Work

Doing Anything Worth Doing for the Long Haul

June 26, 2019 0 Comments

I finished reading Michael Foley’s new book, Farming for the Long Haul today. Besides the delight and joy of putting my hands in the soil and serving up the fruit of this labour, I also take the Apostle Paul’s command to Timothy to heart: consider the hard-working farmer. In my own vocation attentiveness to the hard-working farmer has generated some wisdom. Hopefully its wisdom that will keep me in my vocation for the long haul too!

Michael currently farms in California at Green Uprising Farm with his wife and eldest daughter. Besides serving on several farming related boards, he is the cofounder of the School of Adaptive Agriculture and manages his local farmers market.

I offer this lengthy quote from Michael Foley in which wisdom for the long haul nurtures a kind of stewardship that resists the impulse to just move on or to just take what you can from a place:

Exodus resonates in our culture, even today, because much of the settlement of the United States was experienced as an exodus from tyranny, precarious living conditions, or overcrowding. Oscar Handlin’s classic study of European immigrants to the United States draws in broad strokes the situation of peasants in an overcrowded Europe; and the portrait applies to the circumstances of many immigrants. The impulse to simply move on in the face of limited opportunities at home fueled the westward migration of both these and earlier settlers and informed our own culture of mobility.

Exodus may be an alternative to captivity, but it is also an exile. And exiles settle uneasily on the land and often find their former experiences less than helpful with new soil, a new climate, new conditions of production, and new markets. They leave behind their long experience of stewardship, if they enjoyed it at all, and they are too apt to move on again rather than cultivate the soil and the society where they find themselves. They can lend diversity and richness to they places they come to, but it takes years, even generations, to grow the sorts of roots that are required to tend the land well.

As Wendell Berry says, genuine stewardship lies “in the possibility of settled families and local communities, in which the knowledge of proper means and methods, proper moderations and restraints, can be handed down, and so accumulate in place and stay alive; the experience of one generation is not adequate to inform and control its actions.” (“The Making of a Marginal Farm” reprinted in The World-Ending Fire: The Essential Wendell Berry, 2017. p. 45) Thanks to the relentless uprooting that a national economy and education system focused on upward mobility has thrust upon us, and to our own immigrant roots, most Americans are exiles, and those of us who choose to recover the sounder principles of caring for land and community are only slowly learning to be rooted. We should avoid exodus where we can. We will need a culture that rewards and encourages rootedness instead of mobility if we are to assume a role as proper stewards of the land and truly farm for the long haul. But that means that we will need also to cultivate voice as our first and most persistent response to the larger forces that attempt to shape our destiny.

Michael Foley. Farming for the Long Haul, Resilience and the Lost Art of Agricultural Inventiveness. 2019. p. 194-195.

Farming for the Long Haul from Amazon

Career, Relationships, Work

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Mindfulness and the who.

June 17, 2019 0 Comments

Chalkboard at UBC, Mindfulness

Ronald Purser is pulling back the curtain on mindfulness; his book will be released in July. I am surrounding by mindfulness talk. This past year, reading Paulo Freire brought me to say to myself, “Mindfulness is not conscientization.” Maybe I should start saying that out loud so we can challenge this thought… so here we go.

In my work with students I find that mindfulness has become the mantra of the academy especially as it relates to student stress. That’s convenient isn’t it? Mindfulness changes the geography of a problem. It allows the university to off-load responsibility from the faculties so they don’t have to change the demands they are putting on students, staff, and even administrations. Instead the student bears the weight of being stressed out. The student bears the weight of not being able to learn fast enough. The student is solely and personally responsible. The student just needs to be trained in how to cope.

It’s a perfect storm. Top ranked universities are supposed to launch top notch students to the world (to the employers waiting on them.) At the same time, there is more to learn; the sheer amount of information and the depth of that information has made for enormous silo’s of specialization in university degrees. And yes, students may be showing up at universities with a lower threshold for some kinds of stress.

I’m all in for a holy pause. However, mindfulness is not helping address the conditions that a student may become aware of when they stop moving. I fear that mindfulness without an ethic for evaluating the world forces coming down on us may indeed be making us sicker. The source of some problems are located outside of us. However, mindfulness as a new technology for health has no authority for identifying oppressive forces.

Is mindfulness conditioning us to be passive?

While there may be some good brought through “mindfulness” maybe it doesn’t go far enough. If mindfulness does bring some pause and some space for restoration, maybe it just centres us in our selves. And here’s the catch: If its always our neighbour’s fault that they are not able to cope, then love for neighbour only means that I have to help them cope. That’s a small view of love isn’t it? I find that so unsatisfying. True love means that I may sometimes need to do something to lift the burden or to address a system that is arrayed against. True love will find a way for mercy to do its work.

