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IRCA-2007 Special Edition (Part 1) Index
Index of IRCA-2007 Special Edition (Part 1)
● Canadian Rural Church Network Hosts Conference ● Keynote Speaker: John Ikerd "The Role of the Rural Church In Sustaining Rural Communities" ● Keynote Speaker: Roman Juriga "Saving God's Creation by Saving Energy" ● Bible Study Presentations - David Webber "Yahweh Yir'eh" & "God is not Finished Yet" ● Bible Study Presentations - Cameron Harder "De-shaming Rural Bankruptcy" & "The Bible and the Rural Economy
(Part 2) - Report on IRCA Conference will include
● Who was there? ● "Conference Scattered" Reports ● Field Trips ● International Issues (to be addressed) ● Conference Statements of Concern ● New IRCA Executive ● Editorial Reflections }
The International Rural Church Association (IRCA) is "a network of rural Christians from around the world who seek to support one another in their mission of connecting the Gospel and rural life in their own context." Their (new) website is www.irca.is .
Canadian Rural Church Network (CRCN) Members Hosts Conference
Catherine Christie, Chair of CRCN, organized a capable interdenominational host-team who welcomed 81 guests from 12 countries for a week of story-telling, study and prayer, song and fellowship-building. We are most appreciative of the many folks from Brandon and district who welcomed the visitors into their homes, churches, and special community endeavours.
Guests came from Iceland, Germany, Switzerland / Bulgaria, Czech Republic, England, South Korea, Indonesia, Tonga, India, New Zealand, Australia and USA. 25 of them were hosted for a week in various rural communities across Canada, enroute to our gathering place.
Robyn McPhail (New Zealand) has served as IRCA Chair for the past four years and gave fine leadership throughout the Conference. David Ruesink (Texas) has served as IRCA Secretary. Their passion for rural ministry, voluntary commitment and leadership has helped the Rural Church Movement take meaningful direction. All these volunteers are to be commended for their efforts.
The Role of the Rural Church in Sustaining Rural Communities by Keynote Speaker - John Ikerd, Economics Professor Emeritus, University of Missouri
"Under the guise of rural economic development, rural areas around the world are being 'colonized' by giant multinational corporations. Local economies and governments are dominated by outside forces, and irreplaceable precious rural resources are exploited to increase the wealth of corporate investors who have no commitment to the future of rural areas. "This is classic COLONIALISM."
Rural people are being told they need outside investment so they can provide schools, health programs, social services, etc, and so they can become more like the rest of society.
A heavy price is paid when economic colonialism happens. "The industrial practises of corporate contract agriculture invariably erodes the fertility of the soil ... and turns thinking, caring farmers into tractor drivers and hog house janitors." Eventually they dump human, chemical and biological waster created by an extractive, exploitative economy on these places. "When the exploitation is complete, rural people will be left with nothing of economic, social or cultural value." This kind of rural development "simply is not sustainable".
What can rural communities do? How can rural churches help?
Rural people must reject the extractive and exploitive model of industrial, economic development. Instead, they must choose strategies consistent with sustainable economic development.
"The purpose of SUSTAINABLE development is PERMANENCE, which requires both PRODUCTIVITY & REGENERATION." This requires wisdom as people choose what is appropriate for them.
They must remember "everything is interconnected" (from which we derive holism, diversity and interdependence). The basic human relationships of trust, caring and courage are also essential. "Relationships of trust develop and grow among people who are honest, fair and responsible." Remember, too, that "trust and caring accomplish little without the courage to act."
"The principles necessary for economic sustainability are value, productivity and sovereignty ... A sustainable community must produce some things that are scarce and thus have economic value." These communities "must make wise use of their scarce land, people, intellect, energy and money in producing things of economic value." Community members must have freedom to make their own decisions, must take responsibility for rebuilding their local economies from within, and must be built on a foundation of economic, social and ecological integrity.
Faith, love and hope are necessary for building sustainable communities. ● Faith - the ability to accept what we know in our heart to be true even when it cannot be proven. ● Love - "To love is to believe, without proof, in the inherent goodness of a thing ... To love life is to love the whole of life", the whole of creation. "Our purpose is interrelated with the purpose of all other living things." The people of sustainable rural communities must be people who love life." ● Hope - "Hope is an ability to work for something to succeed." That includes "the certainty that something makes sense, regardless how it turns out." People of sustainable communities "must continue to try new things, even in situations that might seem hopeless (because) they know in their hearts that something good is possible."
