Winter 2001

From the Editor by Jim Ball
Community: Essential for Biblical, Sustainable Agriculture by Dr. Chris Goedhart
How I Discovered Community Supported Agriculture by Trina Hofreiter
A Christian Perspective on Sustainable Agriculture by Dr. Ronald J. Vos
Personal reflections: Of skunk skins, hazelnuts, and thorns by Gary Fawver
The Conscious Life and the Environment by Robert Snyder
Anointing oil with Garlic by Rev. Leroy W. Hedman
The year ahead for EEN

From the Editor

Jim Ball

Dear Friends,

I'll be honest and confess to you that for the most part I haven't a clue where most of my food comes from or how it gets to the Safeway where I buy my groceries or the restaurants where I eat. I have a general sense of how it works, which I don't think about very often (because I know I don't like how agribusiness works). But I don't know the specifics, such as where it was grown or who owned the land. I certainly don't know the people who produce my food.

Attending the annual Christian Environmental Council meeting at Timber-Lee Christian Center in East Troy, Wisconsin, reminded me that there are deep spiritual and ethical concerns associated with how food is produced, distributed, and consumed in the United States. The theme of the October 2000 conference was: "Tilling and Keeping: Agriculture in Harmony with Creation." I thought the ideas presented there so important that I wanted to share them with you. Thus, three articles in this issue are adapted from presentations made at the CEC meeting. Ron Vos and Chris Goedhart teach at the only School of Agriculture located in a Christian college in the U.S, at Dordt College in Iowa. (That it is the only one is an indication of how far removed the Church has become from agriculture today.) Their articles highlight a Christian approach to the problems of agriculture. Trina Hofreiter's excellent article provides us all with a practical way to participate in a solution: Community Supported Agriculture. I urge you to give it serious consideration.

Friends, we've essentially turned "the Promised Land" into a spiritual metaphor, but in the Bible it was a literal place. Before the Israelites entered into the Promised Land, Moses told them that if they obeyed the Lord, "The Lord will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands" (Dt. 28:12). However, if the Israelites were unfaithful, "The Lord will turn the rain of your country into dust and powder; it will come down from the skies until you are destroyed" (Dt. 28:24). When it comes to being stewards of the land, have we been faithful? Read the articles by Ron and Chris and make up your own mind. Remember, though, that Trina provides one destination along the road of repentance. Look for me along the road and say hi.

Community: Essential for Biblical, Sustainable Agriculture

Dr. Chris Goedhart

Last Christmas while my family visited on the East Coast, my wife asked me pick up groceries at the local A&P. The abundant offerings of this huge store were overwhelming. Wandering up and down hundreds of feet of aisles, I looked for those few items on my shopping list. Reflecting on this and similar trips made by millions of Americans in the aisles of plenty each week, I realize it's hard for anyone to believe that a crisis exists in agriculture. As supermarket shelves are restocked daily and brim with products from apples to zucchini, can we really be in the midst of a crisis of global proportions?

Some American experts have asserted that no crisis exists. Steven Moore of the CATO Institute wrote in What Farm Crisis: "In 1998, food in the United States is cheaper than at any time and at any place in world history. This is one of the great modern-day success stories and one of mankind's greatest technological triumphs." Steven Blank, an agricultural economist at UC Davis and author of The End of the American Farm, predicts "...the production of food and other agricultural products will disappear from the United States because it will become unprofitable to tie up resources in farming." That such a prediction is considered reasonable and inevitable seems to illustrate the dimensions of a crisis which extends beyond agriculture.

Others viewing our food system have come to the conclusion years ago that something is profoundly wrong. Even during the agricultural boom years of the 70's, author and farmer, Wendell Berry wrote of a crisis of ecology and agriculture resulting from a crisis of character and of culture. More recently in his book Another Turn of the Crank, Berry wrote, "From the point of view of the farmer, the ecologist, and the consumer, the need to reform our ways of farming is now both obvious and imperative." Christian agronomist, C. Dean Freudenberger, wrote in his 1984 book, Food for Tomorrow, that a crisis exists in agriculture. "Radical change in our relationship to the land, to the world ecosystem is urgent... In order to make this change a reality, we must first change our minds about the land and our relationship with it."

Even if the situation were not a crisis, Christians still have a duty to look beyond the store aisles to see farm rows. We have to look into our shopping carts and observe farms, plantations, farmers, laborers, watersheds and landscapes across the globe. In that process it may be useful to understand that the divergent views of agriculture relate directly to the world views of the previous observers.

What steps might those operating out of a Christian world view take to discern the nature of the current agricultural situation? First, they should work at accurately describing and understanding the current agricultural situation. Christians should recognize that sin has affected and distorted God's intentions for humans and his good creation. Next, Christians should attempt to describe a normative agriculture; an agriculture which reflects our roles as image bearers, earthkeepers, and seekers of justice. Finally, Christians should outline steps which would transform the current system into a normative system. I would suggest that these steps be taken not only by farmers but by anyone who participates in the food system. I believe there is a role for communal participation in viewing and visioning.