Mindfulness as it has been constructed in public discourse creates a vision of society and what it needs. Ronald writes, “Underneath its therapeutic discourse, mindfulness subtly reframes problems as the outcomes of choices. Personal troubles are never attributed to political or socioeconomic conditions, but are always psychological in nature and diagnosed as pathologies. Society therefore needs therapy, not radical change.”

I read this article and feel primed to read Purser’s book when it comes out.

Be mindful of God.

In Vancouver I feel like I’m surrounded by the mindfulness mantra. It’s been a topic of conversation in our household. So here’s what I have been saying, “Be mindful; but be mindful of God.” I’ve been saying this to myself and to my kids while they are growing up in the school system. Be mindful of the God who has been revealed in Jesus Christ. The One who cares. The One who enters into life. The One who has moved into the neighbourhood. The One who is active, challenging, and prophetic toward the powers and principalities arrayed against the glory of God finding its home in people. Be mindful of God so you can live loved. Be mindful of the One who loves you.

The Apostle Paul lives out of this kind of mindfulness and encourages us: Let your gentleness be evident to all. The Lord is near. (Phillipians 4:5)

See what this kind of mindfulness does?

We are to become a gentle force against that which would destroy people. So, be mindful of God. Being mindful of God unveiled through Jesus Christ fortifies us to love and to pray.

What’s your take on mindfulness?

Change, Education, Work

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What I Wish Every Millennial Church Planter and Pastor Would Read

January 3, 2019 1 Comment

“A farmer went out to sow his seed.” Jesus, Mark 4:3

“We work with people—many of whom are included in this book—who care deeply about solving the problems that confound our American agriculture, diet, and food system. This anthology grew out of our concern for the next generation of American farmers, who are inheriting all the problems created over the past decades and yet on whom we are relying to feed us well into the future. We invited a range of talented and experienced farmers and confirmers alike to contribute a letter or essay to this collection. We asked them quite simple, “What would you say to young farmers who are setting out to farm now?” This book is the multifaceted deeply inspiring response to that question.” Jill Isenbarger, Executive Director, Stone Barns Center for Food and Agriculture, Letters to A Young Farmer

With this title I feel like I’m entering a space where angels fear to tread. But I’m fifty so I’ll give myself permission today to pass on a book written for “millennials” and not for me. Truth is I think most millennials in ministry know a whole lot more than I do about their cohort and the challenges they swim in. But I’m not sure they know anymore than I do about how to make their way through those challenges without sinking in this city. We all need help.

Twenty five years ago my wife and I moved from Atlanta, Georgia to Vancouver and began serving the neighbourhood around Main Street and King Edward Avenue with a faith-full group of people that became known as Cityview. Full of hopes and dreams, the sparkle in our eyes did not always reveal the fears buried behind our confidence. I subscribed to the Big God Theory; although our congregation was small, our hope was firmly set in our Great Big God. He would not fail us. God does not despise the days of small beginnings and neither should we.

I had to give up a big bang theory.

I believe it: every congregation can have a global impact. I still subscribe to a “Big God Theory” but I don’t think congregations need to have a big bang in order to participate faithfully and fully in Jesus’ local and global mission. Abandoning the “big bang” expectation for ministry and mission in the city is really important. Apparently the millennial cohort has been cursed with a nagging impatience. This impatience invites dissatisfaction to seep deep into their work, life, and relationships. It takes a heavy toll on them, especially when the “big bang” never comes. When you put this condition of perpetual impatience next to hard work and low yields and hold up the shiny success stories of extraordinary pastors and communicators, the day in and day out life of ministry and mission is down-right depressing.

I know it. I didn’t have to be a millennial to experience it.

One of the many sources of wisdom framing my life as a missionary pastor has been Jesus’ teaching on the Kingdom and the Apostle Paul’s instructions to Timothy. It’s the latter I’d like to lean on today. Paul instructed young Timothy to persevere in ministry even though he likely wanted to quit the difficult assignment he inherited from Paul. The small congregation in Ephesus had become a remnant group. They were trying to keep their heads above the water in the wake of a terrible leadership crisis.  Paul’s prescriptions for recovery are extreme. But in general he keeps directing Timothy back to basics of the ministry. Lean into Jesus, the Gospel for all, and discipleship.

But, don’t let Paul’s simplicity in these Letters to Timothy deceive us.

Ministry and mission is complex. Congregational leadership and service is demanding. The metaphors Paul draws for Timothy are revealing. After calling Timothy to be “strong in the grace that is in Christ Jesus,” Paul instructs him to reflect on the lives of three kinds of people: soldiers, athletes, and farmers. Paul believes Jesus will help Timothy frame the ministry of developing reliable people as he meditates on these metaphors.

