RUNNING HEAD: FINAL THEOLOGY PAPER

Final Theology Paper: The North End of Hartford

Caitlin Leffingwell
Eastern University

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Sociological Analysis
About a century ago, the North End of Hartford was a rolling stretch of Yankee farmland
just west of the Connecticut river, where equestrian trades of all kinds dominated the economic
landscape. Over the years, a primarily Irish and Jewish middle class grew steadily as the area
became increasingly industrial and commercial during the early twentieth century. However,
drastic change occurred shortly after World War II, when the construction of Route 84 split these
neighborhoods from the lively downtown and southern areas of the citysignificantly
decreasing economic development and causing many of these middle class residents to relocate
rapidly. Furthermore, the remaining mobile population fled the area entirely after a series of
destructive riots following the assassination of Martin Luther King Jr., which effectively left only
the poorest and least mobile residents behind amidst crumbling infrastructure, dilapidated
commerce, and social strife.
This unfortunate series of events led to a quick downward spiral that left the three North
End neighborhoodsClay Arsenal, Northeast, and Upper Albanyofficially dubbed the
ghetto of Hartford; insiders and outsiders alike now know it primarily for a reputation of high
crime rates, poorly performing schools, chronic health issues, and generational poverty. With per
capita income averaging $12,099 (Carlesso & Torre, 2015), the average poverty rate is a stunning
40% and the average poverty rate for children is just under 50%rates that have dropped only
slightly in the last few decades (Community Data, n.d.). In fact, at 27%, the unemployment rate
in this area is currently higher than even during the Great Depression (Montanez, 2015), which
in many ways correlates to increasing crime rates throughout the city and specifically in the
North End (Hussey, 2015). In 2006, almost one third of total arrests in the city came from these
three neighborhoods alone (Community Data, n.d.), and the dramatic increase in Hartfords

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homicide rates this year has been felt primarily by residents in the North End (Johnson, 2015).
Moreover, the fact that the North End is an island of distress amidst a sea of increasing wealth
and comfort (see Appendix A) creates an ominous contrast that only further intensifies the
struggles faced by residents here. Contrasting a population that is about 70% black and 30%
Hispanic with a 75% white state population adds an additional layer of tension to the situation,
and many studies have found that the income gaps and segregation levels in Connecticut surpass
those of even far larger metropolitan areas (Buchanan & Abraham, 2015). Hartford itself is
known as a commuter city, and much of the money made here does not go back to its residents,
but to those who are only in the city 40 hours a week. Such disparity takes its toll on the quality
of life for everyone involved, but particularly for those who battle every day against chronic
illness, high crime rates, struggling schools, and all the other aspects of poverty.
Because of this seemingly bleak situation, the North End of Hartford has garnered a
constant flow of attention from both well-meaning and predatory efforts alike, such that
numerous attempts to revitalize the area have come and gone because of disheartenment,
corruption, and sheer ineffectiveness. Even just this spring, the U.S. Department of Housing and
Urban Development declared the North End a Promise Zone, which entails the government
stepping into high-poverty, high capacity communities in the country and supporting the
implementation of neighborhood revitalization strategies focused on job creation, increased
access to quality, affordable housing, expanded educational opportunities, improved public safety
and improved health outcomes (Montanez, 2015). With efforts already underway to determine
how best to go about such revitalization, residents who have seen many similar attempts share
mixed feelings about the initiativevacillating between excitement and cynicism toward the
promise of aid that could easily go awry like that of the past.