Many current observers of modern agriculture have suggested one of two alternative views of the crisis in agriculture. The first alternative is that the crisis is caused by agricultural problems and fortunately technical solutions can overcome the problems. There is the belief that science-based solutions are needed to fill knowledge gaps which will in turn overcome crisis of agriculture. The second alternative is that the crisis is caused because agriculture is the problem. Individuals holding this view advocate reconstructing a "sustainable agriculture" which integrates three main goals -- environmental health, economic profitability, and social and economic equity.

However, I believe that Christians should see another alternative, a deeply rooted agriculture crisis which at its core results from the sinful human condition. At its root, the agriculture crisis is not a technological problem requiring a technological fix but a spiritual problem. At its heart lies the question of "who's number one?" Matthew 6:24-34 urges us to first seek the kingdom of God.

There are many implications to seeing the agricultural crisis as a spiritual crisis. Since we are taught to maximize our own good as we look out for number one, humans are unwilling to recognize that the human economy properly resides within and is subservient to God's economy. Modern culture and sin so thoroughly infuses an anthropocentric view of life and agriculture that many in agriculture have difficulty imagining a theocentric worldview applied to agriculture. Even those recognizing the depth of the problem feel trapped by the dominant culture and current structure of agriculture.

But the blame for the crisis falls on each and every one of us. As food "consumers" we fail to see the connection between our consumption and the agriculture crisis. Frankly, consumers prefer and the food industry prefers this ignorance. I've even had my own mom throw up her hands in exasperation and tell me, "Do you know how tough it would be shop if I had to know something about how each food was produced?" But as Wendell Berry states, "Eaters must understand that eating takes place inescapably in the world, that it is inescapably an agricultural act, and that how we eat determines, to a considerable extent, how the world is used." Thus, blind consumption hides the abuses of land and people.

Finally, while at its core a spiritual crisis, this crisis will require healing and understanding provided by each sector of society working as a community. This should involve not only farmers, but also scientists, social workers, politicians, shoppers, and indeed entire congregations recognizing their calling to be God's agents of change throughout all of life.

Why and how should this be done? Christians recognize that God has created and continues to maintain creation (Colossians 1:15-20). God reveals himself to all humans through creation (Romans 1:20). Therefore, all Christians should be aware of this testimony and seek to care for the cosmos. Properly understanding the workings of creation should guide our work as caretakers. Christians, both individually and communally, should examine the influence of their consumption on the care of the creation, its creatures, and the well-being of humans and human communities both at home and globally.

Specifically Christians should be aware of:

how agriculture practices continue to degrade soil and water resources
how urban sprawl threatens the ability of many to maintain agricultural livelihoods;
how the trends of consolidation and mechanization have produced work places which dehumanizes its workers and work which removes the ability to steward creation;
how the modern agricultural economy thrives on the unjust treatment of workers;
employment of those who are unable to complain (undocumented workers);
high rates of poverty among field crop workers; average wages are $5.84/hour, one-half of farm worker families earn less than $10,000/year, of U.S. field crops workers, only 41% have unemployment insurance, only 26% have workers compensation, and only 4% have health insurance;
how the patterns of consumption effect poverty and hunger in other countries.

In light of this, Deuteronomy 24:14 states: "Do not take advantage of a hired man who is poor and needy whether he is a brother Israelite or an alien living in one of your towns."

If you are surprised to learn some or all of the above information, you may want to learn about some of the alternatives which exist. Alternative systems of purchasing exist which restore the buyer's relationship to the producer and reward producers for using long-term practices of land stewardship. Learn about fair trade organizations which seek to obtain a fair return for producers of bananas and coffee. Consider purchasing foods locally through community supported agriculture projects (CSA's) or through food buying cooperatives, organic producers, or producers you know who produce food with care. Finally, each of us can benefit by reading and studying Deuteronomy 28 in which blessings are promised as a consequence of fulfilling a covenantal relationship with our Creator and the land.

In our attempts to apply what we believe are Biblical principles to the current agricultural system, we must work communally and humbly with those in the food system. Our principles must be informed by a thoughtful understanding of creation. Our actions must reflect a concern for our Creator, His creation, and our neighbors.

Christian L. Goedhart is Professor and Chair of the Department of Agriculture, Dordt College. This article is adapted from a presentation given at the October 2000 Christian Environmental Council meeting.

