For decades, vacation Bible school has been among the most effective church tools for reinforcing biblical lessons among youth and engaging in community outreach and evangelism. But over the past few years of extraordinary challenges, as some churches have stopped offering VBS altogether, others have begun exploring new ways to deliver the content.
The traditional VBS model for educating youth, typically during the summers, was founded on a concept that dates back at least to 1898. But VBS may be undergoing significant changes that were accelerated by the pandemic, according to a multifaceted five-year study, Exploring the Pandemic Impact on Congregations: Innovation Amidst and Beyond COVID-19 (EPIC).
As recently as 2019, 36% of churches offered VBS and/or church day camps during the summer, according to EPIC findings. By 2020, that number had dropped to 17% of congregations. Although the number of churches offering VBS climbed back to 36% in 2021, that level of participation did not appear to be sustainable. Only 31% of the 615 church respondents said they planned to offer VBS in 2022, the last year for which the EPIC study had available numbers.
These trends with VBS seem to be directly tied to declining rates of volunteerism in churches. As of March 2022, about 20% of church members overall were volunteering — down from 40% in early 2020, the EPIC report revealed.
And 57% of churches in the 2022 survey reported volunteer challenges in their education programs during the previous two years. Since volunteers are primarily responsible for children’s education in nearly 60% of churches, those programs, including VBS, have been significantly affected.
“Traditional models of Vacation Bible School and Sunday School may no longer be feasible in many congregations either because of the lack of volunteers or the lack of participants,” the study’s April 2022 report on religious education said.
Interested in more research relevant to Christian leaders?
Exploring new ways of hosting VBS
Many church leaders currently are grappling with how to continue offering VBS programs that can accommodate limitations like declining volunteerism, according to Melita Thomas, team leader of training and events at Lifeway Christian Resources. Each year, Lifeway supports VBS training for more than 60,000 participants across the country.
“People are getting creative about how VBS looks. They’re breathing fresh life into it by doing it in nontraditional ways and in nontraditional settings,” Thomas said. “The pandemic helped, because it broke the mold of VBS for a certain number of hours of the day during a specific number of days in a week at the church. And the idea that you need to have crafts, music and recreational activities went out the door with COVID.”
However, the process of switching to new formats isn’t always easy.
Thomas said many church leaders have expressed reluctance about moving away from the more traditional model of VBS, in which churches host daylong activities as part of a summer camp experience.
“VBS doesn’t have to be what it used to be,” Thomas said. “Leaders must be realistic about what they can offer. VBS can consist of what you’re able to do now. That means you may not be able to do it in the same way as before, but it’s still worth doing.”
Church educational programs like VBS, no matter the format, can provide critical support for youth — especially during challenging times like those caused by the pandemic, Thomas said.
“We’re seeing epidemic levels of anxiety, disconnectedness and loneliness among a generation that’s more connected to technology than ever before,” she said. “VBS becomes a very practical solution to that. Children can unplug from their devices and plug in with caring adults who build relationships with them and show them Christ in all they do.”
Equipping your VBS team for success
Church education leaders preparing to move forward in these new times with a successful VBS model must look at three essential areas — adjusting capacity, instilling a sense of mission and equipping the VBS team through training, Thomas said.
Leaders can start by determining the bare minimum of what they can offer. For instance, if a church has three to six key volunteers, they can assess the team’s overall strengths. It might be that one person can supervise crafts but no one has volunteered to lead music. If that’s the case, the program can be built to focus on crafts and lessons but eliminate music as a component, Thomas said.
“Church leaders need to acknowledge their restrictions, limitations and budgets, and take into account what works best for the children they serve,” she said, noting that they can use VBS resources to craft their own programs.
For example, church leaders have experimented with short VBS sessions in the evenings, after more volunteers are available to support the program, Thomas said.
