
Discover how a pastor transformed poverty-stricken neighborhoods by seeing abundance where others saw scarcity. With a 4.57 Goodreads rating, Mather's revolutionary asset-based approach challenges traditional charity models. What hidden wealth exists in your own community, waiting to be unlocked?
Michael Mather, author of Having Nothing, Possessing Everything, is a pastor, community development strategist, and advocate for strength-based approaches to urban ministry.
With over 35 years of experience leading United Methodist congregations, including his current role at First United Methodist Church of Boulder, Mather’s work focuses on reimagining poverty through the lens of community assets rather than deficits. His book blends memoir and social critique, exploring how low-income neighborhoods thrive when their inherent gifts are recognized—a philosophy shaped by his faculty position at DePaul University’s Asset-Based Community Development Institute.
A sought-after speaker for religious and secular audiences alike, Mather’s insights have influenced nonprofit strategies and church outreach programs nationwide. His transformative ideas, grounded in three decades of grassroots ministry, challenge traditional charity models and offer practical frameworks for sustainable community empowerment.
Having Nothing, Possessing Everything has become a touchstone for organizations seeking to foster self-reliant, resilient neighborhoods.
Having Nothing, Possessing Everything explores asset-based community development, challenging traditional charity models by focusing on the inherent strengths and talents within low-income neighborhoods. Pastor Michael Mather shares real-world examples from his ministry in Indianapolis, advocating for a shift from deficit-focused aid to recognizing abundance in marginalized communities. The book emphasizes storytelling as a tool for empowerment and systemic change.
This book is ideal for faith leaders, social workers, nonprofit professionals, and anyone involved in urban ministry or community organizing. It offers actionable insights for those seeking alternatives to top-down social service approaches, particularly readers interested in grassroots empowerment and redefining “poverty” through a strengths-based lens.
Yes, for its transformative perspective on community engagement. Critics praise its inspiring stories of resilience but note it focuses less on practical implementation challenges. A reviewer highlights its value for inner-city ministry practitioners seeking hopeful, faith-driven frameworks.
Mather argues poverty is often a narrative imposed by outsiders, not an inherent reality. He demonstrates how low-income neighborhoods possess untapped “spiritual and relational wealth,” using examples like youth-led initiatives and local skill-sharing networks to reframe scarcity as abundance.
Some reviewers note the book emphasizes success stories without deeply addressing systemic barriers like racism or funding inequities. Others desire more concrete tools for applying its philosophy beyond anecdotal evidence.
While both critique traditional aid models, Mather’s work focuses more on community-driven asset mapping, whereas Corbett emphasizes structural poverty analysis. Having Nothing offers more faith-based narrative examples, while When Helping Hurts provides broader socioeconomic frameworks.
“The gifts of the poor are not metaphors – they are real, tangible, and transformative.”
“We stopped asking ‘What’s wrong here?’ and began asking ‘What’s possible here?’”
These lines encapsulate the book’s core argument for capacity-focused ministry.
The book suggests tactics like:
One case study describes a youth photography project that reduced neighborhood violence.
As cities grapple with post-pandemic inequality and donor fatigue, Mather’s approach offers cost-effective, sustainable strategies for community revitalization. Its emphasis on local leadership aligns with current trends in DEI (Diversity, Equity, and Inclusion) initiatives.
Mather’s work inspired programs at the DePaul University Asset-Based Community Development Institute and faith-based networks like the Christian Community Development Association. His church’s initiatives reduced youth violence through arts-based mentorship.
It frames asset-based development as a theological imperative, citing biblical parables about using “talents” (Matthew 25:14-30). Mather argues that recognizing inherent dignity in marginalized groups embodies Christian love more authentically than paternalistic aid.
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What if the way we've been trying to help poor communities has been backwards all along? Picture a Methodist pastor arriving in a declining Indianapolis neighborhood in 1986, armed with all the right credentials and good intentions, ready to save people who desperately need saving. That was Michael Mather at Broadway United Methodist Church-the self-described "hoodlum priest" assigned to street ministry. He saw what everyone trained in social services sees: broken windows, economic distress, people who needed fixing. He was the hero; they were the helpless. But then seventeen-year-old Seana Murphy grabbed a broom and pushed away a knife-wielding woman threatening another girl outside the church, praying the whole time. Years later, that same woman became a good mother with a steady job. This intersection of violence and beauty forced a haunting question: What if these "needy" people weren't actually powerless at all?