How I Discovered Community Supported Agriculture

Trina Hofreiter

It was a breezy August afternoon in Sacramento, California, when I realized that chamomile tea came from flower petals. As an eager participant in Target Earth International's annual Student Leadership Training Conference, I was one of a van load of eager college students who rolled up her sleeves to help out a local farmer with his harvest. "You can pick the chamomile," he said, gesturing to a beautiful patch of daisy-like flowers. "Those?" I asked, incredulously. "Those make tea?" As I placed each flower carefully in a bag and inhaled the deep, sweet scent of my favorite drink wafting up from the blossoms, I marveled at the miracle of God's beautiful creation. I also realized a disturbing truth: I didn't know where my food came from, how it was grown, or who grew it.

This is a sad fact of the modern American lifestyle, and it's a tragic trend that we, as Christians, can work to reverse. In Genesis 2:15, we are called by God to abad and shamar-to till and keep-the Garden of Eden. Although many of us are not farmers, and do not directly till God's soil, we can support those who do so by becoming involved in the Community Supported Agriculture (CSA) movement.

That afternoon in August was my first introduction to the CSA concept. After working in the community garden, we visited an experimental farm at the University of California, Davis where students planted, harvested and distributed organic vegetables to households in the area. This is the fundamental idea behind CSAs: families and individuals buy a share of a local farmer's harvest, and in return they receive weekly supplies of fresh, locally grown produce. Everyone benefits by this association; the farmer has a guaranteed market for his produce, and the shareholders not only know the source and quality of the produce they consume, they also know it is being produced in an environmentally sustainable manner.

The idea of connecting food producers and consumers began in Japan in the 1940's, and has since spread worldwide. While attending Target Earth's Global Stewardship Study Program in Belize, Central America, I worked with a local Belizean farmer who has brought the concept of sustainable agriculture to his own farm. Mr. Scott's vision of 'tilling and keeping' God's earth was truly inspirational. Whether brushing a pest off his tender cabbage leaves, offering a bushel of oranges to the neighbors or lifting his tenor in hymns of praise at church, Mr. Scott honored Christ by mirroring Genesis 2:15 in his own life.

The CSA movement first caught hold in the United States during the 1960's, and grew in popularity during the 1980's. From the shareholder's standpoint, consumers were concerned about the health risks associated with using chemical pesticides on their food, disheartened by the disappearance of local farms, and disappointed by the quality of the produce found in their local grocery store. As a result, some CSA farms were started by concerned community members who wanted more control over the production of their produce. Other CSA farms were started by farmers who were seeking a stable market for their organic produce. There are now over 400 CSA farms in the United States, and membership continues to grow with each harvesting season.

From Wisconsin to Florida and from Washington to New York City, Christians all over the nation can find a CSA near their communities. A complete listing of current CSA farms is available from the United States Department of Agriculture's Alternative Farming Systems website http://www.nal.usda.gov/afsic. Updated monthly, this is the most current source of information available to Christians seeking to become shareholders in a CSA farm.

As I boarded the plane to return home from the Target Earth conference, I vowed to take God's directive in Genesis 2:15 and apply it to my daily life. As a result, I found a local farmer and pledged to support him by purchasing produce from his farm. In exchange for my investment, I now receive weekly baskets of farm-fresh vegetables, as well as a flyer full of interesting and innovative recipes.

The garden is a holy place. It is where God first brought man into the world, and where the daily miracle of life continues to sustain humanity. As Christians, we must support those who are working to keep God's earth in accordance with the Scriptures. Community Supported Agriculture is a method of farming that cares for Creation, ensuring the productivity of the land for many more generations. For the suburban Christian seeking to act out God's directive on a daily basis, joining a CSA can be the first step in a lifetime of tilling and keeping.

Trina Hofreiter is a fourth-year Environmental Science student at New College of the University of South Florida. This article is adapted from a presentation she gave at the at the 2001 Christian Environmental Council meeting in East Troy, Wisconsin. A hearty Florida native, she is currently designing a wetland to filter saltwater effluent from the tanks of New College's Marine Biology building. This thesis project will also incorporate aspects of environmental education and community outreach - both areas she hopes to pursue upon graduation in May. She is fascinated by God's creation, and hopes to continue working to preserve, protect and restore the beauty of His work throughout her life.

A Christian Perspective on Sustainable Agriculture

Dr. Ronald J. Vos

Introduction

North Americans live in a society that is generally disconnected from its food supply. They are also disconnected with the people and policies that affect how it is grown. Our society thrives on "cheap" food and therefore little value is assigned to it. In comparison European countries, because they have experienced starvation as recently as World War II, place a much higher value on food. However, our North American cheap food policy may turn out to be very expensive if the depletion of soil and other natural resources as well as other social costs are included.

As redeemed Christians, what is our role in the area of agriculture? Is it the notion that Christianity is merely a personal experience that applies only to one's private life and therefore has no application to agriculture? I reject that as being incomplete. Instead, what is needed is a complete transformation of the prevalent agri-cultural situation. This requires special discernment from humans (Christians and non Christians alike) who are created as God's image bearers.

