which there could be no hope of a League of Nations; and he helped to create that Social Conscience, not by a political formula or by any merely philanthropic invention, but by the force and energy of his boundless love. Do we not come as close as is possible to the truth of this man when we say that had he been one of the Twelve, Simon Peter would not have been alone when he stepped out upon the Sea of Galilee? End Contents

©2002, The Salvation Army, All Rights Reserved

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The TSA 'Center of Hope' Home Page

http://center-of-hope.blogspot.com/

Delaney Center Grand Opening: Flicks

On Friday, June 8, 2007 there was a Grand Opening for the new Delaney Center at Loaves and Fishes.

It was a great sunny day. A lot of the key players and supporters of Loaves and Fishes were present. Here are some pictures taken that day, Hopefully, we will get an article about it from Loaves and Fishes Staff and add it to this blogspot. ~Peter S. Lopez
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The TSA 'Center of Hope' Home Page

http://center-of-hope.blogspot.com/

TSA Housing Workshop Brochure= Update: 5-30-2007

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The Salvation Army {TSA} ‘Center of Hope’ in Downtown Sacramento is a Temporary Emergency Shelter Program for homeless people over the age of 18-years. Residents can stay up to one month with weekly extensions possible based upon merit. Clients who are ‘in-house’ residents should develop a Basic Plan of Action with a central focus on obtaining SECURE STABLE HOUSING and working on the core causes and root problems that brought about their homelessness.

Housing Workshops are on Saturday Mornings at 11 AM and on Tuesday Evenings at 6 PM in the Shelter Dining Room. The Housing Workshop is designed to provide basic information on transitional housing programs; other low-income housing programs and help clients develop a solid housing strategy. Clients can sign up to be put on the Mather Community Campus and Readiness Housing Lists and can receive a Tour Voucher for Quinn Cottages from Case Management.

Warrant Check ~ Mandatory in First Three Days
The warrant check is mandatory for all clients and easily obtained @ two locations!
• Sheriff’s Department @ 711 ‘G’ Street
• Jail Visitation @ Loaves & Fishes 1321 North ‘C’ Street ~ Phone: #446-0874

Mental Health Evaluations ~ Mandatory First Week
All clients must have a mental assessment done in the first week of at the shelter!
• Guest House located at 1400 North ‘A’ Street ~ by Quinn Cottages ~
Phone: 916/440-1500
• Genesis located at 1321 North ‘C’ Street ~ next to Friendship Park at Loaves & Fishes
Phone: 916/669-1536 {Subject to Change}

Pathways Intensive Treatment Group ~ Location: 1590 ‘A” Street
For shelter clients regular Pathways Meetings are @ 2 PM and 6 PM Monday through Friday. Orientation for the Pathways Intensive Treatment Group, a free eight-week intensive alcohol & drug treatment program of Group therapy and one-on-one counseling, are Fridays @ 2:00 PM. Graduates receive a Completion Certificate MANDATORY for transitional housing candidates with an AOD {Alcohol-Or-Drug} history. Phone: 916/442-5281

‘A’ Street Employment Services ~ 1590 North ‘A’ Street
Offer helps with job search, resumes and related services for employables seeking work. Job related resources, telephones, online computers and a fax machine are available. Clients must first attend an orientation for the facility. Phone 916/ 874-4301
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Conducted by: Peter S. Lopez, Housing Coordinator
Phone: 916/ 442-0331 x3051 + FAX: 916/ 442-7592
Salvation Army ‘Center of Hope’ ~ 1200 North ‘B’ Street ~ Sacramento, CA (95814)
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Sacramento Self-Help Housing Website: http://www.sacselfhelp.org
Provides help with housing resources and housing referrals each year to over 2,000 desperate Sacramento residents each year. Offers low-cost shared rooms in our Friendship Housing program for single men, women and women with an infant.