Rural Churches ● "must find the courage to reject the arrogance, intolerance, selfishness and pride that permeates much of global society today" ● "must speak to the interest of indigenous rural people, and not be apologists for the corporate colonizers". They "must find the moral courage to teach and preach the fundamental principles of a sustainable human society." ● must teach the principles of faith, hope and love - "proclaim that life has purpose, that we must make conscious decisions to pursue a life of purpose, rather than blindly pursue our individual self-interest and accumulate material wealth." ● preach the gospel of faith, proclaim the goodness of life, the goodness of living creatures, "and the love of the creation as reflected in the love of the Creator." ● "People choose sustainability only when they come to realize that sustainability is not a sacrifice, but is about hope for a fundamentally better way of life." Rural churches "must preach a gospel of hope - the possibility of a better life for rural people." ● By doing this, rural churches "could have a place of preeminence in a new global society". Most rural places still have many assets: landscape, places where people have a sense of belonging and care about each other, where nature can renew and regenerate itself, where the integrity of the community can be retained or regained ... ● It is important to "realize it is not a sacrifice to care for other people. God created us as social beings ... It is not a sacrifice to care for the earth ... When we degrade the earth, our quality of life is diminished." ● We must have the courage to teach and preach a gospel of hope. "Sustainable development is not quick or easy, but it is possible." Advocate faith in a life of purpose, a love of life and of all creation, and a hope for a better future, for ourselves and for all posterity.
"The most important role of the rural church in sustaining rural communities is to teach and preach a message of faith, hope and love." (Summary notes written by Joyce Sasse, July 2007)
Saving God's Creation by Saving Energy by Keynote Speaker Roman Juriga, Orthodox (Renewable Energy) Academy, Czech Republic
"The environment ... is seriously endangered... As people who believe in God, we are called to protect the gift of life... Our responsible relationship toward the world ... should be an expression of our honour for God..."
Today our relationship is marked by exploitation and violence because of actions that are purely motivated by profit, consumerism and the accumulating of things.
The gift of the Creator is here for us and for all generations. Each person can act responsibly by reducing greenhouse gases and help save resources for future generations. The Orthodox Academy has realized several environmental projects aimed at protecting God's creation and the promotion of clean energy resources.
Jesus was asked "Who is my neighbour?" He replied that our neighbour is every human being, and our salvation is not possible if we do not care for our neighbour and for all of God's creation. In the light of news about climate change, we are all interconnected with all of life. "The creation expects from us exactly the same things we expect from God."
Christians have a rising awareness of global environmental concern, and we are also interconnected with each other as peace-makers. "Peace in today's world is threatened by the unfed thirst of the industrial world for non-renewable fossil energy resources... Saudi Arabia, the biggest provider of oil for the USA, is also the biggest importer of weapons in the world.
"Who else but Christians has to try to show the alternative which would protect the gift of life and the gift of creation and by this, celebrate the Creator Himself?... Who else but Christians has to try to realize an example which would respect the rights of people and nations for peace, without 'blood for oil'?"
Christians should use renewable energy ● because there is not enough fossil resources for future generations ● "because, if we burn more and more oil, coal and earthgas, the change of climate would become irreversible (and destroy) the fragile ecosystem of the earth... ● "because further spreading of nuclear technologies and disposing of nuclear waste is connected with many security risks ... ● "because Christians, churches and church organizations want to protect the gift of Creation in all its aspects and forms..."
The European Christian Environmental Network (ECEN), established in 1997, concentrates on many themes related to protection of the Environment, informing and exchanging experiences among the churches and church relations organizations that are involved in environmental issues. It calls on all Christian organizations to realize energy saving in their buildings ... and use renewable energy resources. "In this respect, churches are called to be an example for others."
The Orthodox Academy ● organized a series of seminars titled "Ecology and Spirituality" ● instituted a series of renewable energy projects in churches ● consults on and demonstrates renewable energy resources ● presents educational programs to secondary school students
Notes for Rural Communities ● People in rural communities are greatly affected by climate change. ● Although they are often less willing to accept the change and accommodate to it, they will have a decisive impact on future developments in the energy sector (e.g. produce bio-fuels, sites for wind-power, big dams ...) ● Rural people will accept or refuse new uranium mines in their areas. ● They will have opportunity to install photovoltaic cells and solar collectors on their farms.
"Rural areas can certainly become the first example of energy self-sufficiency and self-reliance for the rest of the world." (Summary notes written by Joyce Sasse, July 2007)
BIBLE STUDY Presentations by David Webber, Presenter (Presbyterian Pastor, Caribou-Chilcotin Region, B.C., Canada)
Study I: "Yahweh Yir'eh" (Genesis 22:1-19; Hebrews 11:1-3, 17-19 - God requests Abraham to sacrifice Isaac)
How could the Almighty God, who had previously acted with kindness to Abraham and Sarah, demand this sacrifice of Isaac? Where was the Logic? Especially since the promise of the future rested on this particular son. This tested Abraham's faith to the ultimate degree.
So Abraham had to place his absolute trust in God. His statement to the servants left behind was "WE will worship and WE will come back". As expected, Yahweh intervened with the ram. Consequently Abraham named the place "Yahweh Yir'eh" (the Lord will see, the Lord will see to it, the Lord will be seen).
Discussion Questions ● When one is experiencing loss that defies human reason, how is the grace of God revealed? Does your faith community encourage members to look closer at Abraham's experience? ● "On the mountain Abraham and his absolute faith was seen by God, God responded by seeing to Abraham's need. In the process, God is seen or revealed or witnessed to." How does this bearing-witness play out in your context?
Study II - God Is Not Finished Yet (Genesis 25:5-11; Hebrews 11:8-22)
- Through the stories of Isaac, Moses, Joshua, Samuel, David, Jesus ... and to our own time, we repeatedly see how "God is not finished yet". The RESURRECTION is about the never-ending story, beyond the finite.