2And the things you have heard me say in the presence of many witnesses entrust to reliable people who will also be qualified to teach others. 3Join with me in suffering, like a good soldier of Christ Jesus. 4No one serving as a soldier gets entangled in civilian affairs, but rather tries to please his commanding officer. 5Similarly, anyone who competes as an athlete does not receive the victor’s crown except by competing according to the rules. 6The hardworking farmer should be the first to receive a share of the crops. 7Reflect on what I am saying, for the Lord will give you insight into all this. 2 Timothy 2:2-7, NIV

While I acknowledge with Neil Cole that the trajectory of Paul’s argument in 2 Timothy is for Timothy to consider the “outcomes” of Paul’s life and ultimately Jesus’ life as the supreme example of God-motivated sacrificial service, I have also made it my habit to choose one of these,


the soldier who aims to please his commanding officer,
the athlete who competes according to the rules, and 
the hard-working farmer who gets a share of the harvest

for deeper reflection and consideration. Each year I have loaded up on a few books that explore the people and practices from one of these arenas of work.

My favourite has been the hard-working farmer.

For many years I translated the “hard-working” farmer into the realms of the entrepreneurial business person. But for the past several years I have been more inclined to put the “hard-working farmer” back in the realm of the local subsistence farmer or market gardener. This shift has been most helpful for me as a pastor and church planter interested in the expansion of the Gospel through transformed lives in urban communities. 

Farmers work hard and take immense calculated risks. There is so much they are not in control of, particularly the weather. The market gardener has a “smaller” field and must be interested in the condition of the soil, the placement and organization of seeds within these fields, and the different movements required to respond “profitably” when the harvest comes. Some zones are perennial; some are annual. Some harvests come early, some come late. But in the end the farmer’s experience comes down to this: the harvest comes because someone planted something. And no matter whether the farmer works for herself or is a share-cropper, she knows that her life is directly connected to, but not in control of the harvest. So much patience required! So much faith required! So much cooperative labour is required!

So, Paul wants Timothy to learn from the hard-working farmer. And Jesus wanted His disciples to learn from the farmer (read Mark 4). And so, I want to learn from the hard-working farmer. All this to say, I wish every millennial church planter and pastor would read, Letters to a Young Farmer: On Food, Farming, and Our Future. It’s a beautiful book. It’s written for young famers in the Millennial generation who are considering farming as a life. Thirty-six writers gather from their experience and wisdom to counsel and encourage the young farmer.

Congregational leaders today mirror this age of farming.

The average farmer is in their fifties. The average congregational leader is in their fifties. In an age when “what is going to feed the world” is changing from mega, monocultural, industrial farming to a more positive view of smaller, more diverse, regenerative, market farms the desperate need for local, community-minded missionary pastors is also growing. There are lessons to be gleaned from the counsel of these thirty-six writers. I do not have the time, space, or inclination to make all the reflections for us that translate farming wisdom into leadership counsel for those serving the church and a community. But, just so you have an example consider these nuggets:

Create eclectic awareness in your life. Too many farmers become insult in their lives, reading only their own orthodox materials. If you’re a chemical farmer, read some nonchemical stuff; if you’re a greenie farmer, read some chemical stuff. It’s important to know what the enemy thinks. Read and visit widely.  Joel Salatin

Those individuals who desire to become farmers live very good, wholesome lives. Dedication, honesty, and the ability to be hardworking and long-suffering are just a few of the character traits necessary, along with the patience to deal with the weather, markets, labor, bankers, and government, which are just a few of the elements you will experience.  Ben Burkett

Build yourself into a healthy and intelligent farmer. Develop your skills in a way that can enable you to be a teacher to there farmers, your neighbours, your community, and beyond, because your work touches every level of human life. Know that they skill you already posses can be taught, but your work ethic, respect for land and people, and sense of responsibility are inherent traits, you must lead by example.  Nephi Craig

It never occurred to us that we had no idea how to farm: pests destroyed the entire crop; it was a disaster. Still, it was our own failed attempts and a maniacal commitment to taste that led us to the feet of our local organic farmers.  Alice Waters

Farming is a great lifestyle, but it is seriously hard work… Farming can be all-consuming, especially at certain times of the year, and without a plan to protect an acceptable level of personal balance, you may find the farm takes all. Farming will invariably define your family, your self-esteem, your financial choices, your self-image, your priorities, and your time. It will profoundly shape how you interpret life and death, weather, money, time, food, community, exercise, and faith. Make sure your spouse or partner and family are fully on board, and be willing to honestly evaluate whether everyone is defining balance in the same way. Accept that if you are the farmer and your spouse or partner is not, that does not make you intrinsically “righter” than they are.  Mary-Howell Martens

Dear Millennial Church Planter

Reading Letters to A Young Farmer will cultivate an appreciation for farming and farmers, the ground we share, and the necessity of the farmer for our lives. It’s a dangerous read. It will appeal to your most noble virtues. You may want to drop everything, get your hands in the dirt, and become a farmer. Hopefully you will want to go out and plant something. Hopefully you will develop the patience and faith of the hard-working farmer. Hopefully you will want to take up Wendell Berry’s last words in the book’s CODA:

Practice resurrection.