Second, it is important to instill a sense of mission for everyone participating in VBS, whether it is passing out snacks or overseeing activities. “It shouldn’t be this thing that we feel obligated to do because we’ve always done it,” she said. “It’s important that people grasp the ‘why’ behind VBS. And it needs to be communicated in a way that it becomes a revolutionary force in the church.
“So even if you’re the snack lady, you should have a sense that your purpose is to reflect the light of Christ, watch for gospel opportunities and build relationships with the children,” she said. “They need to see that what they’re doing is much bigger than the task they were assigned.”
With that sense of purpose, volunteers are more inclined to participate, Thomas said.
Last, training and support provided on the front end — before VBS starts — increases the likelihood of VBS teams being successful and being willing to return for future programs.
Thomas also encourages church leaders to be mentally prepared to make shifts with different types of educational church programs.
“It may be hard to let go of what you did in the past,” she said. “There’s always a bit of grief adapting to the reality of what you’ve lost. But if you can turn your attention to what you can do and what it can be, embrace the success in that.”
Thomas said that these changes with VBS may be temporary. “It doesn’t mean that what we had pre-pandemic will never return again,” she said. “We just have to take a couple of steps back and rebuild based on what’s available to us.”
The wave of white Christian nationalism sweeping through various levels of government in recent years is showing up prominently in education. Proposed and passed legislation constrains or prohibits public schools from teaching children about our nation’s history of racism and racialized violence and how society can address racial inequities and racial justice. Books have been taken off public library shelves.
In the face of these realities, what can churches do to infuse their spiritual formation curricula for children and youth with a robust anti-racist theology? I’d suggest three shifts that churches, faith leaders and volunteers can and should make to be more explicitly anti-racist: epistemological, material and structural.
Before making any material or structural changes, those involved in spiritual formation must make some epistemological (or cognitive) shifts in their own understandings of race and racism. This means beginning to evaluate their unexamined assumptions of race, how racism works at individual and societal levels, and how predominantly white culture influences the reading and understanding of the Bible.
First, they must learn what “race” is and how race categories shape people’s life experiences. There is an abundance of materials out there that can assist in accomplishing this. One resource I’ve found helpful is “So You Want to Talk About Race,” by Ijeoma Oluo. This book is easy to read and addresses many common questions around race and racism with a targeted yet graceful poignancy.
Second, those involved in spiritual formation must begin to see the relationship between interpersonal racism and structural racism. One of the definitive studies on children’s socialization into race is “The First R: How Children Learn Race and Racism,” by Debra Van Ausdale and Joe R. Feagin.
Van Ausdale’s research shows that children as young as 3 use race and skin color to categorize, include and exclude other children in play. Further, she found that young children learn to employ racialized rhetoric from the larger culture beyond the direct influence of family and school.
Third, spiritual formation practitioners must learn how their cultural standpoints shape their reading and understanding of the Bible. Esau McCaulley’s “Reading While Black: African American Biblical Interpretation as an Exercise in Hope” challenges readers to see the Bible through the lens of Black church tradition to connect messages in the Bible with Black experiences and questions.
As churches, faith leaders and volunteers do the work of shifting their perspectives on race and racism, they become better equipped to tackle more material shifts in their formation practices.
My research has found an overwhelming lack of diverse racial and ethnic representation in illustrations, pictures and media. Further, Montague Williams shows in his book “Church in Color: Youth Ministry, Race and the Theology of Martin Luther King Jr.” that conversations about race and racism are typically either avoided or restricted within youth formation spaces.
Among the simple things churches can begin to do: diversify their materials. This goes beyond being “historically accurate.” Through the centuries, multiple cultures have depicted biblical characters and stories through the lens of their own ethnicities. Alongside white representations of Bible stories, those involved in spiritual formation can include renderings that are African American, Korean, Guatemalan, Navajo, etc.
They can draw from Bibles and storybooks with different racial, ethnic and cultural representations in illustrations and perspectives. These materials can easily be found through searching online or reaching out to diverse networks of practitioners in spiritual formation.
