News Notes

Good News:  Glenn Smith, former national rural ministry coordinator for the United Church, has now received a transplanted kidney and pancreas ...  Word received in early October indicated the surgery was successful.  He and his family are grateful for this long-awaited gift from an anonymous donor, but mourn the loss of the life of the person who gave him a new life.

Question and Search for In-put:  "In our Pastoral Charge the question is whether or not we are truly 'rural'?  There are a few farms, but most of the economy is based in tourism.  Our seasonal population disappears every winter - which causes a great deal of fluctuation in the income of year-round residents.   Are any other churches experiencing this?  Please share your stories.

Rural Issues

Are Food Producers An Endangered Species?

            "Farmers and Ranchers, people skilled at producing food, are fast becoming an endangered species", Roger Epp writes in the magazine Alberta Views (Oct 2007).  Furthermore "a society that loses the collective skill to produce food is less free in every practical sense of the word".

            Epp, an unabashed champion of rural communities, raises alarm bells when referring to the "increasingly urban and self-consciously cosmopolitan province (of Alberta)".

            The rural habitat is under increasing stress.  "Rural is not as much a destination (any longer) but a transportation corridor between cities".  It is also seen to be a "resource plantation" from which wealth is extracted by workers whose homes are elsewhere."  They drill coalbed methane wells, oil and natural gas wells, lay pipelines, develop gravel pits, build coalmine and gasification facilities, and are developing a 4-section wide land-fill site big enough to import garbage from Vancouver. 

            "It is no exaggeration that in parts of Alberta, family-farm agriculture has been reduced to the status of secondary, tolerated land use, permitted as long as it does not impede more intensive and profitable adjacent uses."

            The issue of food production is central in Epp's thoughts.  "The question of who will own the countryside, live in it, care for it, and produce food from it is far from settled."  At present this countryside "is hostage to a highly concentrated, hydrocarbon-based, long-distance food system."

            What about the "sustainable food economy of the future"?  It would have "to be supported by intelligent, balanced, protective land-use strategies".  It would require "a closer alignment of agricultural, environmental and economic development policies".  It would mean "a partial shift away from high-volume strategies which are designed to produce cheap, uniform food-and-fiber materials..."

            Epp calls on both farmers and governments to consider how the shift can be made before the countryside "is turned over to pavement, pump-jacks, playgrounds and deep-pocketed speculators".

            He pleads, "Food policy ought to intersect with rural policy in significant ways.  If not in the countryside, where else?"

(Roger Epp is dean and professor of political studies a the University of Alberta's

Augustana Campus in Camrose, Alberta.  Summary notes of his article in

Alberta Views Oct / 07 written by Joyce Sasse)

Farmers Keen Environmental Planners

            49,000 Canadian farmers have worked through national Environmental Farm Plan workshops since they were introduced in 2005.  Another 70,000 producers are currently participating in the process.  It "has become the runaway success story of the agricultural policy framework", Barry Wilson writes from his Ottawa desk for the Western Producer (newspaper).

            These folks have taken the workshop, developed farm improvement plans and started to implement identified changes.

            Filling out workbooks that help individuals identify what needs attention on their own farms allows for an approach that is not heavy handed and is farmer friendly.  "Tax dollar incentives, risk aversion and responding to consumer environmental sensibilities" have been great motivators.

            One farmer "used the program to cap abandoned wells, acquire a GPS system that optimized chemical and fertilizer application, fenced riparian areas and improved fuel storage."  A family in the nursery business installed "more efficient watering nozzles in the nursery" and developed "a riparian area around a creek to separate it from the adjacent cultivated field".  Government rebates for these kind of projects can range for 30 to 50 % of the cost.  The money is an enticement that helps operators do the kind of stewardship things they believe in.

            Furthermore, ever since the Walkerton water contamination incident, rural people recognize they will be more environmentally liable and legally accountable for that they do to and with the resources at hand. 

            Ultimately an EFP sign at a farm gate "sends a signal to consumers, neighbours and passers-by that this farmer is environmentally responsible".  Prosperity depends on productive, healthy soil and a clean, plentiful supply of water for livestock and family.

            The non-farming public is also interested in water, air, soil and biodiversity.  The environmental plan is a great connecting link and marketing tool reaching out to the non-farming public.

(Notes by Joyce Sasse from articles by Barry Wilson in the Western Producer Oct. 11 / 07)

Innovative Farm Boy Develops International HELP Program

            Growing up in a large farm family, under the guidance of a father who was an inventor, Rodney Sidloski learned early "when things have to be done, people do them."

            Initially, Sidloski served as an emergency and development worker in Africa.  After 10 years of exhausting work, he returned to his roots (near Weyburn, Saskatchewan).