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Nonetheless, even with all of the doom and gloom overshadowing these neighborhoods,
the area is certainly far more than just a bleak landscape. Cultural pride runs deep among the
people here in the form of community murals, arts centers, vibrant churches, bakeries filled with
West Indian and Hispanic delicacies, and cultural festivals. The West Indians, Puerto Ricans, and
Africans in this area live in relatively distinct enclaves, but the entire area exudes cultural
vibrancy that has in many ways survived decades of economic decline. Assets in this area range
from the beautiful Keeney Park to the world-renowned Artists Collective, the famous Scotts
Jamaican Bakery to a collection of historic synagogues, churches, and beautiful homes. The
people here are resilient to say the least, and tales of the ingenuity found here could fill a
collection of novels. Even in an abundance of trials, the historical, social, political, economic,
and cultural factors that impact this North End community have molded a population that is
stronger and more capable than many may think, and it is in this unique combination of
weaknesses and strengths that we will see God speaking. As such, the following theology is
addressed primarily toward the families here who are caught in this battle between hope and
discouragementwith messages also for believers who seek to be part of Gods work here.
Related Social Position
Unlike the reality faced by most North End residents, the first twenty years of my life
took place primarily in the homogeneous suburbs of New England where crime, injustice,
poverty, and even diversity felt distant, if not completely nonexistent. My family faced
challenges related primarily to chronic illnesses, but we had a strong support system and stable
resources to lean on during those trials. With Caucasian, college-educated, and highly
employable parents (my father a software engineer and my mother a physical therapist), my
younger sister and I grew up without many of the challenges faced by those caught in the

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cyclical effects of poverty and systemic injustice. I attended private Christian schools until
college, enjoyed extracurricular opportunities ranging from violin lessons to sports teams, and
even traveled around the United States and overseas on a fairly regular basis. I was able to attend
an out-of-state college without burdensome loans, thanks to the financial and emotional support
of my parents. Even now, I am able to work my way through a masters program without debt
because of the numerous jobs available because of my educational and cultural advantages. In
short, my upbringing provided me with countless privileges that manyperhaps even all
individuals in the North End find difficult, if not impossible, to access.
Despite these vast differences, I have found myself teaching violin in this area for the
past four yearsforging stronger and stronger relationships with people who have lived out a
unique collection of hardships and strengths every day of their lives. My students and their
families are different from me in countless ways, but we have started to form a shared history in
my time working at Milner Community School and the Artists Collective (both located in the
heart of the North Endthe prior infamous for chronically failing the community and the latter
famous for stunning contributions to the community). In many ways, simply deciding to stay in a
school plagued by severe staff turnover has increased my credibility and made me something of
an adopted outsider despite what could normally be considered disadvantageous and
distancing differences. Simultaneously living in the South End of Hartford, which is known for
being the second worst area in the city in terms of issues that also plague the North End, has also
helped this way of life literally hit home for me, in that residing in a rather chaotic,
impoverished, and underserved environment right next to a gleaming downtown helps me
understand how a place like this can affect ones actions and beliefs.

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However, even with growing relationships and kindred experiences, my privileged

background and different place in society drastically affect my position with regard to this
communityfor better and for worse. Unfortunately, I far too often exemplify how such
relocated persons (nonnatives who have moved into the city and view it as an urban mission
field) are often unable to sufficiently shed the us/them mentality, so crucial to understanding the
ethos and values of any context (Peters, 2007, p.24). I find myself most naturally utilizing a
benevolence model that merely targets those who are visible ethnics, poor, liv[ing] in social
challenged communities, and the like (urban) rather than engaging in a belonging model of
indigenous involvement and leadershipto foster urban ministries that are able to transcend
stereotypical attitudes and create an environment in which self-sufficiency can take root (Peters,
2007, p.28). My relatively distant social location may provide benefits in terms of additional
resources, a useful network, education, and skills to be imparted, but it also drastically limits my
ability to engage authentically and effectively with those in the North End without causing
damage or greater dysfunction in the process.
Thankfully, my identity in Christ and my related training through this masters program
have helped me to understand that my position in relation to this community can go much deeper
than this social placement, its benefits, and its limitations; it is ultimately through our shared
position as sinners saved by grace that residents of the North End and I can relate in the most
mutually beneficial ways. As Nouwen (1989) wrote, one of our greatest strengths is actually our
ability to serve and be served wherever we are as vulnerable brothers and sisters who know and
are known, who care and are cared for, who forgive and are being forgiven, who love and are
being loved (p.61). In addition to realistic views of my external relation to those around me, I
also want to understand how I relate to others from this perspectiveas someone who is joining