In addition to diversifying representation in materials, churches need to normalize conversations about race and racism as part of spiritual formation. There have been scant attempts at creating lessons that deal specifically with race and anti-racism. While any such attempts are a good start, anti-racist conversations must go beyond special topics or series.
Anti-racism needs to be woven throughout the practice of spiritual formation. As churches teach through the Bible, Scripture must be allowed to speak for itself on issues of race, racism, anti-racism and racial justice. They may find it helpful to use supplemental materials like “The Gospel in Color,” by Curtis A. Woods and Jarvis J. Williams (there are versions for kids and parents).
Finally, churches can tell stories of racially marginalized Christians, their histories and their experiences. Churches predominantly made up of racially marginalized people can tell their own stories of encountering God as a racially marginalized group and how their racial and ethnic identity forms them spiritually. Other good sources for stories include materials like People of Color Who Inspire, from the Godly Play Foundation.
After doing the work of making epistemological and material shifts, churches need to implement some structural shifts to sustain anti-racist spiritual formation practices beyond the immediate public crisis we find ourselves in.
These structural shifts include creating external accountability to maintain anti-racism as part of the explicit spiritual formation curriculum, such as joining or creating networks of racially and ethnically diverse spiritual formation practitioners. This has become easier in the past couple of years as we’ve navigated a steep learning curve to connect virtually in various ways.
Another structural shift is to include racially and ethnically diverse voices in the leadership, teaching and oversight of spiritual formation. Predominantly white congregations can seek out such diverse voices, through books, podcasts, trainings, etc., can spiritually form and influence how congregations approach the spiritual formation of their children and youth.
Most importantly, churches need to pray for God’s help to make these shifts. They can pray for wisdom, courage and insight on providing youth and children with a robust anti-racist theology in their contexts. They can pray for opportunities to stand alongside parents as they partner in the spiritual formation of children and youth. They can pray against the sin of racism in their communities and for ways to push back on the forces that would erase the experiences of racialized minorities in the public square.
Anti-racism needs to be woven throughout the practice of spiritual formation.
The concussive pops rang through Uptown Baptist Church one evening in August 2013. The Rev. Michael Allen didn’t realize the noise as gunfire at first. Busy greeting the familiar faces and newcomers at the church’s Monday Meal program, the minister thought it was perhaps late summer fireworks.
Then he opened the church door. He saw five men bleeding at the bottom of the church steps. One man, shot in the head, later died; the other victims recovered from their injuries. Uptown has higher rates of violence than many other North Side Chicago neighborhoods, but this was beyond anything Allen had ever seen.
“We can’t allow this,” he thought. He had long been focused on urban ministry and justice, and this latest violence underscored his neighborhood’s critical need: What could be done to help the victims as well as keep the would-be perpetrators from getting to this point?
“How can we minister on both sides of the gun?” he asked himself.
A year and a half later, Allen met David Dillon, a tech entrepreneur who had grown up the child of Baptist General Conference missionaries in Japan and later moved to Chicago. The two discovered they were focused on the same issue.
Staggering rates of gun violence in 2016 spurred Dillon to try to find an approach to the problem. He invited his friends, business peers and pastor contacts to pray and brainstorm.
In 2017, Together Chicago was born of faith, strategy and collaboration, with Dillon and Allen as co-founders. Its goal is to improve communities on Chicago’s near West Side and address what Together Chicago board member the Rev. Jon Dennis calls a “racial wound that hasn’t been healed yet.”
Collaboration and collective impact
Gun violence is just one outcome of the interconnected problems of economic disenfranchisement, systemic racism, high incarceration rates, violence, substandard educational resources and demoralization.
Together Chicago tackles it all. Inspired by a 2014 article in the Stanford Social Innovation Review, Allen and Dillon designed the nonprofit as a “collective impact” organization. Collective impact is “an intentional way of working together and sharing information for the purpose of solving a complex problem,” according to the National Council of Nonprofits.