            By 1994 he developed a Saskatchewan-based charity that worked with an office in Nairobi, Kenya.  HELP is designed to meet needs and solve problems with minimal resources.

            For example, when 10 tonnes of food sat waiting for collection and distribution, HELP found a way to commandeer trucks, found suitable storage facility, and got the food to those who needed it.

            On site in rural Saskatchewan, students are invited to gather together to determine what's broken and how to fix it.  They learn how to apply "low-cost, low technology processes to create new products such as recycling paper into fibre board ... They manually make bricks and press seeds into oil to learn how other cultures do things."

            Kids on both continents really care about the environment.  Youth in Kenya "are responsible for planting trees, revitalizing city slums and helping people learn how to do things for themselves".

            A Canadian project involves "planting trees to absorb liquid human waste, reduce odour and control salinity as part of HELP's environmental model".

Vision Statement:  "HELP envisions a world in which the rural poor have access to land, water, energy, technology and other resources they need to improve their living conditions in a sustainable manner."    See www.helpinternational.com

(Notes by Joyce Sasse from article in Western Producer, Oct. 18 / 07)

Rural Ministry (Life and Work)

Importance of Rural Ministry Portfolio Emphasized

            Arguments emphasizing the importance of leadership in rural ministry has been given voice by members of Seaway Presbytery, a rural and small-town Presbytery in Central Canada.

            In protest against the United Church's decision to discontinue the rural ministry portfolio in the National Office, members challenge church official with the following arguments.

● Who better than rural people who live close to the land to offer an important and unique perspective to the Church on how we can live in relationship with the earth.

● When the National Church sponsors a National Consultation on the Rural Church, and six months later eliminates the portfolio of the person who organized and led this consultation, rural churches feel the Church has betrayed them.

● While the National Church purports to emphasize intercultural relationships within our society, in an era of growing urbanization of our Church, how can rural people advocate and celebrate their rural cultural values?

● When the Church no longer respects our identity as a rural people, a sense of futility and hopelessness prevails.  Executive members who live and work in an urban setting cannot possibly keep an awareness of the rural context upper-most in their deliberations.

● In these days we need to name and challenge our society's growing urban-centrism.  This is a matter of justice.  And since rural and small-town churches make up 3/4 of our congregations, we believe there is much we have to offer.

(Notes by Joyce Sasse, Oct / 07)

As Our Communities Age ...

            "Farmers are Getting Older".  Add the fact that the bulge of the Baby Boom Generation is now pushing sixty-plus, and that more city folk are retiring to smaller communities ... and you have an obvious picture of small-town demographics for the next quarter century.

            Either we can wring our hands and complain, or we can put a few things in place to help communities prepare for the aging transition.

            I particularly think bells should ring for church communities.  We have Finance Committees, Property Committees, Social Committees, and maybe even a struggling Youth Committee, but I seldom hear mention of a Congregational Care Committee.

            Caring does happen in its own way - by the minister when there's a crisis (or if s/he has time), and by congregational members who keep informed through the social network.

            But many persons in need of support silently slip through the cracks.  Willing care-givers offer rides, bring tasty tidbits, and make thoughtful calls, but they are hesitant when challenged to consider the "spiritual needs" of those they wish to help.  Most don't understand what "spiritual care" means.

            I applaud Roman Catholics who have trained congregational members to offer specific forms of ministry.  The Eucharistic team, after receiving special training, carry the sacred elements to individuals confined in retirement home, hospital rooms, and private homes. The services they offer nurtures both body and spirit.

            After preparation, other Catholics are designated to offer the ministry of Pastoral Care.  When there is a crisis within the family or community, these visitors are among the first to arrive and offer whatever support seems appropriate.  Among them, some are also specially prepared to offer Palliative Care (by the bedside of one who is dying).

            We can never have too many people who are willing and able to help us move through our times of darkness.  Theirs is a special ministry

(Written by Joyce Sasse, Oct 07)

Moses' Greatest Challenge

            Hebrew sages are clever story-tellers.  Take the example of Yahweh calling Moses to rescue the Children of Israel from slavery in Egypt.

            The attention-getter is the bush that was aflame, but wasn't consumed.  The tension builds because Moses was wanted in Egypt for killing an abusive slave-driver.  The story builds when he starts making excuses for why he couldn't possibly fulfill a requested assignment spoken from out of the bush.

            "Who, me?" he says, implying his life would be on the line the minute he stepped back into Egypt.

            The second excuse is familiar to all of us - "why should the people believe me?"  I have no credibility, and I don't even know your godly name so how can I tell who sent me?

            Each response is countered with another argument. "Nobody will believe I've come face-to-face with you because they know none can come this close and stay alive."

            The fourth excuse - "I've never been good at public speaking."  How can I address a crowd? ... Lord, just send someone else.  You're talking to the wrong person!