Even though God created everything good, sin has destroyed the perfect relationship that existed between human beings, between God and humanity, and between humanity and the rest of Creation. However, because He loved the World (John 3:16) that He made, God in the person of Jesus Christ came into this world to pay the penalty for sin. Through his suffering, death, resurrection, and ascension, Christ has redeemed his people and all of creation. In gratitude, with the help of the Holy Spirit and by the use of scripture, we are called to spread this good news and seek to reform human activities to be in accord with the original mandate. As Chuck Colson writes in his book How Now Shall We Live "Salvation does not consist simply of freedom from sin; salvation also means being restored to the task that we were given in the beginning - the job of creating culture. . . . Christians are saved not only from something (sin) but to something (Christ's lordship over all life)."

As a result of the fall, every part of creation was subjected into enmity toward God. And yet God established a covenant with humanity and the rest of creation (Genesis 9:8-11,22) that He would never destroy the world again with a flood. It is obvious from this convent that God delights in the other parts of his creation as well as humanity. This is in stark contrast to the modern utilitarian view that the value of creation is determined solely by how it can benefit and be utilized. This places great responsibility on Christians in how we interact with creation. For while the natural world obeys God's laws without any choice in the matter, in culture and society God rules indirectly, entrusting to humanity the tasks that need to be done. However, humanity often rebels against God's created order and moral law assuming that they can escape the consequences.

The covenant which was fulfilled in Christ's death and resurrection has personal consequences for believing Christians as well as cosmic consequences for creation. That redemption is not just for humans but for all God's creation is shown in Romans 8:21: "the creation itself will be liberated for the bondage of decay." It is also shown strongly in Colossians 1:15-20 where it is described that everything was made for and by Christ; everything holds together in Christ; and everything will be reconciled by Christ. Redemption at the end of time is not and end to the creation, but the beginning of a new heaven and a new earth. God will make all things new! (Rev. 21:5)

God delights and enjoys the great diversity that he has made (Genesis 1, Ps.104, Job 38-41). This fact has great implications for how we practice agriculture. Allow me to give two illustrations. Weeds are not some evil plants that have been planted by the devil, but plants that are growing in places that humans wish they were not growing. A weed is simply a plant that is out of place from a human view point. This plant still functions as God intended. It prevents soil erosion by anchoring with its roots and reducing the impact of raindrops on soil with its leaves; produces carbohydrates as a result of photosynthesis; and can serve as a source of food and protection for other creatures. Domestic animals are not just objects that produce something to be utilized by humans. Animals are part of God's creation and their diversity apparently give Him great pleasure. An animal gives praise to God by allowing it to be the animal that God intended it to be. Humans must remember this fact as we raise our animals for food and fiber. Christians especially need to remember that they are dealing with something that is not theirs. Creation is a gift given them by the Creator Himself. This fact should instill in Christians a sense of awe and respect.

Sustainable Agriculture

While the industrial model of agriculture is very prominent today, the Sustainable Agriculture model is gaining acceptance as Vos and Vander Zee point out in their chapter on Sustainable Agriculture in the book Signposts of God's Liberating Kingdom (1998). Sustainable Agriculture is an agriculture that is economically viable, resource efficient, environmentally sound, promotes justice to both the human and non-human creation, and builds community while providing food and fiber for humans for long periods of time. While many agricultural producers would probably agree with this definition, for a variety of reasons it is not practiced to the fullest extent possible.

Worldview and Sustainable Agriculture

A person's relationship with the ecosystem does affect his or her perception of Sustainable Agriculture. If we live according to our worldview, either God , the rest of creation, humans, or something else is exalted. We are not passive observers of the ecosystem. Humans are directly involved in the ecosystem and like the rest of creation are created by God. For example, we derive our food and the air we breathe from the ecosystem and we add wastes to it. How we react with the rest of creation is largely a spiritual matter. In fact, what we call the ecosystem reflects how we view it. It is often referred to as nature but the more correct term is creation. We must ask ourselves if our own individual philosophy when extended to its logical conclusion leads to sustainability.

A biocentric person exalts the ecosystem over humanity. Humans are often seen as a pathogen that threatens the health of the planet. While exalting the rest of the creation may appear unselfish, people who believe this would either tend to worship creation or remove themselves from it in order to conserve resources for the good of the ecosystem. It is pointless to discuss the sustainability of this world view if people are removed form the world - however good this might be for environmental quality. If humans are allowed to exist under a biocentric world view, their food and fiber needs as well as the economic viability for agricultural producers would have little, if any, priority. Most people reject this view as being outlandish.