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in a team effort with God and others. From this unique social position, understanding Gods
perspective of and message for this community can flow most honestly and most gracefully. As
such, the following theology may be aimed primarily at North End families, but it takes into
account the fact that I and those in positions like mine need just as much to learn and heed the
words that God has for this unique community.
Gods Perspective: Scriptural Concepts and Application
Fully understanding the perspective of an omnipotent and omniscient God is, by nature,
quite the challenge. However, diving into Scripture with the power of the Holy Spirit enables us
to understand more and more fully how God views not only ourselves, but also entire
communities and larger societal structures. At my current place in this journey, the first and
foremost word for this North End community is that God sees the people here as His dear
creationmade in His image, marked by His spirit, and sustained by His design. Genesis 1:27
established our original connection to God as His offspring by declaring that God created
mankind in his own image, in the image of God he created them; male and female he created
them (New International Version). This relationship came with a promiseSo you will be my
people, and I will be your God (Jeremiah 3:22, NIV)that came first to the Israelites and
ultimately to the rest of humanity through Jesus death on the cross (Romans 9:26). As His
people, we are fully known and loved by a perfect and powerful Creator, which begets
exclamations like that of the Psalmist: I praise you because I am fearfully and wonderfully
made; your works are wonderful, I know that full well (Psalm 139:14, NIV). These promises
and subsequent exclamations speak directly to families of the North End and can restore an
innate sense of value, self-worth, and dignity that the throes of poverty attempt to steal. Where

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power, freedom, and quality of life are limited, the declaration that God considers you beloved
and worthy can empower, liberate, and enrich in life-changing ways.
In addition to this identity as Gods cherished creation, Scripture also speaks to the
brokenness so prevalent in this North End communityall related in some way to individuals,
structures, and principalities. In terms of individual sin, Paul so adamantly declared that As it is
written, There is no one righteous, not even one; there is no one who understands; there is no
one who seeks God. All have turned away, they have together become worthless; there is no one
who does good, not even one (Romans 3:10-12, NIV). Similarly, he expressed our shared
human condition by asserting For I know that good itself does not dwell in me, that is, in my
sinful nature. For I have the desire to do what is good, but I cannot carry it out (Romans 7:18,
NIV). Many acts of the sinful nature that Paul refers to in Galatians 5 seem to run rampant in
the North End of Hartford, and much of the distress from living there stems from issues like
violence, rage, bitterness, and jealousy.
However, much of this distress also stems from similar sinfulness in individuals who may
not live in the North End, but whose decisions and actions deeply affect residents there. For
instance, issues such as greed, discord, and idolatry contribute to a system that continually
prevents those in poverty from accessing resources that would help them to live better lives.
Racial tension and chronic fear drive people to abandon the area rather than come to its aid or
even notice its cultural value. Even many of the would-be support efforts turn out to be based on
fraud, corruption, and selfish ambition. To understand the core of such universal brokenness,
Linthicum (1991) wrote that all such sins are the inevitable manifestations of people who have
given themselves over to the service of other gods (money, power, prestige, or commitment to
their own group) rather than centering their citys life in the worship of the Lord God (p.42). In

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short, the Bible makes it clear that individual sin contributes to the brokenness in this community
and therefore requires either punishment or repentancefor both community insiders and
outsiders alike (Romans 1:18-32, NIV).
Beyond the level of individual sin, another important message to note is the very real role
that evil principalities play in the brokenness of areas like the North End. Scripture declares that
our struggle is not against flesh and blood, but against the rulers, against the authorities, against
the powers of this dark world and against the spiritual forces of evil in the heavenly realms
(Ephesians 6:12, NIV). The sin within us has broken our foundational relationships with each
other, ourselves, our environment, and our Creator (Corbett & Fikkert, 2009), and the dark
powers in this world battle to prevent restoration. Because We know that we are children of
God, and that the whole world is under the control of the evil one (1 John 5:19, NIV), Jesus
even spoke to his Father on the behalf of believers saying, My prayer is not that you take them
out of the world but that you protect them from the evil one (John 17:15, NIV).
Knowing that brokenness stems from a war that wages both inside and outside of
individuals helps us to fight each battle more effectivelytargeting the true antagonists and
resisting their strategies with more power. Better understanding how, [w]ithin the context of
poverty relationships, cosmic powers influence peoples mind, health, habits, relationships,
exploitation of curses, will, and identity (Christian, 1999, p.150) can help the poor resist these
destructive influences. Similarly, learning how the enemy operates can help those with power
resist the devastating temptations that arise when the non-poor along with their structures and
system claim status over the lives of the poor, [and when] the powers are there to reinforce those
god-complexes (Christian, 1999, p.155).