Contact Information: 916/448-1074 Email= sacselfhelp@calweb.com
Phone: 916/341-0593 ~ FAX: 916/341-0598 ~
Mail: P.O. Box 188445 ~ Sacramento, CA 95818

At the above website there is a Internet search engine with information on current vacancies in different housing arrangements, including apartments, shared living arrangements and rooms for rent. You will also find information about other types of housing such as Emergency Shelters, Motels and Property Management Companies.
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Adolfo Housing Service for Former Foster Youth ~ Volunteer of America
Contact: 916/874-1370 Email: jonester@saccounty.net
For legally emancipated youth no older than 25 years who have been in out-of-home care that was publicly funded. Transitional housing that offers a safe, supportive and nurturing environment for up to 24 months.
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Breaking Barriers Website http://www.breakingbarriers-sacramento.org/index.htm
2020 ‘V’ Street ~ Sacramento, CA 95818 ~ Phone: 916/447-2437
For help you must live within the Greater Sacramento Metropolitan Area and meet one or both of the following conditions: a person living with HIV or living with Breast Cancer.
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Carols Place ~ TLCS Website: http://www.tlcssac.org/housing_carols.html
Contact: Mark Tavares, Program Manager
2230 9th Street ~ Sacramento, CA 95818 ~ Phone: 916/ 448-7391 + 916/ 447-1600

An 18-bed emergency housing and supportive services program designed for residents over the age of 18 with a targeted psychiatric disability who are homeless or are at risk of being homeless. Length of stay is up to thirty days with 24 hour staffing to assist residents with many problems including: continued search for permanent housing options, connection to mental health services, help with access to substance abuse treatment and physical healthcare.

Application Process: Referred through SHEP ~ Guest House, 1400 North A Street.
Call or walk-in to schedule an intake appointment. Phone: 916/ 440-1500
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Centro Guadalupe / Catholic Charities Monday-Thursday 9-12 NOON & 1:30 – 4 PM
730 ‘S’ Street (95814) ~ Phone: 916/443-5367 ~ FAX: 916/443-5845
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CLEAN & SOBER Program ~ Website: http://www.clean-and-sober.org/
For Appointment Contact Lynne Plum ~ Office Manager
1321 North ‘C’ Street ~ Sacra, CA 95814 ~ Phone: 916/ 498-0331
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Francis House is a counseling and resource center for poor individuals and families, providing a link with caring volunteers and help in Sacramento located @ 1422 C Street ~ Sacramento, CA 95814
Phone: 916/443-2646 Fax: 916/554-7566 Website: http://www.francishouse.info/
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La Familia Counseling Center ~ Website: http://www.lafcc.com/index.html
Contact Information: 916/452-3601 + TDD 800/ 735-2929 or 711
5523 34th Street ~ Sacramento, California 95820 Email= anitab@lafcc.com
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Lutheran Social Services ~ Transitional Housing Program for Homeless
Provides transitional housing for homeless families for up to one year. Case management, crisis intervention, budgeting education and intensive supportive services.
Contact Information: Phone: 916/ 453-2900 ~ 2980 35th St. Sacramento, CA. 95817
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Maryhouse @ Loaves and Fishes ~ Daytime drop-in hospitality center for homeless women and families. Includes breakfast Monday through Friday from 8-9am, laundry, showers, counseling and self-help classes. All homeless women or men with children are eligible for services. Contact Information:
1321 North C Street, Suite 32 ~ Sacramento, CA. 95814 ~ Phone: 916/ 446-4961
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Mather Community Campus (MCC)
http://www.dhaweb.saccounty.net/Homeless/MCC.htm
Contact Information: 916/228-3100
Singles Site Phone: 916/228-3107 Families Site Phone: 916/455-2194

Located on the former Mather Air Force Base in the Rancho Cordova area, MCC is a two-year residential transitional housing program for homeless families and single adults who are employable. It provides Case Management, classes, training and employment services. Support Staff is available 24 hours a day, seven days a week. Applicants must be referred to MCC by Case Management or another homeless shelter provider and must stay within the shelter matrix at all times prior to entry and must be drug and alcohol free to be admitted. MCC is not a recovery program. Applicants who have AoD Issues must have a Pathways Completion Certificate to qualify for entry.

