That Joy May Be Full

Session III:  June 15, 2021: Toward a Regenerative and Sustainable UMC

Introduction: Restorative and Joyful Communities

Not far from my home is a walking path designated as a “certified sustainable trail.” It is wide, one of those “if you want to walk far, walk together” trails.  As we conclude, let’s acknowledge a sustainable trail for the United Methodist Church is still emerging. We are, after all, God’s church, part of God’s wider economy.  We are part of God’s symphony of hope.  Many remarkable previous travelers signal us forward.  Earlier today we identified these trail markers:

  1. Loving action is our North Star and singular mark of a mature Christian.
  2. Deep evangelization extends across space and time to name, bless and connect.
  3. Each mission site can be God’s mother tree in the social forest where it is located.

The “Root Command” of Love

In 1974, at bicentennial celebrations for Columbia University the world-renowned economist Sir Dennis Robertson was asked a big question, What Do Economists Economize?” Robertson, gave an “astonishing answer: We economize on love.”[i]  Nobel Prize winner Edmund Phelps later agreed that indeed altruism is central to any sound economic analysis. As you might guess both economists, went on to say, ‘It’s complicated.’

Long before modern economic theories, Jesus points to love as the source of joyful communities.  From John 15:11-17 we read: The Message: 11-15 “I’ve told you these things for a purpose: that my joy might be your joy, and your joy wholly mature. This is my command: Love one another the way I loved you. This is the very best way to love. Put your life on the line for your friends. You are my friends when you do the things I command you. I’m no longer calling you servants because servants don’t understand what their master is thinking and planning. No, I’ve named you friends because I’ve let you in on everything I’ve heard from the Father.

16 “You didn’t choose me, remember; I chose you, and put you in the world to bear fruit, fruit that won’t spoil. As fruit bearers, whatever you ask the Father in relation to me, he gives you.

17 But remember the root command: Love one another.

Jesus speaks of a love more profound than economic altruism.  Moses provides ten commandments (Exodus 20 and Deuteronomy 5). There are 613 Mizvot or commandments in Hebrew Scripture. Jesus reduces the commandments to one, “the root command: Love one another (John 15:17), so that you might have joy and be fruit bearers.[ii]  Agape love, a willingness to lay down one’s life for another, is essential to joyful restoration of lives and communities. John’s gospel, was written in Ephesus a few decades after the Letter to the Ephesians and comes to a church full of interpersonal struggles, dissension and disagreement. Faith rooted in sacrificial love is said to be the path forward.  Disciples were no longer servants, but friends. Ivan Illich wrote of this as conviviality, celebrating an awareness that in love we can make our life today in the shape of tomorrow’s future.[iii]  United Methodists find our home as a community of loving activity, a community of friends.

Stories of restoration and joy come bubbling with laughter and hope from our scripture: Ninety-year-old Sarah laughs, Joseph embraces his brothers, mana comes in the wilderness, Babylonian refugees return, Nehemiah announces the joy of the Lord is strength, a prodigal returns home, magi see a star, a baby leaps for joy in Elizabeth’s womb, water is turned to wine, winds of Pentecost blow across the church, and Christ is recognized in the breaking and sharing of bread. Joy and restoration are communal. Solo performances can be lovely and moving, but scientists have shown that it is in choral singing, voices raised together, that sustainable social bonds and personal wellbeing in forged.[iv]

Last month, as I watched Wesleyan Investive (UMDF) awards given to five national Innovative Leaders the joy was evident.  One awardee was DeAmon Hargis of The Learning Tree in Indianapolis, (DeAmon is a longtime friend and has been a guest of this annual conference). Years ago, DeAmon noticed folks he identified as neighborhood healers. They practiced generosity and hospitality. They knew how to host parties to celebrate others. Not a party in the church building, but in neighborhood homes.