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In addition to these messages of beautiful, yet broken identities, perhaps the most
poignant part of Gods perspective on the North End community is the fact that He is actively at
work redeeming this area both spiritually and physically. In the Sermon on the Mount found in
Matthew 5-7, Jesus intensified the requirements of the Law by applying them to our heart
conditionmaking it clear that nobody has any hope of entering the kingdom of God unless they
can Be perfect, therefore, as your heavenly Father is perfect (Matthew 5:48, NIV). Rather than
just presenting this unbearable burden, however, Jesus went on to explain and become our one
way to escape it. By willingly sacrificing himself on the cross for our individual and systemic
imperfection, Jesus met our greatest need: a restored relationship with our holy Creator. In this
battle against principalities and our own sin, Colossians 1:13-14 (NIV) declares that he has
rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves,
in whom we have redemption, the forgiveness of sins.
Such spiritual redemption not only offers encouragement to everyone due to its
stunningly miraculous nature, but also offers specific encouragement to the least of these
because of the special place that they have in Gods redemptive plan. Throughout all of
Scripture, God specifically chose to work most through those who have been neglected,
disempowered, overlooked, and antagonizedeven those who once hated and despised himto
display his power, his mercy, his love, and his salvation. Though the world may prefer the rich
and powerful, 1 Corinthians 1:27-29 (NIV) states the following:
But God chose the foolish things of the world to shame the wise; God chose the weak
things of the world to shame the strong. God chose the lowly things of this world and the
despised thingsand the things that are notto nullify the things that are, so that no one
may boast before him.

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Even Jesus inaugural address of sorts began by characterizing those in the kingdom of heaven as
the poor in spiritthose who mournthe meek, etc. (Matthew 5:3-10, NIV). By not only
providing spiritual redemption, but also filling this glorious story with the outcast and most
desperate members of society, Scripture offers hope to those in run-down, neglected,
disregarded, and abused neighborhoods like the North End; in Gods story of hope, they have a
uniquely important place.
Furthermore, by proving his ability to defeat death itself, Jesus not only offers hope of
spiritual redemption, but of physical restoration as well. Our savior came both to reclaim the
world from sin and to declare that the Spirit of the Lord is on me, because he has anointed me to
proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and
recovery of sight for the blind, to set the oppressed free (Luke 4:18, NIV). This ministry was
marked by physical provision, whether in the form of healing illnesses, casting out demons, or
even raising the dead (Luke 7:22), and Jesus confronted systemic injustice by continually
declaring a deeper law of the heartexpressing his strong desire for justice even by chasing out
of the temple those would take advantage of the poor (Mark 11:15-17). Such a desire for
concrete, physical provision marked also Gods attitude toward the Israelites, to whom He
declared, Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie
the cords of the yoke, to set the oppressed free and break every yoke? (Isaiah 58:6, NIV).
Through passages such as these, we find that Gods love encompasses our physical state
as well as our spiritual state. We also discover what liberation theology deems a preferential
option for the poor, which encompasses the idea that God actively desires to right the
imbalances in this world by prioritizing quality of life for the poor (Brown, 1993, p.31). As
Peters (2007) wrote, Jesus inverted the typical understanding of cultural values in his teachings

