Archives For Creation Care

The denial and dissimulation of grace, though always a human temptation, became especially pronounced and systemic in the modern world. While it is common to refer to this development as the ‘desanctification’ or ‘disenchantment’ of the world, the key element in this process is the emptying out of the world’s divine referent. What begins to emerge is the idea of pure ‘nature,’ a conception that reduces material reality to a mathematical and mechanical core that operates according to ‘natural laws’ and can be appropriated by us as a resource for our own ends. As natural, the world does not find its origin or end in God. It does not bear witness to a divine intention. If it has any purpose at all, it is of a wholly immanent sort that can be understood–and exploited–through scientific and technological effort.

Norman Wirzba, “Agrarianism after Modernity” in J. K. A. Smith, ed., After Modernity (2008), p. 249.

Where is God in the world?

Posted on April 5, 2013 In Creation Care, Culture, Discipleship, Economics, gospel & culture, Jesus, Justice, Law, Life of the Mind, missional theology, Poverty, Practical Theology, Society , , , , , , , , , , , , ,
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Five reasons I enjoy working in our garden

April 23, 2012

About three weeks ago I made good on my longstanding resolution to reclaim the overgrown garden bed at the back of our yard. We moved into our house in 2007 with dreams of planting, growing, eating, and sharing vegetables we had grown ourselves. A blend of factors conspired to stop us from doing so: we had kids, we worked too much, etc. You get the picture.

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In Creation Care
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Can you create community?

March 14, 2012


“Community will start again when people begin to do necessary things for each other again.” – Wendell Berry (Morris Allen Grubbs, ed. Conversations with Wendell Berry, 75).

I’ve been reflecting on what seems like an innocuous little quote. Institutions like churches and universities spend a great deal of money in the name of “creating community.” Initiatives and programs are started and funded with the purpose of bringing into being that utopian idea of “community.” Berry’s simply (and profound) observation undermines what is often an overly consumerist approach to creating community.

Some reflections:

    1. Community is not a thing to be created; it is shared activity. Community occurs when we give our shared attention and effort to something outside of ourselves.

    2. Community arises most deeply in shared “necessary things.” Healthy community implies that we rely upon our neighbors. It’s almost impossible to really rely on someone in the context of leisure or luxury. This isn’t to say that leisure or luxury are always bad only that they are limited and, of course, to some extent (especially luxury) they are optional.

    3. Community impllies reciprocity or mutuality. We need and are needed. Community cannot be uni-directional.

These values bring to mind my recent trip to Quarryville, PA. At the 2000 census the population of Quarrville was 1,994 (it occupies 1.3 sq miles of land). That means that the borough of Quarryville is about the same size as InterVarsity as a national movement and less than half the size of the university where I do collegiate ministry.

If you spend much time around the town, you’ll notice that agriculture is the primary means of sustaining a family. There are lots of farm-owners and other farmworkers around. There seem to be some dairy herds as well as land that’s producing crops.

You get the sense that there is a great degree of community in that place. It’s not the sentimental sort of community that I often fall prey to. Rather, it’s a robust form of community that for a suburban person might even feel at times gossipy, exclusive, or even provincial. However, it is real community marked principally by what Berry notes above: doing necessary things for one another.

We long to find community, but our modern consumer values mitigate against it. Consumerism makes community difficult because we come to believe that we ought to be able to buy our way out of needing other people (by purchasing a tool, hiring a handman, etc). It makes community feel burdensome. It also belittles necessary things. Who wants to spend their lives doing chores? I certainly do not, but it is entirely possible that our aversion to things mundane is detrmental to the development of our souls in a Godward direction. After all–spiritual formation is, as Eugene Peterson has written, “a long obedience in the same direction.” Mile 26 of a marathon might be a high, but most of the preceding 25 are fairly gruelling (or so I imagine).

We desire nothing so much as “to be named and placed” (Craig Goodwin, Year of Plenty, 80). And there’s no better way to experience this than to get down and dirty and do some necessary things, together.

In Creation Care, Culture, Discipleship, Economics, Jesus, Ministry, Society
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Parents, remember when you used to sleep?

September 14, 2011

Sleep is on my mind today.

I haven’t read it, but a friend tells me that James Bryan Smith (in The Good and Beautiful God) claims that sleep deprivation is one of today’s greatest inhibitors of spiritual formation. I’ve written about how technology enables our loss of sleep here.

Interestingly,  also came across this article about the health benefits of napping at Michael Hyatt’s blog. Hyatt quotes Winston Churchill on the benefits of a midday rest:

You must sleep sometime between lunch and dinner, and no halfway measures. Take off your clothes and get into bed. That’s what I always do. Don’t think you will be doing less work because you sleep during the day. That’s a foolish notion held by people who have no imaginations. You will be able to accomplish more. You get two days in one—well, at least one and a half.

Rest and sleep are something of an ongoing challenge in the Gissing household at the moment.

As an infant our son Nathan (3 yo) slept very well. He began sleeping through the night quite early on, under six months. He has, however, always been an early riser. For a long time his regular waking time was about 6:00a. He’d also take a two hour nap during the day.

Then came the fateful day when we decided to get rid of the paci. Things have never been the same. He now no longer will nap in the day. If he does nap it is only because his level of exhaustion overpowers him–over the weekend he came out after quiet time (not quiet at all, by the way) and sat with me on the couch, he was literally nodding off sitting with me!

He will nap if I am at home and he lays with me on the couch (see left). It’s like in the absence of something and someone to keep him still and peaceful, he manages to keep himself awake doing all manner of things–even when he’s exhausted.

Napping together is a sweet thing, but it’s ultimately not sustainable.

I mentioned to a friend recently that getting married exposes a level of self-centeredness the we rarely know we have absent entering into that relationship. If that’s true, parenting takes us even deeper within our own hearts and exposes more of the issues we have. 

Writing about sleep and sleep problems, as well as parenting, is really about one thing–recognizing our limitations. Each of us has limitations of time, concentration, energy, etc. There is only so much that we can do to increase our capacity in order to meet the challenges of our day. We have to not only increase capacity where we can, but we have to focus and limit ourselves so we’re addressing on the right things.

Chief among those right things is rest and sleep–for big kids as well as little kids. The challenge this week is: what are you going to do to improve the quality and duration of your sleep?

In Creation Care, Culture, Family
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Is enviromentalism innately *elitist*?

May 20, 2009

Rod Dreher at Cruncy Con links to a fascinating piece from the New Republic. Read it here.
In it, Nordhaus & Shellenberger (two environmentalists) explore why environmentalism seems to have real difficulty gaining popular traction. Their conclusion is that environmentalism is essentially a movement in and of cultural elites (like many other important movements like, for example, civil rights):

The problem is not that most greens are elites, per se, but rather that too few of them acknowledge the material basis for their ecological concern and that too many reject the modern project of expanding prosperity altogether.

More:

…[T]he truth is that, while we often talk of our desire for greater community and interconnectedness, we choose ever more privacy, autonomy, and personal freedom. Few of even the most ardent greens could seriously imagine subsuming their individual identities to a pre-agrarian tribe, or abandoning their office jobs for a life of hard agricultural labor. The retreat from older forms of community, and the move toward greater individuation, is universal and largely positive. Colin Beavan and Michael Pollan lament, respectively, the loss of community and the loss of connection between humans and the land. But both choose to live alone with their families in cities, not on agricultural communes, and both express themselves as unique thinkers and writers.

In Creation Care
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