De’Amon Harges, The Learning Tree

Did someone graduate from school? Get a new job? Retire? Complete an art project?  Start a band? Then celebrate and welcome outsiders to join: the police commander, a foundation director, the mayor, a hospital administrator, a school principal. It was a reweaving, a restoration of the fabric of a community.  A group of young men, the Cultivating Joy Cypher began to meet and celebrate the gifts and potential all around. Such imagination has been a critical starting point for the investments of dollars in housing, economic development, the arts and small business initiatives  As DeAmon puts it “We kidnap people from old routines and bring them together so that they can fall in love with each other.”

Wesley emphasized both personal and communal religious experience. Methodists were to walk with others: classes, bands, societies and conferences. Paul Chilcote writes “Christianity, according to the Wesleys, is not so much a religion as it is a relationship. It is from the outset personal AND social.[v]  Excessive individualism distorts Christianity.[vi]  Our faith is relational.  Our work is God’s corporate work, God’s song, God’s poem in human experience.

Regenerative Root Systems

About 200 miles due south of the Red Wing Barn portrayed in Ted Kooser’s poem is a place called The Land Institute (TLI) near Salina, Kansas.  TLI has been much on my mind in thinking of root systems.  I had the privilege of meeting Wes Jackson, co-founder of TLI two summers ago.

Jackson left university teaching and research nearly fifty years ago to go back to his home state of Kansas. He shifted from genetics research to investigating crop sustainability and teaching about regenerative agriculture. He later won the MacArthur Fellowship, unofficially known as the “genius award” back in 1992 for this work.  Wes works to restore communities in the soil and among humans.  Professor Robert Jensen, retired from University of Texas says of Wes, Jackson has perfected the art of “seeing small and thinking big.”[vii]  Uncomfortable with traditional religious language, Jackson jokingly describes himself as a 5/8th Methodist! His Methodist roots are displayed as he speaks of a Creaturely Worldview. It is Wes who says, “If your life’s work can be accomplished in your lifetime, you’re not thinking big enough.”

A large photo, perhaps twelve feet long and three feet wide, is placed down a stairway at TLI.  It’s two root systems, actual size, side-by-side. On the left are thin winter wheat roots grown and replanted annually less than one (1) meter long. The other, a perennial plant, has roots over three (3) meters long reaching broadly outward. Jackson proposes a mix of wheat, soybean and oilseed (like sunflower) plants grown together as perennials.  Imagine the mutual benefits for soil and water preservation from deeper root systems and the activity of diverse plants, with some preventing erosion and others restoring nitrogen in the soil.

From The Land Institute, Salina, Kansas

What do root systems in the Kansas River Valley have to do with the vibrancy of congregations in North Texas?  Or, ministry in towns, rural settings or the Dallas metroplex?  Imperfect, as all metaphors are, our places of ministry might be seen as regenerative sources for communities and personal lives. What if we sought deep regenerative roots of faith?  Do we plow under our ministry investments too quickly as we shift from one strategy to another?[viii]

Being “fruitful” is a fixation for many North American denominations. We do a lot of plowing-under-and-replanting. While understandable, many of these efforts are counterproductive, increasing stress and diverting local, indigenous innovations. Rather than the vision from Jeremiah of a tree planted by water, anxious North America Christians turn to questionable spiritual husbandry. Perhaps, in anxiety about institutional decline, many have been, as the song by country singer Johnny Lee goes, “Looking for love in all the wrong places.”  What if we focused on being sustainable as well as fruitful

Recently a pastor friend of a large church put the challenge succinctly, “Programs that attracted people two years ago, pre-pandemic, are no longer effective. Expectations and attention spans shift month to month. There can be a constant churning.  We have learned to take a longer view.”  Jim Collins and Jerry Porras in their book Built to Last made a distinction between “time telling” and “clock building” cultures.[ix]  Time tellers can tell you the latest industrial fad while clock builders build sustainable institutions.

Change comes to the doorstep of all institutions, including church. Some call it “creative destruction.” Some see a slow and steady entropy, a post-denominational society, a decline to be expected and accepted?  I think of Ezekiel’s haunting question looking at a Valley of Dry Bones, “Can these bones live?”