What partners do you invite into conversation when you face what seems like an intractable problem?
Gun violence overall in Chicago isn’t as rampant as some might think — Chicago isn’t even the most violent city in the Midwest. However, its gun violence is highly concentrated in certain neighborhoods: between 2017 and 2020, 15 of Chicago’s 77 designated community areas, concentrated in the city’s South and West sides, accounted for over 50% of all shootings.
The West Haven neighborhood, where Together Chicago focuses, includes the United Center (the house that Michael Jordan built). It’s close to the downtown Loop and is a mix of rapacious gentrification and generations-old public housing.
In order to address the web of interrelated factors that contribute to violence, the leaders set up the organization with five focus areas: violence reduction, education, economic development, gospel justice and faith community mobilization.
Together Chicago’s reach and impact is expanding as the organization grows.
In 2020-21, volunteers and staff worked with about 3,000 schoolchildren; offered legal aid in 19 churches; trained 28 volunteers and faith leaders to “interrupt” violence; helped local businesses become suppliers to major industries; and engaged more than 100 churches in prayer gatherings and other efforts.
Together Chicago works with local universities to track its impact. The work is slow and long term, but the group can point to successes.
Andrew Papachristos is a Northwestern University sociology professor who studies gun violence and has researched nonviolence outreach groups. He has worked with Together Chicago partner Communities Partnering for Peace.
Papachristos said the data collected so far indicates that efforts of outreach programs by Communities Partnering for Peace could be linked to 383 fewer homicides in 2021.
“That’s not 5,000, but that’s not zero, either,” he said.
Dillon and Allen call each other co-CEOs (also sometimes, in presentations and interviews, “twin sons of different mothers”). They note that business acumen is essential to managing an organization with so many priorities and stakeholders.
Together Chicago resisted thinking about gun violence as a stand-alone challenge, appreciating the ways it is interconnected with economics, racism and other injustices. How would such an approach to discernment invite you to think differently about your ministries and their impact?
“We’re over a $2 million organization now,” Dillon said. “There’s just a ton to manage in terms of complexity. We’re audited by every agency that gives us money to do work. We report, literally, sometimes weekly on our activities to various agencies. It’s a huge amount of overhead and red tape.”
The organization, which has 50 employees, is funded by grants from foundations, churches and individuals, contracts with local businesses, and government grants for services related to violence prevention and reduction.
Like other business leaders in 2023, Dillon and Allen understand the importance of data and how to use it.
With access to data on crime, education and other metrics through partners like the University of Chicago, North Park University and the Department of Education, they track their efforts. That includes the number of students in volunteer programs, the number of parents in the Parent Champions program and the number of school/church combinations, Dillon said.
Beyond thoughts and prayers, metrics let them know whether they’re heading in the right direction and what goals to set.
“We’ve had some double-digit reduction in violence last year  compared to the year before, but we’re still not back to pre-pandemic numbers,” Dillon said, reviewing data from the University of Chicago Crime Lab portal, which tracked gun victims on the West Side in 2021 (nine) vs. 2020 (16).
The city experienced 695 homicides in 2022 — still some of the highest numbers since the 1990s, but lower than the 804 in 2021.
Watching numbers like those provided by the portal in real time helps provide a more granular picture of spots to focus on in the areas they serve.
“We’re not doing as well this year as we did in ’21, but we still are seeing a reduction,” Dillon said. “At the end of this year, we’d love to see another double-digit reduction in homicides and shootings.”
How do you measure success? What partners might help you learn from your efforts and pivot for greater effect?
Interrupting street violence
Tio Hardiman, the executive director of Chicago’s Violence Interrupters program, supervises Together Chicago’s street outreach team. Former gang members, people who have been incarcerated and gunshot survivors serve as community liaisons to keep local at-risk youth out of prison or the morgue.