A worldview that is commonly held by people is the anthropocentric view that exalts humans. This view places people above the rest of creation and assumes that people are accountable to no higher authority for their treatment of the rest of creation. Everything created is made for humans and nothing has intrinsic value. Things only gain value if humans decide they are valuable. Land is worth only the amount of the income it will produce for its owner. Therefore the best use of land is what brings in the most income. Forests or prairies only have value and should be preserved because they can provide us with a plentiful supply of oxygen; or because there may be some plant species that could serve as future sources of medicine or food for humans. The anthropocentric view puts the forests and prairies economic value above its intrinsic value. An anthropocentrist will often speak against short-term greed and selfishness while advocating long-term greed and selfishness. Since Creation exists solely for human benefit, according to this world view all technology is good technology because it hastens the human exploitation of creation for human good. Fallen humans, including many Christians, often embrace this worldview, largely because of the misinterpretation of Genesis 1:28. Christians who recognize that humans are created in God's image often think this gives them the right to use their power to do as they please, rather practicing the servant leader model as exemplified in Jesus Christ. It is our selfish human nature that is exhibited most in this worldview.

An anthropocentric view does not promote Sustainable Agriculture. Under this view, some people, but not all, will have food; some people, but not all, will have a reasonable quality of life; and some, but not all agricultural producers, will be economically viable. This is considered a normal economic process because there is a "survival of the fittest" mentality driving this worldview. There is no place for justice in this worldview except that which humans decide is just. Destruction of creation is driven by human greed and selfishness.

Theocentrists believe God is in charge, that people were created in part to be faithful stewards of the ecosystem, and that every part of creation belongs to Him. They acknowledge that there is a separation between God the Creator and His creation and thus the creation is not equal to God. Because of Adam's sin, humans have separated themselves from God. We have exercised our place in creation wrongly. We are rebels who have tried to make ourselves the center of the universe. This was not part of God's original plan but it is symptomatic of the selfishness and greed common to all humanity apart from God. God sent His son Jesus Christ as a sacrifice for this sin and separation. By His death and resurrection He has conquered sin. As redeemed Christians we can now have the freedom in Christ to exhibit the theocentric view of creation. To acknowledge that the Lordship of Christ extends to every cubic centimeter of creation. Christians, of all people, should not be destroyers and exploiters of creation, but should treat creation with overwhelming respect. Our role as servants in creation should be to care for it with compassion and humility. We are called as faithful stewards of creation that God loves.

Theocentrists exalt God over creation, including humans. Following the example of Christ as servant leader, they have the ability to put others above self and see humans as caretakers of creation accountable to God. This view is consistent with Sustainable Agriculture and will promote good environmental stewardship and sufficient food production. This results in a reasonable quality of life and thus the long term sustainability of creation.

A concept appropriate to these issues is that of "usufruct." This concept should be a guiding principle in how we should practice agriculture. Usufruct is a word that is rarely used today. In fact, most modern dictionaries do not have it listed, probably because the concept is no longer considered relevant in our modern economic climate. Usufruct literally means to "use the fruits of." It is the right to utilize and enjoy the profits and advantages of something belonging to another so long as the property is not damaged or altered in any way. In response to the concept of usufruct Wendall Berry has stated: "To receive the gift of creation and then to hasten directly to practical ways of exploiting that gift for maximum production without regard to long term impacts is at best ingratitude and at worse blasphemy ( the act of claiming for ones self the attributes and rights of God)." May God guide us as we seek to do His will in terms of how we practice our agriculture.

Ronald J. Vos, Ph.D., is Associate Professor of Agriculture, Dordt College, Sioux Center, IA. This article was adapted from a presentation made at the Christian Environmental Council meeting, October 20-22, 2000.

Personal reflections: Of skunk skins, hazelnuts, and thorns

Gary Fawver

I am becoming reflective at the grand "old" age of 62.

As I looked back on my life recently, I became aware that it has been filled with numerous outdoor experiences. Then as I looked around my house and my office, on shelves and in boxes, I noticed a lot of "stuff" brought back and saved from those outdoor adventures. There is a skunk skin, bits of Mountain Goat hair, seeds and nuts, sea shells, rocks, dried flowers, piles of nature photographs, and much more.

These items have been, for the most part, what I call memory makers, touch stones with my past. I think there is a biblical precedent for this type of thinking. In Joshua, when the nation of Israel was ready to cross the Jordan River, Joshua was told to instruct the people to take 12 large boulders from the riverbed and stack them up. It would serve as a memorial to remind future generations what had happened at that place. (Joshua 4)

I am realizing that the items in my collection of outdoor memorabilia speak to me when I see them. Each item represents something that happened to me at a particular place and time. Take my skunk skin for example. I purchased it from a Native American in 1958. I was working in Wisconsin as a counselor at a summer camp. As I saw it lying on the sales table, my mind flashed back to a childhood family vacation to the north woods. One of the highlights of the week was to drive to the local dump, sit in our car and watch the Black Bears come and feed on scraps. On one particular evening, a skunk was there, with its head stuck in a bottle. Struggle as it might, the bottle would not come off that skunks head. No one seemed to want to help, for obvious reasons. Then a Native American got out of a car and very quietly walked over to the skunk. She bent over and very carefully held the skunk and the bottle and separated the two from each other. The skunk looked at her and walked away in one direction and that kind lady in the other.