Wes Jackson reflects on the ecology of human institutions saying we quickly seek the “how to?” and insufficiently focus on the “why?”  Ronald Heifetz and Marty Linsky distinguish between Technical and Adaptive Challenges. Technical Challenges seek a “how to” response.  Adaptive Challenges, on the other hand, require new discoveries, more imagination and an adaptive leap for a culture. Adaptive Challenges require a look at core mission and the “why” questions.[x]  Have too many of our ministries lost the “why” behind our activities? 

Several years ago I directed a mentoring program for pastors.  At our first gathering, apprentices were placed in one group and the mentors in another.[xi]  The apprentices were smart, thoughtful, energetic, committed folks, typically younger, though not always. Their early conversations were about what they were accomplishing – new programs and successes. Voices brimmed with a confidence.

Meanwhile, down the hall very different conversations were unfolding. The mentors demonstrated what I came to call the “three-experience-based-attitudes:” encouragement, forgiveness, and laughter.  Apprentices were confident, even prone to a little bragging. Many of the apprentices were emerging as righteous interrupters. Among mentors there was confession of failure as mistakes and lessons learned were shared, stories of regret often followed by words of forgiveness. There was laughter, and sometimes tears. This pattern seemed true in class after class.  I now see mentors regenerative connecters.  They were perennials with an ability to adapt and keep growing. Their roots were deep and wide.  Encouragement, forgiveness and laughter.  Over a year, as apprentices and mentors prayed and dreamed together, the joy of a common calling bubbled up. They learned the truth of the adage that leadership is often better caught than taught.  A community of joy was born.

If we had time, I would tell you of similar patterns among lay persons that I have witnessed.  Gene, blind from birth, and Carol his spouse offered their infectious joy that helped sustain and restore an old core-city church as new, younger members were attracted to the journey unfolding in that congregation.  They were generative root system that sustains this faith community.[xii]  These folks were clock builders.[xiii] 

Fifty-three years ago, here is Dallas, Dr. Albert Outler preached at the birthing of the United Methodist Church.  “The heart of the gospel is startlingly simple,” he said, “that God loves you and me and all [men] with a very special love and that Jesus Christ is sufficient proof to this love.”[xiv]  Outler challenged United Methodists to be true Protestants — reformed and ever reforming.[xv]  He closed the sermon, “This is the day the Lord has made, Let us really rejoice and be glad in it[xvi] – glad for the new chance God now gives us: to be a church united in order to be uniting, a church repentant in order to be a church redemptive, a church cruciform in order to manifest God’s triumphant agony for all [humankind].”[xvii]    

Albert Outler, United Methodist Uniting Conference

Like the early church in Ephesus or Eighteenth Century Methodists, today, there are multiple obstacles, threats and challenges.  Let me suggest that considering the questions of sustainability, we need to think about the far horizon for the church and not just about the next General Conference.[xviii]  If we are to develop sustainable ecologies, we will move beyond the patterns of sickening denominational self-concern.[xix]   We must shift from denominational preservation to be mindful of the opportunities for witness all around whether reducing racism, welcoming the stranger, addressing economic injustice, or protecting our natural world.[xx]

So, there is much work to do.  Would I advise throwing a few more parties and inviting strangers to join?  Yes.  Should we celebrate righteous interrupters and regenerative connectors who build communities of restoration and joy – Yes, definitely! 

When considering the challenges that too easily appear to impede our future, to block our flow, I am reminded of

Wendell Berry’s poem, Our Real Work.

It may be that when we no longer know what to do

we have come to our real work,

and when we no longer know which way to go

we have begun our real journey.

The mind that is not baffled is not employed.

The impeded stream is the one that sings.

Wendell Berry, from Standing by Words. Counterpoint, 1983

Albert Outler called for a cruciform way of proceeding. We know from our Gospels that “Those who try to gain their own life will lose it; but those who lose their life for my sake… will find it.) It is paradoxical.  So, here are my seven paradoxical endnotes for a reshaping or re-imagining of the United Methodist Church:

The trail markers noted here are:

  • Following the Jesus of scripture leads to Christ alive today;
  • Stepping away from Christendom is a step to being church;
  • Calmed and converted to Forever-Beginning-Disciples.
  • God loves each as none other and God loves all equally;
  • Strong local hub trees interconnect to global forest;
  • Diverse, linked, perennial roots encourage, forgive and laugh;
  • The impeded stream is the one that sings.