All Students enjoy a private, roomy, air-conditioned and fully furnished studio unit with bath/shower. Singles enjoy three meals a day in the community Dining Hall. Families have kitchens for flexible meal preparation on their own. Students pay affordable rent and program fees for their housing, utilities and numerous services. Students on the singles site also pay food fees.
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Palmer Program Website: http://www.tlcssac.org/housing_palmer.html
Provides housing in shared two-bedroom apartments for up to one year and is designed for adults with a targeted psychiatric disability who are homeless or at imminent risk of becoming homeless. Services include: 24 hour support staff, Case Management services, Life Skills training, long-range goal planning and help with developing a positive support system.
Contact Information: SHEP Phone: 916/ 440-1500
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Quinn Cottages
http://www.shra.org/WebReports/AffHousing/htmProjectDetails.php?751

Provides affordable transitional housing to help homeless adults and two-person families in a secure gated community, case management support, social and vocational skill development individually and in groups, a clean and sober community, job training, health support, an active Resident Council and other opportunities. Requires agency referral.

Total Number of Assisted Units: 60 (Handicap Units: 6}
Maximum Rent is $508 ~ Income Level Very Low + Fees: 30% of income
Office Hours: Monday- Friday, 9am-5pm ~ 1500 North ‘A’ Street Sacramento, CA. 95814
Phone: 916/ 492-9065
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Readiness Program ~ The two-year Independent Living Readiness Program (ILRP) offers two bedroom apartments at two locations in North Sacramento and intensive 24-hour case-management services to help homeless men and women work toward self-sufficiency, including: job-readiness training, substance abuse treatment options and life-skills education.

Applicants who have AoD (Alcohol or Drug) Issues must have a Pathways Certificate to be accepted into the program. Contact: Beth Valentine, Program Director Phone: 916/442-0877
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SAEHC ~ Sacramento Area Emergency Housing Center
Offers the following services for clients: family shelter, women's refuge, extended shelter program for women, children’s protective services, transitional housing for families, family resource center, children’s services, housing location services, Mather Community Campus, and more. Contact Information: 2988 35th Street Sacramento, CA. 95817 ~ Phone: 916/ 454-2120
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Sacramento Veterans Resource Center
http://www.vetswork.org/sacramento.htm
Provides employment and training services to Veterans. Plus, outreach to homeless Veterans, Career Counseling, Resume Prep, Drug and Alcohol Counseling, Training and more. They have a 32-bed employment based housing program.
Contact Information: 7270 East Southgate Drive ~ Sacramento CA, 95823
PHONE: 916/ 393-8387 FAX 916/ 393-8389 Email: vvcsac@aol.com
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Shelter Plus Care (SPC) For more information call 916/ 874-4304
http://dhaweb.saccounty.net/Homeless/shelterPlusCare.htm
A housing subsidy program of the County of Sacramento's Homeless Program, providing supportive housing for homeless disabled individuals and families and requires case management of all SPC participants. In the case of a homeless household, at least one adult member must be considered disabled. Persons with disabilities are those who have a disability that: is expected to be of long-continued duration; substantially impedes his or her ability to live independently; and is of such a nature that the disability could be improved by more suitable housing conditions.
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SHRA ~ Sacramento Housing & Redevelopment Agency ~ 630 ‘I’ Street
http://www.shra.org/index.html
SHRA owns and maintains about 3,600 housing units within the Agency’s stock of conventional public housing, including the complexes of Dos Rios, River Oaks and New Helvetia and several other sites. SHRA currently is accepting applications for public housing assistance for involuntarily displaced families only.

Information Hotline: 916/440-1300 Main Number: 916/440-1390
Applications: 916/492-2244 E-mail: intake@shra.org
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Sister Nora’s Shelter
1321 North ‘C’ Street, Loaves & Fishes ~ Sacramento, CA 95814 ~ Phone: 916/ 669-7000
Capacity of thirteen (13) beds for chronically homeless mentally ill women. Genesis must refer applicant and an evaluation is done first by Carol Nutt
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TLCS (Transitional Living & Community Support)
Website: http://www.tlcssac.org/
Contact Information: 1400 North A Street, Bldg. A ~
General Information: 916/440-1500 FAX: 916/440-1512
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Union Gospel Mission No Waiting List. For Single Males Only
Contact Information: 400 Bannon St. ~ Sacramento, CA 95814 ~ Phone: 447-3268
On Site Contact: Rev Ken Lane Director or Steven Jariett

Application Process: OVERNIGHT- Intakes begin at 5:30 pm. Newcomers have priority. TWELVE MONTHS - The shelter offers an Alcohol and Other Drugs rehabilitation program. Call to schedule an appointment for an assessment.