The beautiful soft skin went with me through every organized camp program I have led, since that summer in 1958. During one backpack trip with wards of the juvenile courts it was proudly displayed at the top of our team lance. We were called the Polecats. The skunk skin has also been used over the years in game playing and in story telling.

I have carried a large Hazelnut (filbert) in my pocket for the past 8 or 9 years. Ever since I moved to the Chehalem Valley in Northwestern Oregon, I have loved to eat these delicious morsels. Nearly three fourths of All-American Hazelnuts are grown in Oregon.

I teach, with much enthusiasm, a course called the Christian Classics. It is a study of the writings of men and women, which continue to inspire and instruct us in our spiritual pilgrimage. I was surprised to find in the writings of the 15th century Englishwoman, Julian of Norwich, a wonderful reference to the filbert. She said: "In this little thing I saw three properties. The first is that God made it, the second is that God loves it, the third is that God preserves it. But what did I see in it? It is that God is the Creator and the protector and the lover. For until I am substantially united to him, I can never have perfect rest or true happiness, until, that is, I am so attached to him that there can be no created thing between my God and me." As I share this passage, I give out hazelnuts to listeners, reminding them that they are created by God, loved by God, and protected by God.

During the summer of 1999, I spent a month in Zimbabwe. Several times I was able to get out into the Bush. Whether walking to an African's thatched hut to buy eggs, or stalking Black Rhinos, I was very much aware of the numerous thorns that seemed to reach out to scratch and tear. One time a friend stepped on a limb and the thorn pierced his shoe and lodged in his foot. I observed thorn hedges to keep wild animals out. Throughout the month I collected some samples of these thorns to bring home. One has thorns going two directions, making it very difficult to free oneself. Another has thorns two and a half inches long.

These thorns are to me symbolic of much that takes place in Africa. To be sure, Africa has incredible beauty with its varieties of animals and birds. But Africa is a harsh land. In the Bush one sees the difficulty people have in eking out a living. In the cities one observes very thorny social problems. Perhaps the worst is the AIDS epidemic sweeping the whole nation. I am reminded that part of the curse of the sin of Adam and Eve was the infestation of briers and thorns on the land. (Genesis 3) And I remember that the enemies of Christ, to display their hatred and mockery, placed a crown of thorns on his head. When I see the shadow box containing my thorns from Africa, I am reminded to pray for these people, the problems that exist, and for those working to solve them.

Well I've always believed that you can learn much about a person from what he/she collects. Now that you've read this essay about my collections from nature, what can you tell about the type of person I am?

The Conscious Life and the Environment

Robert Snyder

Isaiah 58 is one of my favorite Old Testament passages. It deals with the demand for integrity in the lives of those who follow God. This great prophet points out that ceremony and ritual without just and righteous behavior towards our neighbors and family is meaningless to God. Jesus taught this concept frequently in the New Testament. The most direct reinforcement of this truth is when Jesus connects the command to love God with all our heart, soul, and mind with loving our neighbor (see Mark 12: 29-31). I am a biologist and member of the Zahniser Institute for Environmental Studies at Greenville College, some see my job as purely secular; a job focused on the study and care of the earth. But I see a direct connection between my job and loving God and neighbor.

God's creation is like a giant endowment fund. Like money in the bank, this fund generates interest in the form of resources that we can harvest to meet our needs. However, using these resources at a rate greater than the interest generated by the endowment fund (creation) eats into the endowment itself. One job of biologist involves monitoring the creation. We watch for threats to the long-term balance and health of natural systems that reduce the ability of the earth to provide for our needs in the future. As Christian biologist we work to protect the creation, not because we worship the endowment (creation) but to preserve the long-term base for human sustenance. We also see the creation in all its wonder as a testimony to the greatness and majesty of God. There is nothing like time spent in true wilderness to renew ones perspective as to how awesome God is. It is important to insure the continued existence of nature as God created it in all its diversity. These things not only deserve respect because they are part of God's handiwork but they also serve as a testimony to God's majesty. Not many of us allow our children to treat our homes or cars in destructive ways. Most of us would be upset if our children vandalized the neighborhood we live in. When our children are recognized as respectful and good stewards it makes us proud. Does it not follow that our Father is pleased when he sees us treat his creation with honor and respect?

Protecting the Creator's endowment is not easy. To a large degree we live our lives on automatic pilot. That is probably necessary if we are to keep our sanity in the hectic pace of an industrialized society. However, an occasional review of society's underlying messages helps us be in charge of the decisions we make everyday. These messages have a significant impact on how we think. Watch television commercials with a critical eye and you will see that we are constantly enticed to use our money to buy youthfulness, health, happiness, sex appeal, and even more wealth. The messages do not promote moderation. Compare this to the concept of the tithe. It teaches us not to focus all of our resources on ourselves. We voluntarily moderate our spending so that we can help others. In fact, self-discipline and moderation are two common themes we see in the Bible. This runs counter to the messages of modern society. If the media serves as our mirror, then it is evident that we are a society that seeks after a limitless good life with the expectation that science, technology and wealth will allow us to avoid any consequences of excessive living.