The calling for United Methodists today is to ripple and splash with delight in one an other’s company as we reinvent our ecology in interconnected and restorative ways.

Samuel Wells writes of A Future that is Greater Than the Past in this way “The church is a work of art. God is the artist, who makes the church, through the action of the Holy Spirit, in the form of Christ, out of the material of human beings… The church is not beautiful in a detached, distant sense: but if and when it is well and honestly made, it exhibits that overflow of presence that generates joy.” Reflecting on Ephesians (2:10) Wells says “we [the church] are God’s ‘work of art,’ or perhaps better, ‘God’s poem.’”[xxi]

Amen.


[i] Phelps, Edmund, ed, Altruism, Morality, and Economic Theory, (New York: Russell Sage, 1975), p. 1.  See also Timothy Taylor’s Is Altruism a Scarce Resource that Needs Conserving, at: https://conversableeconomist.blogspot.com/2013/11/is-altruism-scarce-resource-that-needs.html.

[ii] My father lived to be 92.  In the last decade of his life, when greeted and asked how he was doing, he would answer, “I’m rejoicing.”  Those who knew, him knew it to be true. A pastor friend shared that his mother who would often say, “I have the rhythm of rejoicing.”   Personal joy is a good and holy thing. As John’s Gospel, Ephesians and, yes, Albert Outler suggest to truly rejoice and be glad in this day the Lord has made will involve a community of loving activity, a community of friends.

[iii] Illich, Ivan, Celebration of Awareness (Garden City: Doubleday, 1970), 19.

[iv] Launay, Jacques and Eiluned Pierce, “The New Science of Singing Together,” Greater Good Magazine, December 4, 2015, available at https://greatergood.berkeley.edu/article/item/science_of_singing.  See also, Dina Kraft, “In Israel, Singing for Social Harmony,” Christian Science Monitor, February 12,  2019.  In Isreal in recent years there is an event known as Koolulam that brings Israelis and Palestinians together to sing.  The musical director, Ben Yefet, directs the crowd with this instruction: “If you can’t hear the person singing next to you, you are singing too loudly.”  Available at: https://www.csmonitor.com/The-Culture/Music/2019/0212/In-Israel-singing-for-social-harmony

[v] Chilcote, Paul Wesley, Recapturing the Wesley’s Vision, (Downers Grove, IL: InterVarsity Press, 2004) p 20.  Chilcote proposes that Wesley’s vision comes in eight conjunctions, starting with Free Grace, Inclusive Love, Shared Experience and Enthused Disciples,

[vi] Bellah, Robert, et. al., Habits of the Heart: Individualism and Commitment in American Life, (Berkeley: University of California, 1985), 221, 235.  Robert Bellah’s book Habits of the Heart, identifies the growing phenomenon in 1985 he called Sheilaism   He writes of this is an individualistic understanding of faith.  Radically self-focused, the sole determinate for each person’s beliefs is a home-made theology.  It is a DIY (Do It Yourself) faith, popularly expressed in the phrase, “I am spiritual but not religious.” 

[vii] Jensen, Robert, “Intellectual Grounding: Podcast from the Prairie,”  add link:  Also see Jensen, Robert “The Restless and Relentless Mind of Wes Jackson.”

[viii] I would assert local community ecologies have far deeper roots than easily seen on the surface.  As Willie Jennings said, there may be a lot of “unused gospel” we have missed.  Or, as the line in the Kooser poem suggests, “The good works of the Lord are all around.”

[ix] Collins, Jim and Jerry Porras, Built to Last: Successful Habits of Visionary Companies, (New York: Harper, 2004).