            But there's no use arguing with God.  Each excuse was answered firmly and without hesitation.  "I'll be with you ... I have a name... I will equip you with appropriate powers ... Aaron your brother can speak for you."

            Moses, who was the greatest of all Hebrew leaders, had feet of clay.  That's what makes his story so endearing and enduring. 

            The narrative continues because the invitation of God prevailed.  Moses led the people out of Egypt and through the desert.  But, in spite of his commitment, the people were restless doubters.  Even after forty years of leadership "every day he had to prove himself; every evening he had to tell them where they were and how many days had passed" since they left Egypt. (Elie Wiesel)

            Leadership is always a challenging venture.

(Written by Joyce Sasse, Oct 07)

100 MILE DIET - A Faith Issue

           Dietary restrictions can be a challenge for any gathered community but for those coming together as church, trying to accommodate the food 'preferences' of one person is an added challenge. I have committed to follow the Manitoba 100 Mile Diet. As the ordered ministry person in a small rural pastoral charge this has offered a unique experience for me and the folk with whom I share ministry.

           Most people with a church experience would attest to the reality that where church folk gather, there is food. We have coffee and tea time, meetings and celebrations which regularly focus on and most always include food. The ministry of food is a vibrant and authentic part of faith work. Jesus gathered us to table.

           Perhaps then, it seems reasonable to include food as a justice and environmental issue that is lifted up in our faith communities. In this article, I would like to share an answer to the often asked question posed to me lately:

Why are you following the 100 Mile Diet?

           It has a lot to do with my attempt to live in right relationship with creation, to offer just rewards to farmers and producers, and to suggest that personal commitment to sustaining a healthy body is part of a divine call.

           One of my greatest concerns is health for myself. Even more of an issue is health of the planet. Eating locally (food produced and grown within 100 miles of my home) offers an opportunity to address both these things.

           Local food tastes amazing. It tastes fresh and rich in flavour, not having lost any taste in long transport or long shelf life. Homemade sauces and pickles, fresh frozen fruits and herbs, home baked, less overly sweet breads and desserts are not only delicious but much better for me. The only things added are those of which I have control over and know about.

           At first, ridding my body of sugar and overly salted packaged goods left me with a strange sensation. Ridding my body of the addiction to caffeine has been difficult. But two weeks into this practice has left me feeling lighter and generally pleased with the results. I have no doubt that it is good for my body.

           Those of us who are looking for concrete ways of changing our lifestyles in order to reduce our ecological footprint may give up car driving, reduce energy consumption in our homes, and change our leisure habits (stop flying). Changing our eating habits is one other way to effect change. Our food travels all over the world, eating up fossil fuel and spewing waste into our air and water. World wide, many farmers are asked to produce crops that damage soil, grow crops strictly for export rather than feeding themselves, and continue the spiral of poverty and injustice. Those who suffer from a 'cheap food policy' are most often the ones who can least afford it.

           A bonus of eating in a100 Mile Diet manner engages others. Folks in the congregation care about each other. They know I am following this diet and so have been regularly bringing me home produce. Our 100th Anniversary dinner and our fall supper have offered a challenge. Attempts were made to find local meats and use produce from congregants' gardens. Apologies were made where food was not available for me. The farmers in the congregation are curious and ask about my purpose. At most meetings and gatherings, the topic of eating locally comes up.   Everyone notices what you are eating. My faith community has noticed and is asking questions, debating and discerning, and finding ways of accommodating the needs of all. The congregation has been very supportive and interested in the concept of eating locally. Folks have been bringing garden produce to the church office on a regular basis, some of it already frozen or preserved, ready for the winter season.

And that is why I am following the 100 Mile Diet. It is a faith issue. An attempt to follow a call to live with respect in creation, to love others and seek justice.

(Kathy Douglas, writer of the above,  is a candidate for diaconal ministry serving in her second year as Student Supply in Niverville Pastoral Charge, Manitoba.)

Worship Resources

White Mass Celebrated

            "The men and women who bring comfort to the sick and dying were acknowledged with appreciation at the first White Mass to be held in Prince Albert, Saskatchewan."

            The Bishop, in blessing the health care employees, explained the term "White Mass" is used "because traditionally, health care workers wore white attire and liturgically, white symbolized hope and comfort for the sick and suffering."

            The Mass serves as a reminder this is a "calling".  "It's not a job", a speaker from the Catholic Health Care Association said.  "Everyone involved in health care is really a part of the Body of Christ at work."

            "People recognize and know when we are Christ-bearers when we care for the sick, the suffering, the marginalized and the dying," Sr. Duggan said.  "They feel and identify the peace and comfort that Christ-bearers bring to them."