“We provide the training so they know what it takes to become a credible messenger and how to prevent conflicts on the front end before any shots are fired,” Hardiman said.
“They don’t just meet with the guys on the streets; they actually have a relationship with different community stakeholders like church leaders, community residents and community leaders, which is very, very important.”
One strategy is to interrupt bad actions through volunteer peacemakers who engage in “positive loitering” to change street dynamics. Another strategy is to interrupt bad actors through personal visits and messages of hope.
Derek Wright is a West Haven resident who learned about Together Chicago’s street outreach program because of its network. His brother knew Charles King, a former gang member who now counsels local guys like him.
Wright said that King helped him get a job with the city of Chicago, when previously he had been “hanging on the street.”
“It’s not just he got me a job; he got seven other people jobs. He helped the community,” Wright said. “[Charles] has been involved in my life for a minute. When life has its ups and downs, I give him a call, and we work it out. Not everything is peaches and cream.”
In other situations, the Chicago Police Department shares names of local youth most at risk of landing in prison, possibly repeatedly, with the group’s anti-violence leaders.
“The commanders give a message of warning to these guys,” Allen said. “We give a message of hope and help to them: ‘The police will stop you if you make them; we will help you if you let us. Give us a call when you’re ready to put the guns and drugs down. We’ll show you a better path.’”
The Rev. Joe Cali, a North Side minister, has a list of 100 families of “acute offenders” he checks in on as one of the organization’s volunteer counselors. He considers it a success if any of the youths indicate they want to hear what he has to say. Not everyone he counsels stays out of jail, but he can still help them if they don’t.
“We went to one young man’s house three times because he kept being on the Top 10 list,” Cali said. The young man finally reached out after landing in prison for breaking into cars.
“He started calling me almost every night from jail: ‘Pastor, I’ve got to change.’” He has been staying out of trouble since he got out.
“We just took him to the Blackhawks game last night,” Cali said. “He’s a different person now. He’s smiling big.”
What skills are essential for your ministry? If your team doesn’t already have those skills, how might you develop them?
Gospel justice, education and economic development
Together Chicago’s focus areas are informed by the needs left in the wake of Chicago’s documented disenfranchisement of minorities on the West Side. After several formal and informal listening sessions among community members, Allen says, it was clear there was a need for legal assistance.
“People said, ‘We’ve got so many families involved in the justice system. How do we help those people solve some of their civil issues before those civil issues become criminal issues?’”
Together Chicago, in partnership with the legal aid organization Administer Justice, runs Gospel Justice Centers in 19 churches. On Saturday mornings in primarily South and West Side churches, local volunteer attorneys offer legal aid clinics to advise clients on civil cases, typically involving family, housing, probate court or tax issues.
Together Chicago also seeks to interrupt the school-to-prison pipeline by working with schools and families and developing the economy in the city’s marginalized neighborhoods.
To improve education, Together Chicago pairs with Chicago Public Schools to help churches and other organizations “adopt” schools to provide resources and help they may lack.
Some efforts are focused on student learning, such as tutoring. Together Chicago also trains mentors to work with students and recruit churches to help build a “village of support” for their families.
This support ranges from training volunteers to donating money and furniture and, in one case, preparing an end-of-semester meal for staff at Doolittle Elementary in the city’s Bronzeville neighborhood.
The Parent Champions program offers counseling for stressed-out parents with the difficult task of raising kids in a tough environment.
How do you practice listening in your context? Whose voices are loudest? Whose are missing? Are you paying attention to needs, hopes, gifts or something else?
“I know Together Chicago’s work is paying off when I see a kid like Camden,” said Damien Howard, the director of education initiatives at Together Chicago.
“He was a young man with behavioral issues at school. He took to [our] Social Emotional Learning training that was not just happening at school, but it was happening at home as well because his mom was taking part in it too.”
Camden Woodley, a third grader, said Together Chicago’s SEL training made a big difference.