[x] Heifetz, Richard and Marty, Linsky, Leadership on the Line: Staying Alive through the Dangers of Leading (Boston: Harvard Business School Press, 2002), 31.

[xi] In this mentoring program for pastors, we had to determine who were mentors and who apprentices. After considering several formal research approaches, a remarkable Roman Catholic sister and university administrator advised, “Just ask.”  Ask denominational leaders and lay persons to name parish pastors who have done their work effectively with grace for seven or eight years and which ones showed promise as apprentices.  So we did.  As we welcomed each new group into the mentoring program, an interesting pattern began to appear.  We quickly saw, that for most, there was a distinction between time tellers and clock builders

[xii] Gene and Carol were interrupters, connectors and ambassadors of joy in a congregation I served.  Each Father’s Day we held an ugly tie contest.  Men were asked to wear their ugliest tie to church.  I was always nervous that someone might be chosen who didn’t know about the contest, who just wore ugly ties.  I recall the year Gene gathered a piece of elongated orange cloth and several white balls of cotton.  He asked Carol to sew these onto an already disgusting looking tie. It was, he said, his “rabbits in the garden” motif.  Gene won that ugly tie contest — for the third consecutive year.  In his acceptance speech he said “Now that I have won for the third year, I will now retire from entering in the future.  I just have too much of an unfair advantage.”  Laughter filled the room. You see Gene was blind from birth.

Carol played second base on our church softball team.  Occasionally, early in the season, before other teams knew Gene, Carol would help position him behind the catcher.  Someone would tell him to announce, “Play Ball!”  He would then act as the umpire calling balls and strikes. Seriously, there were a couple of games, early in the season, when he went through the first three batters before the other team caught on!  Laughing he would say he was doing better than most major league umpires!  Helped to return to the bleachers, he would loudly cheer the exploits Carol and the team.  They assisted that church in rejoicing at the gift of being Christ’s community.  On Sundays there was no pretending. Rarely could a visitor leave worship in this city congregation who wasn’t first welcomed by Carol and Gene. Carol would follow up with a note shortly thereafter.  They practiced a generative, life affirming love, an ability to treat others with dignity and respect and thereby assist us all in remembering the community in which we were privileged to worship.  I am convinced that these two joyful disciples were a critical reason this urban congregation has grown in mission and ministry.   

Or, I think of a pastor who understood the importance of communities of joy.  The first holiday season in her new appointment, she watched as hundreds lined up in freezing weather for an annual charity giveaway – a few groceries and a frozen chicken.  Leaving her office and going outside she visited with folks waiting in that line.  Later she thought, “We can do better than this.”  Shortly thereafter she shared her concerns with the congregation’s outreach team. Some old-timers were offended. Who was this new pastor anyway?  She listened, explained her concerns, and suggested more conversations.  They met again, prayed and talked, and prayed some more.  “Those who stood in line were not our clients,” she said, “they are persons with names, families, stories.  They are part of our community.” Slowly a new idea emerged.  First, they would visit and invite some neighbors to join in planning.  The next year a “holiday store” replaced the frozen-chicken-give-away.  Several neighbors who only a year before stood outside, now volunteered as fellow workers.  Many neighbors received vouchers and were invited to come and “shop” for items of new clothing, toys and food. That day, no one stood outside.  Everyone was inside.  Carols were sung, laughter filled the hall, some helped wrap gifts. ALL were neighbors.

[xiii] Herman B Wells was a member of the parish in Bloomington, Indiana. A cradle Methodist, he was president, then chancellor of Indiana University over several decades.  Herman was a rotund, brilliant man who enjoyed good conversation.  His eyes danced as he shared from his encyclopedic memory. During one visit he winked as he said, “It is important to think about things in fifty-year blocks.” Chuckling, he added, “Of course it helps if you are ninety-five years old!” As Herman was at the time.