(Notes by Joyce Sasse quoted from the Prairie Messenger Oct 17 / 07)

Voices United CD Project

            The phone call came yet again. "Hello. We are a small rural church. We meet most Sundays but rarely have someone to play music for us. If Doreen's granddaughter is here, she plays but usually there is no one. Is there a CD we could get to play the music while we sing from Voices United?"

            Each phone call reminded me of Jesus' story about the persistent woman knocking on the judge's door. Having been for some time in rural and isolated congregations, I could imagine -vividly- the helpfulness of such a CD. Perhaps it would enrich worship times in seniors' homes too, or at youth camps or maybe it could be just a little something to have playing while chores are completed.......No doubt you could add to this list. Thus the door began to open, this time with joy, to the persistent knocker.

            A project has begun involving the General Council worship & music and resource production teams. We are putting together a sample test CD of 25 familiar hymns from Voices United played through on piano or organ -  each hymn 3 or 4 times - so that an individual or a worshipping group can sing along from their hymn books. If this test CD proves worthwhile for congregations, a series of CDs may be produced to ensure a wide variety of hymns are available for all worshippers.

            When someone knocks on a door and it is opened, usually a conversation begins. This is where we are at now. Would you like to receive one of the test CDs to assess how it might be used in your context? Do you have favourite selections you would especially like to hear on an upcoming CD? Is there something else that might be included in the CDs to enrich your spiritual journey or that of your congregation? Do you know of any individual or congregation who might like to be part of this project? Do, please, share your thoughts and ideas with us! Our toll free phone is 1-800-268-3781. May our conversations be rich, surprising and life-giving for all!

(Betty Lynn Schwab, who wrote this item, is in charge of Worship and Music for the United Church's National Office)

Tell The Children

            "We are facing a never seen before destruction of old wisdom and spirituality", Lothar Schullerus writes from his home in Central Europe.  He is the new chairperson of the International Rural Church Association, and is referring to how the maintenance of rural cultural and spiritual values is being neglected.  "We are in danger of losing wisdom accumulated over thousands of years."

            Schullerus pleads with all rural people who will hear.  "Let us share our experiences and prayers, because our problems are the same (around the world)..."  We need to "listen like Elijah not to the storm and the earthquake, but to the silent whisper of the voice of the Lord" ... And we need to "be a voice for the silent voice of that wisdom."

            This is where the art of story-telling is important.  Someone reminds you of a long-forgotten incident.  Slowly, as you start to share memories with each other, the incident comes back to life.  It's like fanning cooling embers into flame.

            The other important thing about story-telling is that, in the telling we gradually get a picture of how the experiences of our life fit together.  Relationships between incidents come into focus and we discover deeper meanings.

            In the Book of Joshua we read the instructions given to the Hebrew leaders when they entred Israel for the first time.  Priestly representative of each tribe were instructed to lift a stone from the midst of the Jordan, and make a marker at the place where they crossed. 

            Why?  "Because, when your children ask what this (cairn) is, you can tell them how God has been with you on this journey."

            It was as important then, as it is today, that we find ways to pass on the stories and wisdom of our heritage.  To do less is to risk the extinction of the culture that has nurtured us.

(Written by Joyce Sasse, Oct / 07)

International News

War Leaves Ugly Scars

            In 1942, because the Japanese invaded Alaska's Aleutian Island chain, the US government moved the Islands' residents 1,000 miles south to an improvised camp cut out of the rain-forests near Ketchikan.

            The touching story of what happened to these exiles is told by Karen Hesse in the book "Aleutian Sparrow".

            Their 9,000 year old cultural home was a windswept, treeless land surrounded by the Bering Sea. They lived through the invasions of the Russians, but their spirits were nurtured by the rhythms of nature and the chants of the Orthodox Church.

            Without warning and without opportunity to take any valuables or tools, in '42 the military moved them and treated them with less respect than the German prisoners of war in the vicinity.  "(We citizens of the US) did nothing wrong, yet we get little to eat, and no doctoring, and our toilet is an open trough washing into the creek."

            However, their men built small cabins, their women tried to give flavour to the tasteless chum salmon, and their elders tried to keep the stories alive.

            These proud people felt the sting of prejudice and hatred.  "Maybe because we laugh easy ... or because the mayor (of Ketchikan) says we are unsanitary, diseased, obnoxious ... that's why they keep taking us to jail ..."

            "We (have) traded our freedom for the government's protection..."

            "If we could have brought our guitars" they lamented.  Still, when they gathered they found occasion to sing and dance and remember.

            The survivors returned home in 1945 to find their homes demolished.  Their possessions were stolen or destroyed.  For a while they were forced to stay in Quonset huts behind barbed wire.  Oil slicks lay heavy over their fishing grounds and beaches.  Their berry patches were crushed.  Their culture was stolen by their own countrymen.

            This beautifully told story is another reminder that war leaves ugly scars.

(Written by Joyce Sasse, Oct / 07)