“[The training] helped me take control of my emotions and make better choices and be a better friend,” he said.
Once students graduate, Together Chicago wants them to be able to find jobs and live in economically healthy communities. Much of this effort involves job placement, but the group’s economic development work is broader than keeping people out of prison.
In one case, the nonprofit worked with a nearby health care system that purchases $100 million in goods and services, helping it identify local businesses.
“They asked us to find local businesses that are minority-owned that they can use to do various services for their hospitals,” Dillon said. “We found IT companies and attorneys and repair companies and all kinds of companies that are minority-owned that are now doing services for Rush Hospital.”
The role of faith communities
None of this work would happen without faith community mobilization. In late January, the group was preparing for its annual Prayer Gathering event, in which 170 churches across Chicago pray virtually and in person for peace and thriving communities. It’s organized by Chicagoland United in Prayer, a sister organization. They even offer a special guide to prayer for each of the city’s neighborhoods.
“What’s really cool about these prayer gatherings is it’s very racially integrated,” Dillon said. “It’s a very visible way to show that the body of Christ really can unite, as in the Bible in John chapter 17. We pray together. We train together. We learn together.”
However, many of the spaces Together Chicago advocates for and works in — gangs, public schools, courts, law enforcement — are not necessarily places of faith.
Allen and Dillon say they follow a general philosophy: they lead with but do not force religion on anyone, especially members of the street outreach team, several of whom are Muslim.
“We have a statement of faith, the core values that we want everybody on our staff to live out in their day-to-day work,” Allen said. “It’s a work in progress. Most of our staff, even among the street outreach team, have no problem with our core values.”
But sometimes, Dillon said, a faith connection grows where there was none before. When police officers depart, a young man might develop a rapport with a visiting minister who lingers to talk. Or a client who steps inside a church looking for affordable legal counsel might find something more.
“It’s meeting a legitimate, everyday need that they have that then sparks a faith journey,” he said.
There are many more intimate, less scalable ways the organization helps the community.
Shortly before Christmas, 16-year-old Kimberly Campbell was indoors on the West Side when she was shot in the head by outside gunfire. She later died. Together Chicago helped raise funds for her mother to spend some time at a hotel away from the triggering pressure and sadness of the neighborhood.
Cali, the volunteer counselor, said he once counseled the mother of a young man in jail for accidentally shooting and killing his best friend.
“I asked the family, ‘Do you need anything?’ The mom said, ‘I just broke my last pan.’ We bought her three new pans so she can cook her food.”
Together Chicago’s goals for the year ahead are ambitious. The double-digit reduction in gun violence. More locations for the Gospel Justice Centers. And some signed truces between rival gangs.
In the spring, local gang factions will leave their guns behind and meet for several hours with the street outreach team to talk about what peace in the community might look like.
“They will be offered food, fun activities and noted hosts or participants who are well respected on the streets. These peace circles promise some ways and means out toward safety and prosperity,” Allen said.
No amount of data or funding can build this type of trust, he said. It takes solid partnerships built over time, a person-to-person model Together Chicago aims to reflect at every level.
“When we do get asked to come into a community,” Dillon said, “before we do that, we sit down and say, ‘How can we really coexist well together?’ If we can’t do that, we have no business even being in existence. It’s really core to our whole DNA.”
Questions to consider
- What partners do you invite into conversation when you face what seems like an intractable problem?
- Together Chicago resisted thinking about gun violence as a stand-alone challenge, appreciating the ways it is interconnected with economics, racism and other injustices. How would such an approach to discernment invite you to think differently about your ministries and their impact?
- How do you measure success? What partners might help you learn from your efforts and pivot for greater effect?
- What skills are essential for your ministry? If your team doesn’t already have those skills, how might you develop them?
- How do you practice listening in your context? Whose voices are loudest? Whose are missing? Are you paying attention to needs, hopes, gifts or something else?