[xiv] Outler, Albert C., “A Sermon for the Uniting Conference of the United Methodist Church,” Dallas, Texas, 23 April 1968, p. 39. In the Albert C. Outler Papers at Bridwell Library.  Available at: https://www.umnews.org/-/media/umc-media/2018/04/09/20/43/outler_sermon_for_uniting_conference.ashx?la=en&rev=4181d891f1fc4aa3a645ae0dfd337593&hash=FC63DFB4E79C09A9A97933FAFA0DA8BDDF77A132

[xv] Ibid.  Drawing on the Consultation on Christian Unity (COCU) he named as our rootage “unity, ecumenism, evangelism and reform.” 

[xvi] Ibid, p. 41.

[xvii] https://www.epaumc.org/news/rejoice-in-our-united-methodist-heritage/

[xviii] I believe parish ministry, denominational witness and shaping the future of the church as one-hundred-year work.  I have been inspired by religious and social movements beyond Methodism.  Movements like the Danish Folk School movement begun in the late 18th Century, inspired by Lutheran Pastor N.S.F. Grundvig.  This movement focused broadly on democratic education of the peasantry in the arts, literature, music, sports, dance, gardening and what he called “the living word.”  Over the next century social and cultural realities in Denmark were reshaped.  So much so that a century later a majority of the Danish legislature were graduates of a folk school.  While we hold dear our heritage, we must also be open to what I believe was Dr. Outler’s evangelism and ecumenical project and what Professor Edgardo Emerick Colon suggests when he writes The Future of Methodism is not Methodism.  Wes Jackson, for example, reminds us of need to reduce our dependance on energy-rich-carbon extracted from our soils, trees, coal, gas and oil.

[xix] As to unity, we have work to do.  As to ecumenism, I find myself agreeing with Professor Edgardo Emerick Colon, that The Future of Methodism is not Methodism.  When we focus on the words of Jesus in John 15 we need to remember that just two chapters further on we have the prayer of Jesus that his followers might be one. https://www.ministrymatters.com/all/entry/10112/the-future-of-methodism-is-not-methodism

[xx] Jensen, Robert, The Restless and Relentless Mind of Wes Jackson: Searching for Sustainability, Lawrence: University of Kansas, 2021, p. 31.  Noting our personal and social insatiable appetite for lifestyles built on energy-rich carbon, he says homo sapiens as a “species out of context” (page 2) Soil, timber, coal, oil and gas – resources from ancient sunshine and trapped in the ground – have eased our labors, providing wealth and comfort to many. This he says, is our “carbon imperative,” or as his friend and co-author, Bill Vitek puts it, rather than human-nature, we would better speak of ours currently as “human-carbon nature.” (pages27-28).  If we are a species out of context in the natural world as Wes Jackson suggests, the pandemic in 2020 revealed North American Christians may be a faith group out of context. Might we find ways to live more fully in terms of our “human-spirit-nature”?  Wes Jackson quips “The only way to save our souls is to save our soils.”  I want to argue that inverse is also true: “the only way to save our soils is to save our souls.” Both are required. Scientists report this winter that over one-third of the carbon rich topsoil in Corn Belt in the Midwest (nearly 100,000 acres) has been completely lost.  See University of Massachusetts Amherst. “Corn belt farmland has lost a third of its carbon-rich soil.” (See ScienceDaily, 15 February 2021. Source: http://www.sciencedaily.com/releases/2021/02/210215160227.htm.)

[xxi] Wells, Samuel, “A Future That’s Bigger than the Past,” London: Canterbury Press, 2019, pp 126-127.

July 29: Earth Overshoot Day

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July 29: Earth Overshoot Day

TODAY we cross a dateline for our planet.  The Global Footprint Network calls it the Earth Overshoot Day.   I encourage you to visit their website to learn more at: https://www.footprintnetwork.org/.

Earth Overshoot Day is the date each year when human beings begin to consume more of our natural resources than can be replenished in that year.  July 29th, 209 days into the calendar year, is when we have burnt through the natural resources available to the world’s populations for the year.  For the remaining 164 days of 2019, we will be overdrawing nature’s accounts.  We are writing bogus checks on our world’s future replenishment abilities.  HEbtKI-P_200x200.jpgWe are using up our natural resources 1.75 times faster than they can be replenished! 