Career, Church, Leadership, Work

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Holy Days Tip #1

December 21, 2018 0 Comments

To my UBC family: enjoy your rest.

“There remains, then a Sabbath-rest for the people of God; for anyone who enters God’s rest also rests from their works, just as God did from his. Let us then make every effort to enter that rest, so that no one will perish following their example of disobedience.

For the word of God is alive and active. Sharper than any double-edged sward, it penetrates even to dividing the soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”

Hebrews 4:9-12, NIV

Much of the fog enveloping us
after a stressful season
of production and effort
will lift if we can rest.

Rest allows you to listen.
Rest must be accompanied
with refuelling.

Like Elijah who ran
until he could no longer run,
its time to lay down your head and
then get up
and eat.

Eat this Word:
“anyone who enters God’s rest
also rests from their works.”

Heavenly Father,
grant to our students and friends,
good rest, in the name
of Jesus,
AMEN

Discipleship, Education, Work

The Danger of Despair or What We May Feel After We Give

June 22, 2018 0 Comments

22But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23gentleness and self-control. Against such things there is no law. 24Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25Since we live by the Spirit, let us keep in step with the Spirit. Galatians 5:22-25 (NIV)

 

Have you ever felt as if your giving was accomplishing nothing, except making less of you? Here’s a contemplation for you from Miroslav Volf and The Porter’s Gate Worship Project.


Miroslav Volf, Free of Charge, Giving and Forgiving in a Culture Stripped of Grace, 118-119.

We are good trees who bear good fruit, wrote the apostle Paul, because “we live by the Spirit”, whose fruit our gift giving is.

 

The Spirit counters our indolence as givers by molding our character to conform to Christ’s and employing our talents for others’ benefit. The Spirit also gives us hope. Often we experience a sense of futility in giving. We give, and recipients seem none the better off for it. Unscrupulous people insert themselves between our gifts and the recipient’s benefits, and gifts seem to disappear together with their intended benefits. Or recipients seem to receive gifts like a black hole sucks in light. Giving doesn’t make sense, not so much because we lose by giving but because the world doesn’t gain much. We give, but it seems to us that we aren’t mending the world.

 

What is the relationship between our gifts and others’ benefits? We tend to think of it in terms of cause and effect. The gift is the cause: the benefit is the effect. As causes produce effects, giving should produce benefits. Often that’s not what happens, so we despair of giving.

 

But in fact, our gifts and others’ benefits are not related as causes and effects. They are related as the cross and the resurrection. Christ gave his life on the cross — and it seems as though he died in vain. His disciples quickly deserted him, his cause was as dead as he was, and even his God seemed to have abandoned him. But then he was resurrected from the dead by the power of the Spirit. He was seated at the right hand of God and raised in the community of believers, his social body alive and growing on earth. Did Christ’s “gift of death” cause his own resurrection and its benefits for the world? It didn’t. The Spirit did. So it is with every true gift of our own, however small or large.

 

Like Christ’s healings or feeding of multitudes, often our gifts offer immediate help. We give, and the hungry are fed, the sorrowful comforted, and loved ones delighted. We are like a tree, laden with fruit that only waits to be picked. At other times, we give, and the gift seems less like a ripe fruit than like a seed planted in the ground. For a while, nothing happens. Dark earth covered with cold winter holds the seed captive. Then spring comes, and we see new life sprouting, maybe even growing beyond our wildest imagination.

 

Sometimes it seems as if a fate worse than lying in the dark earth befalls our gifts. It is almost as if some evil bird takes away the seed we planted before it can sprout and bear fruit. We labor in vain. We give — and it seems that no one benefits. Yet we can still hope. The Spirit who makes a tree heavy with fruit and who gives life to the seed that has died will ultimately claim every good gift that the evil one has snatched away. Just as the Spirit resurrected the crucified one and made his sacrifice bear abundant fruit, so the Spirit will raise us in the spring of everlasting life to see the harvest of our own giving. Our giving is borne by the wings of the Spirits’ hope.

7Do not be deceived: God cannot be mocked. A man reaps what he sows. 8Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life. 9Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. 10Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers. Galatians 6:7-10 (NIV)

 

Listen & Watch: We Labour Unto Glory, Porter’s Gate Worship Project

 

http://https://www.youtube.com/watch?v=cRuPZCXShg4

 

Change, Discipleship, Giving, Leadership, Quotes, Work

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