Stay: Overnight stays are seven days in, three days out; three days between stays; bathrooms and showers; dinner and breakfast provided: No Wheelchair accessibility; Evening curfew is 10:00 p.m. No bicycles are allowed on the property. No T.V.

Services: Attendance at the chapel is required each evening. The church service with dinner following is open to all; arrive before 7:30 p.m.
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Wind Youth Center: For youth 13 to 18 years. There are 16 beds at no cost with a length of stay of 21 days and no waiting list. Come into come into the Center, have intake done unless after hours, then done at shelter. Services: Counseling, case management, referral services, preparation for GED, employment, referrals for medical and dental and drug and alcohol counseling
Contact Information: 701 Dixieanne Ave. ~ Sacramento, CA 95815 ~ Phone: 916/443-8333
FAX: 641-5571 ~ Admin: 916/561-2424 On Site Contact: LaTasha
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Women’s Empowerment ~ http://www.womens-empowerment.org
Phone: 916/669-2307 Fax: 916/341-0730
1400 North ‘C’ Street ~ Sacramento, CA 95814

Working with Homeless Women, we have learned about the causes, the challenges, and the issues that have brought, and in many cases kept, a woman homeless. In an effort to break the cycle of homelessness, we have created a safe, supportive and educational place called Women's Empowerment.
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Note: This TSA Housing Brochure will be refined and updated from time to time. Any changes, corrections or deletions please contact: Peter S. Lopez, Housing Coordinator
Phone: 916/ 442-0331 x3051 + FAX: 916/ 442-7592
Salvation Army ‘Center of Hope’ ~ 1200 North ‘B’ Street ~ Sacramento, CA (95814)
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c/s

The TSA 'Center of Hope' Home Page

http://center-of-hope.blogspot.com/

Saturday, May 25, 2007:TSA All Staff Workshop

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Today we had an All Staff Workshop today for the Shelter Staff who work at the The Salvation Army ‘Center of Hope’ Homeless Shelter on 1200 North ‘B’ Street in Sacramento, California. Our All Day Workshop was on Communication and Understanding.

In the morning, most of us gathered at the shelter, then, we went in a TSA Big Bus to the Salvation Army Headquarters by Broadway and Alhambra Boulevard. It was very interesting and educational for us in different ways and on different levels.
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A consultant Sister Francine, who also presented our last Workshop by the Sacramento River last March, also taught this Workshop called ‘Salvation Army Team Building’ and led it today with knowledge, energy and humor.

We discussed basic personality revolving around the central question of: Who am I?

Basic human personality was described in four main colors ~ green, blue, gold and yellow ~ then, those colors were related to different main personality types:

GREEN = Competency
BLUE = Relationship
GOLD = Responsibility
ORANGE = Freedom

For example GOLD = Responsibility

Ø Be prepared

Ø Love to plan

Ø Punctual/Predictable

Ø Steadfast

Ø Rules & Regulations

Ø Policies and Procedures

Ø Values Tradition

Ø Detail orientated

Ø Conservative stable

Ø Structured environment

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Each color has certain qualities that together can compose the basic personality profile of different kinds of people, although color qualities can over lap and blend with each other on the edges.

Then, for the afternoon we went to William Land Park and did some other Team Building tasks that were like games and fun in their own way, but they also taught us how to work with each other and interact to get a common goal accomplished.
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Our Workshop tasks taught us certain organizational values, such as, clear communication, following instructions and using our basic senses in order to work together towards a common goal, such as, having a blindfold on and hearing directions as we went through little orange cones blindfolded following the direction of a seeing Teammate.