I think of it as a tragic environmental Ponzi scheme, a plundering of nature — a using resources which should be set aside for our children and grand children. This over-exploitation increases each year.  We in the United States lead in this extractive exploitation.  If the entire world lived as we do it would take the resources of FIVE EARTHS to provide sufficiency.

Enter Wes Jackson — someone who has been thinking about this dilemma for four decades.  Jackson is co-founder of the Land Institute in Salinas Kansas (Land Institute) Elaine and I stopped to visit on July 15th.  I had read several articles and books he had authored or co-authored.  I knew of his friendship and shared work with Wendell Berry; and, I confess to being more than a little star struck.  After all Wes was one of the early recipients of a MacArthur Fellowship.  I expected our visit to last an hour and then be on my way.  

IMG_0950
Wes Jackson and his “computer” July 2019

In fact we talked through the entire morning.  We toured of the institute research facilities and farm research plots in Salinas.  (Other research goes on around the world where institute scientists are working to discover new paths of regenerative agriculture.) 

I found in Wes a friend… and mentor — someone with a deep concern, clarity about his vocation and a surprising light-heartedness.  He confessed the dilemmas we all face.  The human contradictions faced as we move from our extractive and fossil-fuel based systems.  We laughed often; spoke of authors who had influenced us (Ivan Illich, Walter Brueggemann) and spoke of the need for a broader dialogue between science and religion.  We talked about a possible conference where theologians and scientists might talk about the sustainability of our ecosphere.  I loved it when Wes brought out his “computer” to take notes. It turned out to be his old Underwood typewriter!

I found in Wes Jackson a person who had done more theological thinking about our creatureliness and relationship with the ecosphere than most formal theologians I have known.  It was not a surprise to learn that Wes and John Cobb were friends and correspondents.  There were more than two dozen scientists and interns at The Land Institute at work that morning seeking to establish perennial polycultures. They are developing perennial grains, legumes and oilseed varieties that can be grown together replicating the patterns evident in native ecosystems.

IMG_0953
Wes Jackson at Land Institute, July 2019

We stopped on one hillside and Jackson pointed out the native prairie grasses and the cultivated fields below.  “Modern agriculture” he argued has been moving in ever more destructive ways for the past 10,000 years. The Green Revolution, and the heavy use of nitrogen fertilizers, did produce more in the short term; however at the same time they were depleting the resources of our soil, water and fossil fuels ever more rapidly. 

As we looked out across the fields, I thought of my own experiences in seeking to encourage our United Methodist Churches in Indiana to consider the gifts of creation and to work toward living more faithfully as those who are to care for the earth as God’s gift.  I recalled with sadness the ways leaders in the Indiana Annual Conference blocked small pieces of legislation designed to encourage care for the creation.  We were told that such efforts were “too political.”
I left the Institute with a commitment to find ways to bring theological educators into greater conversation and relationship with the folks in Salinas.

On this Earth Overshoot Day, I give thanks for the true “master theologians” of our time like Wes Jackson.  I don’t think he would like the title.  In fact he told me he had been “excommunicated” from his United Methodist Church in Kansas several years earlier by a pastor who considered him a heretic.  I wish the church had more heretics like him.  Maybe with time we will.  Let’s work to make this happen sooner rather than later.

The Unexpected Neighbor

The Unexpected Neighbor

The remarkable social philosopher and Catholic priest Ivan Illich was once asked, “Given what you suggest about institutions, what is the best way to make change, violent revolution or gradual reform?” Illich answered, “Neither, the best way to bring change is to give an alternative story.” (in David Cayley’s, The Rivers North of the Future).

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Ivan Illich, 1971, source: Wikipedia

Illich, was an iconoclast, a Christian visionary, a prolific writer — and widely read in the last decades of the Twentieth Century.  His brilliant critiques of our institutional practices, still provide a clear-eyed challenge and much valuable reforming wisdom, about our easy customs, traditions and ideologies.  Schools, hospitals, courts, governments and churches were all subjects of his analysis. 