Technology and wealth are not themselves the problem. I have witnessed the ravages of disease and hunger in regions where the advantages of the industrialized

society were not available. I would not trade that life for mine. However, I do feel a responsibility to avoid a headlong rush into more pleasure and less pain without thinking about the steps I am taking. It is my desire to live the conscious life. In church and Sunday school we are frequently called to examine the personal spiritual and emotional toll of various behaviors or beliefs. We rarely consider ways in which our material existence impacts the world around us. Are there ways of increasing awareness of the hidden consequences that our lifestyles have on our neighbors in this and future generations?

Imagine this: I step out of my house Onto the cement garage floor. Ipush the button for the garage door opener and get into my car. Stopping by the fast food drive-up window I order a sausage-biscuit and coffee. After an hour of driving on the expressway with thousands of other single passenger vehicles, I arrive in the office garage. I ride the elevator to my floor and walk across synthetic carpeting into my cubicle.

During the whole year that I commuted to work did I think about where the energy came from to open the garage door: did we dam a great river or strip a hundred year old forest to find the coal to produce the energy. Did the money I spent on petroleum products enrich the coffers of a New York executive, Arab sheik or maybe despotic leader who persecutes Christians? Did the coffee I drank come from Juan Valdez walking romantically down the mountain roads of Colombia? Do our coffee dollars help a peasant farmer take better care of his family or does it go into the national budget to help a poor country buy weapons to keep its people in line (or even murder them as in the case of Rwanda)? That neatly wrapped sausage -did I realize it was a pig fattened on corn grown in the Midwest? Have I thought about the fact that most of the pesticides and fertilizers helped produce corn to feed animals? What about those who would be overjoyed to be able to eat the corn fed to the hogs (or the food I feed my dog). Are the pesticides used on the corn finding their way into the fish we catch in the lakes or may be even into the groundwater we drink? And who is getting rich on all of this? It certainly is not the farmers.

We are a hard working people and much good has been brought about by our efforts. When we have seen destruction caused by our actions, we have frequently taken steps to correct them. But it takes work to live conscious lives. In spite of this we are told not to grow weary of doing good Gal. 6:9. So, let us make sure that justice extends to the poor and powerless (read Isa. 58). Let us make sure we are not robbing the next generation of the natural resources or natural beauty that belong to them. Let us evaluate the price of our current lifestyle. Let us study so that we know what impact our actions may have on our poorer brothers or sisters who make up 2/3rds of the world. Let us make conscious decisions about the way we live and then let us live life abundantly with great rejoicing for what the Lord has done. But let us not perpetuate heedless consumption while hiding from any pain that our actions might cause. We rarely hear the story of Lazarus (LUke 16: 19-31) and the rich man preached from our pulpits. While working in Rwanda, I heard this text used for sermons numerous times. The story reveals that feigned ignorance does not serve as an excuse before our lord. Though it might take an extra effort to find out how our actions impact both our neighbors and the rest of creation, I believe this awareness is demanded of us if we are to live as salt and light in this world.

Anointing oil with Garlic

Rev. Leroy W. Hedman

Editor's note: We hope you'll share our delight in reading this humble, faith-filled essay (its rhythm suggests a sermon more than a dry essay) from a man who said, simply, "Please accept this little article from a grateful heart for God's many blessings during our twenty-five years of pastoring. My wife, Diana, and I have served several small congregations and continue to pastor and minister here in south Seattle (Georgetown neighborhood) Wash. We are independent, Full Gospel and non-denominational."

I don't know what it says in your Bible, but in mine, KJV, it tells us to call for the elders if we are sick, and to anoint with oil, and the prayers of faith would save the sick-heal them! James chapter five, verses fourteen and fifteen.

The question is asked, is there any sick among you? You might well respond, "any, you got to be kidding, right?" Many such afflictions exist both inside and outside of the church. However, my desire here is not to be dogmatic, theological and controversial. Rather, my keen desire is to share some anointing oil insight with you, that you and yours may be healed.

One could presume that James was referring to olive oil, but it doesn't say explicitly. Perhaps at some point in time since then, the unfortunate whale may have been harvested for its beneficial products. Maybe some poor fellow only had some leftover car oil, and had a need for obedience, and used some "oil." If the prayer of faith raised the sick in mercy, I'm fairly sure that the type of oil mattered not! In fact, I had a wonderful youth pastor at my home church in Seattle, who when he was sick, was surprised by his youthful flock with effectual fervent prayers, and motor oil on the forehead! This is not my prescription, but it worked and the illness fled!