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through his perpetual lifting as important people or situations that society, in most instances,
viewed as having lesser value (p.65). Also called the bottom-up perspective of urban theology,
this approach offers special concern for the welfare of the socially, economically, politically, or
culturally vulnerable people (Peters, 2007, p.56). It bids all believers to align with the the God
of the poor, the one who takes their part, who works with and for them, by breaking free of the
worlds stratification system, honoring the words of God both for and from the poor, and using
power to empower those who need it the most.
We worship a savior who would offer life to sinners by forsaking his place of power in
heaven, becoming a lowly man in the humblest conditions (part of a disinherited group,
nonetheless), and even enduring a horrifying death and utter separation from his perfect Father
(Thurman, 1976). If this is true, then surely we can believe God when He declares, The poor
and needy search for water, but there is none; their tongues are parched with thirst. But I the
Lord will answer them; I, the God of Israel, will not forsake them (Isaiah 41:17, NIV).
Similarly, James 2:5 (NIV) says Listen, my dear brothers and sisters: Has not God chosen those
who are poor in the eyes of the world to be rich in faith and to inherit the kingdom he promised
those who love him? Such words are a deep breath of hope to those who struggle through
grueling living conditions on this earth, as they express the pivotal truth that God cares deeply
for the poor and is working activelythrough Jesus and the actions of His followersto restore
both their spiritual and physical state to the shalom He originally intended for all of creation.
The Role of Believers: Theological Implications and Action Steps
In light of the sociological factors affecting families in the North End of Hartford, these
themes from Scripture speak not only to those within the community, but also to all believers and
specifically those working in this unique context. First and foremost, believing that God created

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this community in His image means believing that God knows and loves the people here as His
own, such that those who work in the North End or similar neighborhoods therefore work among
people who have gifts, assets, and the glory of God within them. As Corbett and Fikkert (2009)
wrote, Our basic predisposition should be to see poor communitiesas being created by Jesus
Christ and reflective of His goodnessThis should give us an attitude of respect and a desire to
help the community residents discover, celebrate, and further develop Gods gifts to them
(p.129). Such actions include adopting a mentality that first looks for strengths in people and
places, then seeks to develop these into something that transforms weaknesses. It entails
speaking blessings to those around us at every opportunity, and even fostering this kind of
mentality toward ourselves. Furthermore, it means also taking the steps necessary to utilize
community development tools like Asset Mapping, Participatory Learning and Action (PLA),
and Appreciative Inquiry in order to involve members of the community in every step of
planning and implementing transformation (Corbett & Fikkert, 2009).
Knowing that urban communities are full of gifts, promise, and Gods goodness also
balances our understanding of the brokenness so clearly prevalent in such places. It benefits
insiders, outsiders, and everyone in between to know that such brokenness is shareda universal
reality that plagues us individually and systemically, through the work of both internal sin and
external principalities. The fact that brokenness comes in these different dimensions affects how
we approach itfirst by calling us to humility and solidarity as we recognize that it lives within
all of us. It also calls us to address our own personal sins, particularly those that negatively
impact the individuals and systems around us. For instance, being a conscientious consumer
matters; giving our money toward businesses and practices that value the lives of everyone
involved makes an important difference in the world. Similarly, being a conscientious giver also

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matters; as Corbett and Fikkert (2009) expounded in great detail, our motivations and methods
for giving significantly impact how we affect quality of life for the poor. For example, our often
selfish or misinformed tendency to address the symptoms rather than the relational root of
poverty can have devastating consequences for poverty-alleviation efforts (Corbett & Fikkert,
2009, p.53). I have personally seen many ways that my own desire for comfort, self-salvation, or
personal glorification have harmed those who I claim to serve by effectively using them for my
own benefit. By taking the step of listening intently to the Holy Spirit and investing time in
understanding Scripture, this personal sin needs to be repented and surrendered. Sin exists in
residents of the North End, but my own sin is what I need to address first and foremost.
While taking action against individual sin, we must also be aware that those who stress
exclusively the individual dimensions of salvation can neither understand the full extent of evil
nor appreciate the full salvific work of Christ (Linthicum, 1991, p.45). My personal sin
contributes to and even stems in part from larger forces at workjust as those in and around this
community are under greater pressures. As Wink (1999) wrote regarding those specifically in
managerial positions, many of their decisions are being made for them by the logic of the
market, the pressures of competition, and/or the cost of workers (p.2), and I would argue that
similar gravity is at work perhaps even more in the lives of those with less power. Residents of
the North End often feel trapped not only in that area, but also on a life path that offers few
choices; getting involved in the violent drug trade, posturing and fighting for street cred and
security, or even prioritizing family over education are all forms of cultural gravity that can
overshadow personal choice. Understanding such systemic forces should encourage first a level
of grace for sinners who seem incapable of changing their waysfrom both sides of the tracks,
so to speak. Similarly, it should encourage us as believers to direct our efforts not only toward