- The on-going question "What is God going to do next?" Through these stories we are filled with hope and expectation: for ourselves and for our communities. (Summary notes written by Joyce Sasse, July 2007)
BIBLE STUDY Presentations by Cameron Harder (Lutheran Seminary, Saskatoon, Canada) www.cameronharder.com
Study I - De-shaming Rural Bankruptcy
In times of Farm Crisis the elements of pain include: grief, loss of hope (personal, family & community), depression, anger, shame (which results in silence and isolation because of acute feelings of vulnerability).
Religious teachings, in the past, have often reinforced these painful feelings by advocating "God will bless those who work hard". When we lose what we have, "the assumption is that God has cursed / abandoned us". ● We need to examine the presumption "wealth is a sign of righteousness" in the context of Jesus' life and death ... ● Resurrection is "a sign that Jesus" (and our) self-worth, our righteousness, our honour, is not something we learn by the standards of our society. It is a gift from God ..."
Church communities can bring the following gifts to the community: ● ACCOMPANY those facing crisis, thereby affirming God's presence. ● help build CARING CONNECTIONS - within the community, and with support groups ● GATHER PEOPLE together to talk about how to strengthen the economy of the community and support those who are struggling ● give SANCTUARY - a safe place to talk about things once considered shameful ● offer BLESSING - laments in worship, prayers of relinquishment, rituals of leaving the farm, recognition of the power and presence of God ● PRAYER - acknowledge the suffering and affirm the value of persons in the community ● REFRAMING & STORY-TELLING - challenging commonly accepted myths, talking about theology of land, preaching about role of debt in our society (e.g. meaning of Jubilee), exposing the cruelties of 'shaming', offering symbols that express suffering, protest and hope that are drawn from the lived experience of rural people. ● AROUSE HOPE - encourage a 'rebellious imagination' as participants look toward a more positive future.
Study II - The Bible and the Rural Economy - "The Food of Empire"
"If God honours the weak, if communities are more important than profit - then we must organize our communities to take (these things) into account."
"Churches have a vital role in exposing and critiquing the world views that underlie our public structures and policies." ● world views to be expressed include: survival of the fittest, competition is better than cooperation, people are judged by their productivity, those without power fail ... ● the church offers an alternative vision of human life - God meets us in unlikely forms (including broken and crucified), where communities are not disposable. Churches started cooperative movement, national medicare, encourage people to develop land-trusts, machinery coops, etc. ● "Churches give communities the courage to take their future out of the hands of multi-national giants - the courage to choose a future of their own under God's guidance ..."
DANIEL 1: "Daniel refuses to eat the empire's food ... because it is the food the empire wants him to eat. He senses that his eating, and therefore his life, is about to be controlled by the empire. He wants some freedom from the empire so he can be responsive to God."
MARK 11:12-20 (Jesus curses the fig tree) "Jesus curses the fig tree because it is in front of the Temple. It draws its life from the soil of the Temple. And in Jesus' eyes the Temple was sucking life out of the people." Jesus' curse reveals "that the Temple soil ultimately does not bring life but death ... It is robbing Israel of its life." Because of this, Jesus showed his anger by overthrowing the tables of the money-changes inside the Temple grounds.
MARK 5:1-20 (Gerasene demoniac) Shows how food is tied into the whole of life (political, emotional, economic and spiritual).
● History of this place, according to Josephus: The Roman army over-ran the area that was once a quiet fishing and farming community. They enslaved, slaughtered, burned and plundered. Then they set up a food production system designed for export to the Empire. ● The man Jesus meets is a victim of the war, one of the walking dead. Because he's lost his voice in the community, and can no longer has a way to make a living, he feels enslaved by demonic powers. ● With absolute authority Jesus challenges the powers of the empire and dismisses the demonic powers (into the pigs), which he drives them to their doom. ● But the people are afraid the Romans will retaliate and they ask Jesus to leave. (Is this Mark's anticipating of the crucifixion?)
Discussion Questions centred around the question "What is the 'food of empire' in our world?" e.g. genetically modified organisms. (Summary notes written by Joyce Sasse, July 2007)
LINKS
The official website of the International Rural Church Association's 2007
Conference (hosted by CRCN) www.agriville.com/spiritualvignettes
93rd
Edition of Prairie Forum on Church and Community
SPECIALIST'S COLUMN
- Hockey Tradition Gives Small Community
a Future - Joyce Sasse
SPIRITUAL VIGNETTES
- When Life Hurts - Joyce Sasse - Balaam's Story Recalled - Joyce Sasse - Acknowledging Generous Gifts - Joyce Sasse - Brock's Moment of Triumph - Joyce Sasse
- Blessing the Land and its Caretakers - Joyce Sasse
FROM OTHER PERSONS
- Water Preservation Concerns - letter to the Premier
CANADIAN RURAL CHURCH NETWORK
- Index of Newsletter # 12
GLIMMER OF HOPE
- Volunteer Spirit at Heart of Rural Survival - Joyce Sasse |