We got really involved with each other as Staff as we did the various tasks. I believe each of us got something out of it. All-in-all, it was a good time for us all to get together, to get to know each other better and see different aspects of our personalities that we do not usually show in our usual work environment.

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Thanks to Sister Elizabeth, our Shelter Director, who has helped us forge into a stronger united staff in ways that we do not ordinarily do in our weekly work situations {she is a GOLD!}. She has inspired us to work together more as a team with common beliefs , work practices and positive goals. We have become a better team as Staff Members, though we may work in different departments, we can better see the key importance of solid teamwork!

Related Websites:
http://www.thepegroup.org/

Contact Us=
Email: janice@thepegroup.org
Phone: 916-682-7023
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http://www.true-colors.com/
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Posted by Peter S. Lopez
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The TSA 'Center of Hope' Home Page

http://center-of-hope.blogspot.com/

On My MCC Visit of May 22, 2007: By Peter S. Lopez

On Tuesday, June 22, 2007, I woke up early before 6:30 AM. It was a sunny windy day and sometimes the winds help stir life up bringing fresh breezes. I was excited about going out to Mather Community Campus (MCC) in order to meet and coordinate matters with Staff Members Paula Moltzen and Kaye Dowling about the MCC Housing List and other matters.

I myself am a former MCC student-resident and entered in the Summer of 2000 from Sally’s with some fear and hopeful anticipation. MCC is a two-year transitional housing program for homeless people with an emphasis on employment. It is not a recovery or rehab program. For me, MCC was a great once-in-a-lifetime experience and it all encouraged my self-esteem, focused my career goals and advanced my spiritual growth.

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Housing Workshops ~

Our regular Housing Workshops at The Salvation Army (TSA) ‘Center of Hope’ homeless shelter are held on Saturdays @ 11 AM and on Tuesdays @ 6 PM.

As a rule, we open with a short prayer, introduce ourselves and briefly say how we got here being homeless. I believe it is important for us to know how we got into the shelter and honestly and openly discuss the issues and circumstances involved in us becoming homeless. It is not simply a matter to providing housing for the homeless, but it is more of matter of helping to produce mature, stable and responsible functional adults who can obtain housing and keep housing. Ultimately, we must address the core character issues and negative cultural factors that result in us becoming homeless in order to prevent a reoccurrence of homelessness.

We can learn from the past to help guide our future wisely and not fall into the category of being labeled ‘chronically homeless’. If the underlying problems that resulted in our being homeless are not resolved many times we are doomed to repeat our mistakes in a vicious circle until we learn from them.

As our Housing Workshops we discuss developing a general housing strategy and tactics for obtaining SAFE SECURE HOUSING. Also we discuss different kinds of housing situations, available limited resources, transitional housing programs, housing options and related matters connected to housing for the homeless. I will usually past out an updated Housing Brochure and discuss the items therein.

In relation to transitional housing programs I focus on three: MCC, Quinn Cottages and the Readiness Program along with their similarities and differences. For example, for MCC one must come direct from a shelter and stay consistently and continuously within the shelter matrix with no breaks in between and be employable; while for Quinn Cottages one does not have to come direct from a shelter, can be unemployable and can even be on SSI.

After our general discussions at our Housing Workshops I pass around a Housing Referral List and if qualified and interested our clients can sign up in order to get on the MCC and Readiness List, then, I call in our referrals and also fax it out to make sure they are received by MCC and Readiness.

For Quinn Cottages I offer tokens for clients to attend a Quinn Tour, which are held on Wednesdays and Saturdays @ 11 AM at Quinn Cottages. After their Quinn Tour clients are offered a Quinn Application and I help them fill it out in an orderly fashion in order for it to be accepted and considered by Quinn Staff.

I keep a list of those who attend the Housing Workshops to check it out for statistical purposes given to Shelter Coordinator Larry Dayton and I also keep a separate list of those who sign the Housing Referral List. At this time, any new client who comes into the shelter and goes through Orientation is allowed to sign the Housing Referral List.