When the house next door to the parish hall of Grace Episcopal Church came up for sale, it created the opportunity for more than a real estate transaction.
The Rev. Karen Hunter, the vicar of the Nampa, Idaho, parish, had already recognized the need for a local ministry to help support single mothers. With buy-in— both financial and philosophical — from the right people, she believed that the unassuming building could help them serve a new set of neighbors.
Although the church had owned the property once before, when Hunter and other members of the congregation went to take a look, they discovered a much larger floor plan than they’d realized. Knowing that Grace could not afford to buy the house outright on its own, Hunter reached out to her sister and brother-in-law and pitched them on the purchase with the hope that the church would pay them back eventually.
They agreed, and the plan was discussed further at a congregational meeting.
“There were a number of people who surprised me in being supportive, because something like this is a big undertaking,” Hunter said. “We had so many people who had experienced being single moms, or had people close to them who were, I think it really resonated. It was clear that this was a time in people’s lives when assistance is really important.”
With an eye to housing families led by single mothers who were pursuing their education, the parish established a committee and a board, both of which got to work. The planning for what would be aptly named The House Next Door began in earnest, with next steps that would be familiar to any housing nonprofit: applying for 501(c)(3) status, hiring staff members, bringing in furniture along with the bits and pieces of daily life that would make the empty house a home.
What resources to address a problem are so close that you might have overlooked them? If those resources seem unattainable, what are some creative options to overcome those hurdles?
Learning as they go
The House Next Door went on to open in 2015 and has since provided rent-free housing for 16 mothers and 27 children, five of them born while their families were in residence. The qualifications and application process have evolved over the last seven years, mostly in response to new information and unexpected considerations, including deciding what qualifies as pursuing an education.
One of the first residents was pursuing her GED diploma rather than a college degree, as had been stipulated. In response, that requirement was broadened to include any kind of education — from GED studies to heating, ventilating and air conditioning (HVAC) training to an apprenticeship with builders to learn how to frame houses.
Nampa, with a population of roughly 100,000, is located 20 miles west of the state capital of Boise. The city is home to the annual Snake River Stampede Rodeo, abundant parks and walkways, and other attractions. It is also among those municipalities faced with a growing need for affordable housing. For single parents trying to improve their families’ circumstances through education, housing insecurity is an additional burden.
Meredith Greif, an assistant research professor of sociology at Johns Hopkins University, said that supporting housing stability and parental education benefits families and communities.
“Anything that can be done to help people to advance their education is going to go a long way in terms of their ability to gain jobs that are helpful to their families, income they earn and, similarly, the housing they’re able to secure,” said Greif, whose research focuses on race, space and housing.
“Kids will 100% only benefit from that, from the stable environment their parents provide,” she said. “Parents are best equipped to be supportive of their own kids when they, too, are in a mentally stable place, when they perceive their quality of life to be good and they’re satisfied with their environment. Having parents feel good about themselves and feel engaged in the world and confident only is going to spill over to their kids.”
How do you respond when realities shift and your expectations for a project need to change? How might you reframe those changes as opportunities?
The application process for living at THND includes a list of general criteria: mothers must be 18 or older or legally emancipated; they must be enrolled in educational programming at least part time and be working toward a degree or certification; and they must maintain a minimum 2.0 GPA.
All residents must also agree to abide by the list of house rules, which include no smoking, no drugs or alcohol, and no overnight guests. Mothers with a prior history of addiction must be in recovery for a minimum of six months prior to applying.
Living in the house
The 1930s-era house blends into the neighborhood, with only a small yard sign displaying THND’s name and logo.
Thanks to a donor, the house’s interior and exterior have just received a fresh coat of paint —bright white inside and out, with teal accents and shutters.
In addition to the four bedrooms and three bathrooms split between three stories, there is a kitchen, dining room, living room, study room and separate playroom. Amenities include a washer and dryer, Wi-Fi, and a large backyard with a patio, storage space, a playground, and an aboveground pool.