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individual transformation, but toward systemic transformation. This involves action steps like
being active and informed voters, offering up any of our power and privilege on behalf of the
voiceless through advocacy and service, and being willing to step into political action when it
would support big-picture change. Similarly, it also entails avoiding a common mistake of North
American churches: applying relief in situations in which rehabilitation or development is the
appropriate intervention (Corbett & Fikkert, 2009, p.105). Actively stepping into community
development at the appropriate stages and in the appropriate ways helps transform brokenness on
every level possible, whether individual or systemic.
In addition to helping believers address brokenness more effectively, understanding its
different elements also helps us understand the extent of Jesus power to reclaim individuals,
systems, and, ultimately, this world. His victory over both spiritual and physical death gives us
all hope against individual and systemic sin, as well as the external forces of evil. Such hope
unites people of all kinds and offers a shared cause and a shared reason to celebrate. Brown
(1993) wrote that We do not have the power single-handedly to turn anguish into hope. But
together, in community, we can make a difference (p.25), while Thurman (1981) agreed that the
first step toward love is a common sharing of a sense of mutual worth and value (p.98). Both
writers argued that such life-changing common ground occurs during communal worshipan
environment in which praising our shared savior breaks down barriers, emphasizes common
beauty and brokenness, and celebrates both existing and coming redemption. This leads the
disinherited to identify with and receive encouragement from the life of Jesus the equally
disinherited, while it calls especially the non-poor to more humbly understand that Our
perspective should be less about how we are going to fix the materially poor and more about how
we can walk together, asking God to fix both of us (Corbett & Fikkert, 2009, p.79). This action

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step involves prayerful and ever-increasing willingness to surrender our pride and godcomplexes to the holy will of God as we learn more and more about His design for this world. It
involves turning against the cultural tide toward materialism and consumerism, and instead
fearlessly deciding to seek his kingdom without worrying about physical provision because our
Father has been pleased to give you the kingdom (Luke 12:31-32, NIV).
Conclusion
In many ways only a very small part of Gods message to the remarkable, yet struggling
community in the North End of Hartford, this theology attempts to speak to the general ideas of
inherent worth, ubiquitous sin of many kinds, transformative spiritual redemption, and hopeful
physical provision. These Scriptural truths have special meaning for those who find themselves
seemingly trapped in the social and economic immobility that pervades these neighborhoods, as
well as the lower quality of life that feels so inescapable. They offer meaning, value, and hope to
a population that has, in countless ways, been abused, neglected, and disinherited by society at
largea twisted identity that has stemmed from individual and systemic sin, as well as the
external forces of evil. Yet these Scriptural themes also speak life-changing truths to believers in
general and particularly to believers working in similar urban contexts. They exhort us to see the
beauty in such areas and address brokenness through humble, holistic, and unified approaches.
Moreover, they remind us that we are also broken and also redeemedthat the same Jesus at
work in us is also at work in our communities far beyond our own efforts. Hence, as we enter a
poor community, there is a sense in which we are walking on holy ground, because Christ has
been actively at work in that community since the creation of the world! (Corbett & Fikkert,
2009, p.129). Such reverence leads us to work side by side with those in our communities as we
grow closer to God together, and subsequently closer to His original design for His kingdom.

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Appendix A
Maps comparing Hartford to surrounding areas in Connecticut

(Buchanan & Abraham, 2015)

(City-Data, 2015)

(SpotCrime, 2015

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(U.S. Census Bureau, 2015)

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