He was more!  Each critique was not a call to anarchy, nor was it an invitation to some elaborate new strategy whereby those in power can better serve their “clients.”  He was about something much more basic — as basic as a table where all may share. 

His call is to reinvest in the original motivating principles behind our “helping” institutions.  He was about the nurturing of an underlying community spirit built on the essential importance of neighborliness.  He suggests there are ways of living into such community understandings as evidenced in his book Tools for Conviviality.

Illich spoke of “corruptio optimi pessima” or “the corruption of the best becoming the worst.” He writes, “Through the attempt to ensure, to guarantee, to regulate Revelation, the best becomes the worst.  And yet at any moment we still have opportunities to recognize, even when we are Palestinians, that there is a Jew lying in the ditch whom I can take in my arms and embrace.”  (David Cayley, Ivan Illich in Conversation, Toronto: Anansi Press, p. 242.)

As Illich would put it, there is a “sad historical progression in which God’s incarnation is turned topsy-turvy, inside out” (from David Cayley’s Rivers North of the Future, p. 29).  This corruption may be seen in our many efforts to serve, to control, to regulate, to manage and to turn our neighbors into categories or objects of our good intentions.  A simple illustration he gives is as follows: “In the early years of Christianity it was customary in a Christian household to have an extra mattress, a bit of candle and some dry bread in case the Lord Jesus, should knock at the door in the form of a stranger without a roof” (Cayley, Rivers North of the Future, p. 54.).  Over the centuries, hospitality was “improved upon.”  The work of each householder is transformed into the responsibility of our “serving institutions.”

If there is one alternative story which Ivan Illich cites more than others, it would, no doubt, be the one known as “the Good Samaritan Parable” in Luke 10. 

I have spent much of my adult life sifting through the human wisdom nuggets of truth in this story — AND BEING CONVERTED BY THIS WITNESS.  It is astonishing that in these few verses in Luke’s gospel, there are dozens upon dozens of insights into our institutions, our freedom, the incarnation story and the wider human reality — tragic and blessed.  I have written about this in other places — and will, no doubt, write more in the future about this upside down reality, this conspiracy, which is the core of Christianity (and that of many other great religious traditions).  Instead in this piece, I want to begin to share a few other alternative stories.  Today, there is the story from Wes Jackson, environmentalist and founder of The Land Institute in Salina, Kansas.

Alternative Story #1:

Wes Jackson shares a story of a visit E.F. Schumacher, author of the widely known work Small is Beautiful, made to his fledgling organization in Kansas in 1977.  Jackson says The Land Institute was “scarcely six months old and we were honored that Schumacher, the widely acclaimed author would visit and give a public lecture.”

“When Schumacher arrived, he did not dismiss this tiny organization that had recently experienced a devastating fire, destroying much of their early work. Instead, E. F. Schumacher listened patiently and insisted on being called ‘Fritz.’ On the evening of the lecture, the Salina Community Theater was filled with farmers, small business owners and the unemployed.”

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Wes Jackson, from Cool Science News, 2009

Fritz began by telling of a trip he had made during the 1930s with some friends in an automobile across America. He and his compatriots had stopped at a service station in some small Kansas town at the height of the Great Depression. Fritz engaged a local man at the station by asking, “How are things?” “Fine,” the local replied. “What is it you do?” asked Fritz. “Oh, I work on that farm over there,” he said pointing in the direction of the farm. “I used to own that farm but I had no money to pay the hired hand, so I paid him in land.  Eventually he owned all of my farm and now I work for him.”

That is a very sad story,” replied Fritz.” “Well, not so sad,” countered the hired hand. “You see, now my friend has no money either and so he is paying me back in land.” (Jackson, Wes, The Land Institute, December 1999, see info@landinstitute.org).

What are your thoughts about such alternative narratives?  Let’s have a conversation.  Let’s keep listening for other stories that conspire to teach new lessons than might transform our view of the world — and perhaps even change the way we see ourselves.