Two mothers residing in the house recently spoke about what the experience has meant for them. (The mothers requested that their last names not be used.)
Carolina, 26, has three daughters, ages 2, 7 and 9. Originally from Honduras, Carolina speaks Spanish as her first language, and her interview was conducted through a translator.
She heard about THND through pastors in a church where she and her family had been in a shelter, and they helped her connect. Her family moved into the home in early December 2021, and she has been working on English classes and getting her GED certificate since then.
Jamilet, also from Honduras, learned about THND from Carolina through their work harvesting grapes. She is 22 with a 1-year-old and a 6-year-old. Before moving into THND in early February, Jamilet and her children were living in her aunt’s living room. She already has her GED diploma and is taking English classes so she can attend college and pursue a career in nursing.
Jamilet said she feels safe and at peace living with her daughters at THND. She is glad the people there are helping her succeed. She also said it was challenging at first to establish a routine in the house between school, working, taking care of the kids and other responsibilities but that she feels more established in the home now.
The communal living established by THND is intentional, as it means more help with child care, house cleaning and general support. All are important factors while trying to juggle school and single parenthood. Each family pays $80 per month toward its share of the utilities and other necessities of the house. Residents also cover their own costs for food, insurance and personal expenses.
Building supportive relationships
When have you been surprised by someone’s generosity, compassion or empathy? How can that shape your vision for what is possible?
Melinda Romayor, who became THND’s new executive director in March 2022, has a background in advocacy against sexual violence through the Women’s and Children’s Alliance. She has almost a decade of experience running shelters and advocating for clients, a background that is useful for leading the work of The House Next Door. While THND is not a shelter for women affected by domestic violence, many who stay there have had similarly traumatic experiences.
Romayor’s arrival came during a time of staff turnover, in both the executive director and the house manager position.
“There was a lot of change for the residents in terms of someone checking in,” Romayor said. “They were used to just living there, doing their thing and not really being supported.”
Romayor has been working to change that relationship, visiting with the women and helping them utilize all the resources THND has that they might not have been taking advantage of before. She has also been working to get the community more involved in opportunities for engagement, like sponsoring a room or a service project, such as the recent house painting, so that more people feel a part of THND and its success.
Each project done to renovate and upgrade THND — from replacing the 80-year-old original windows in 2016 to renovating the downstairs after a flood in 2017 to installing a new HVAC system in 2020 — has been through the support of volunteers, donors and grant money.
Grace Church has managed to secure funds for THND through a variety of endeavors, including a social enterprise to make priest’s stoles and annual fundraisers, together with donations and grants.
The organization’s budget goes primarily to maintenance of the house, Romayor’s and the house manager’s salaries, insurance, and the mortgage. They rely heavily on volunteers for supportive roles, especially for babysitting. Then there are the little things throughout the year that don’t necessarily cost that much but have a big impact, such as gift cards for the residents on their birthdays.
There seems to be a natural rhythm to those coming and going from THND; there have been a few times when someone was wait-listed, but typically, as one woman moves out, another happens to apply. Grace Church and THND have received many requests over the years to open a house for single fathers. But for now, given the price of real estate in the area and the need to finish paying for the current house, the focus remains on the small home in Nampa, making a difference in single moms’ lives.
Who are the people you need to bring on board for your next big project? What are some ways you can contribute to a larger endeavor in your community without being the one in charge?
Questions to consider
- What resources to address a problem are so close that you might have overlooked them? If those resources seem unattainable, what are some creative options to overcome those hurdles?
- How do you respond when realities shift and your expectations for a project need to change? How might you reframe those changes as opportunities?
- When have you been surprised by someone’s generosity, compassion or empathy? How can that shape your vision for what is possible?
- Who are the people you need to bring on board for your next big project? What are some ways you can contribute to a larger endeavor in your community without being the one in charge?