The MCC Meeting ~

Our MCC Meeting was scheduled for 1 PM and was to include my Supervisor Donald Hodges, but due to him having to attend to urgent matters at the shelter I handled the MCC Meeting myself. Donald dropped me off at the Alkali Flag Light Rail by 12th and ‘E’ Streets around 12:30 PM. I called MCC on my cell phone and re-scheduled our meeting for 2 PM, then, caught the Light Rail out to Rancho Cordova and got off at the Mather-Mills Light Rail Station.

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I then had to wait for a bit, talked to a Mather resident and caught the Bus 75 out to MCC that dropped me off right by the Administration-Case Management buildings around 1:40 PM.

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I entered through the front door to Case Management to see my old friend the ‘P Queen’ Kay. She is the one who does the urinalysis on MCC students-residents and faxes the MCC List out to us. Kay showed me how they do the MCC List with the Excel Program and other technical stuff,

Kay D. is very precious and also known affectionately as Queen P. She helps do the urine drug tests on students who can be called in at random for tests when they first arrive and can be called in when there is a suspicion about illegal and improper drug-alcohol usage.

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Then, Kay and I went into the Administration building. I met Paula and the three of us sat down to discuss the MCC List and related matters.

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Paula M. works at MCC and is our main contact person. I work at the Salvation Army as the Housing Coordinator, among other roles, and I refer eligible clients to MCC from the Salvation Army. ~Peta.

The three of us mainly discussed the transient nature of our shelter clients with their comings and goings, along with the difficulty of tracking them in terms of their whereabouts after they leave the shelter. I discussed the Exit Form we do on clients, the HMIS form and how many of our people depart to unknown destinations. Plus, we discussed the confidentiality of our roster and the MCC List that is not to be posted for all to see in order to protect the confidentiality of clients in general.

Basically we decided that I would be faxed the MCC Housing List addressed to me specifically, then, I would examine it and compile a Drop Off List of those clients who are no longer at the shelter, along with any available information as to whether they are still in the shelter system. Plus, new clients would have to be TSA shelter residents for two weeks before they are called in as Housing Referrals from TSA for the MCC List. I will make the Drop Off List one of my weekly priorities as now the MCC List is clogged with a lot of former clients whose whereabouts are unknown.

I informed them that I would be the sole contact person as the TSA Housing Coordinator in order to assure a clean chain of communication and that any other specific cases would be handled directly through case management with Donald Hodges as our Case Manager.

Related Websites:
http://www.dhaweb.saccounty.net/Homeless/MCC.htm

http://www.sacselfhelp.org

Humanely Yours In Christ~
Brother Peter S. Lopez
Peter S. Lopez, Counselor
916/ 442-0331 x3051
1200 North ‘B’ Street
Sacra, California ~95814
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P.S. Written on my laptop at home last night…

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Sac Works is a Job Search Center mainly for Mather Community Campus, but also anyone in the Sacramento area can attend and utilize its job search resources.

The TSA 'Center of Hope' Home Page

http://center-of-hope.blogspot.com/

Nutrition In Recovery: By David Jones

Recorded on Sabbath, May 12, 2007
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http://farm1.static.flickr.com/216/495706422_37fc90a7c0.jpg

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Part I: Nutrition In Recovery by Senor David Jones


http://video.google.com/videoplay?docid=3911586917898542698

"... I was forced to take my health into my own hands..."
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Part II: Nutrition In Recovery


http://video.google.com/videoplay?docid=3674855288845915665

"...I am raising my conscious contact with my higher power..."
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Part III: Nutrition In Recovery: By Senor Jones



http://video.google.com/videoplay?docid=-8222480978326748082&hl=en

"My mission statement today is to become one with the universe and help as many others as I can..."
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Part IV: Nutrition In Recovery


http://video.google.com/videoplay?docid=-1137972753743567929

"... you will get better! I can guarantee you that!"
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Part V: Nutrition in Recovery by David Jones {Five of Five}


http://video.google.com/videoplay?docid=8354026232335509638

"... I had insomnia for three years..."
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The TSA 'Center of Hope' Bloglink=
http://center-of-hope.blogspot.com/2007/05/nutrition-in-recovery-by-david-jones.html