Now before you go writing me off as some whacko extremist, let me tell you that I probably am! By my acknowledgement, I free both myself and you the reader to freely partake in this little practical exercise, and you will see why.

Somebody had run off with my bottle of anointing oil, a nice, extra virgin pure olive oil, which I kept in the pulpit. We are free in our assembly to do just what the Bible says; and so, now you know that we are of the group that believes in merciful and scriptural divine healing, according to God's will, and "by His stripes, we are healed." (So says Isaiah and Peter). Do all get healed? No. If so, I would probably be buying advertising time on a national Christian broadcast station!

Isn't it fascinating to see the medical professions scurrying around to get in on the bandwagon of prayer-option healing? Indeed, scientific research shows that more people are helped with prayer and faith than without. DUH!

Back to my point. I misplaced my anointing oil. Maybe I threw it out because it smelled old. Or the cleaners mistook it for some cooking oil and put it back in the kitchen. It doesn't matter because I replaced it with a little bottle of expensive and aromatic Olive Oil with Roasted Garlic. Now, you know, I've been pastoring a long time, don't you? Maybe too long, you say? Nah.

In the last few years, we have increased our gardens and flowers around the church and parsonage, and one of the most enjoyable things to grow is garlic. Onions and chives and garlic growths produce beautiful blooms and seed heads, if allowed to grow. Most of them don't last that long because they are harvested; still, their flowers are lovely when they can bloom. Our efforts brought free media attention with full color and three pages of gardening and composting instructions. The church has been part of a local garden and arts tour, where we show the gardens and have a free barbecue too. The community loves it and we are happy to share for the glory of God.

Anointing oil mixed with garlic is pleasant. It represents, in a way, the highest faith in a merciful and sovereign God, and a connection with God's creation which, for us, is quite natural, appealing and inviting! Imagine the recipient who partakes of this simple New Testament act of faith. He or she is asking for the merciful hand of God to touch, restore, heal or cleanse. What a promise! What a physician is our Christ! What a miracle in this age to have simple faith at all! What a surprise to the participants to have the fragrance of garlic with the olive oil! So, I dab my finger to get it coated with oil, and apply it on the waiting forehead. This is done with reference to Old testament anointing, and the oil that ran down on Aaron's head to his beard. We are not that extravagant, but you get the picture.

As we pray, hand on head, oil on forehead, others called to minister nearby, we beseech God for the seeker. The faint garlic perfumes the air, and the profuse penitence of the woman who broke the alabaster box of perfume and anointed Christ's feet comes to mind. THERE IS NOTHING WRONG WITH ADORATION, OBEDIENCE OR PLEASANTNESS OF AROMA. Oh, by the way, it surely beats the stale smell of old oil. If there is one thing we want in our Evangelical and charismatic beliefs and services, is FRESH OIL. Now, I'm not referring to age, but spiritual quality. May the Holy Spirit always dwell in us and upon us with FRESH ANOINTING OIL! This illustration is throughout the Word, and real spiritual life cannot be "had" without fresh, new, real oil. The oil of gladness comes to mind from Isaiah.

Lest you think I've lost my mind by adding garlic to the mix, perhaps I can remind you of some biblical principles. Such as: We must toil to get the cursed and thorny ground to produce, since the Fall of man. Like the remedy which Christ will bring with the deserts blooming like a rose, and the lamb laying down with the lion. And, a new heaven and a new earth, wherein dwells only righteousness. With these in mind, and the fact that we worship the Creator, the commands to replenish the earth can mean more! We take this quite literally, and hope to make this environment in which we live a little better for having passed through. Adding garlic to the mix is only symbolic of what we are doing around us to heal the creation in any way we can. We not only pray for the sick, we instruct them how to garden, compost and how to do these with less destruction of God's creation. So, when they eat cleaner, safer foods, they will also bring healing to themselves, and to their locality.

Well, the proof is in the pudding or in this case the fresh produce on which we feast, and share with the Georgetown community. Hopefully, along with the method, there is a message to our madness. We now add garlic to our healing, anointing oil. Should you choose basil, that's just fine, or maybe rosemary. It doesn't matter, as long as it is mixed with faith and heals God's creation. Any such concoction applied to the seeker along with simple faith is bound to be holy oil. Happy anointing!

The Georgetown Gospel Chapel congregation received the U.S. Environmental Protection Agency's Energy Star energy savings award for 1999.

The year ahead for EEN

The coming year presents some exciting creation-care opportunities for the Evangelical Environmental Network (EEN). Right now three prominent Christian organizations are seriously considering joining the Network and becoming Partners with EEN. Our relationship with the National Association of Evangelicals continues to grow. These developments mean that more and more Christians will hear our biblical message that caring for all of God's creation is a natural part of being a disciple of Jesus Christ.

In concert with these expanding opportunities to reach out to biblical Christians is EEN's major new initiative that will be launched in 2001 - the Healthy Families, Healthy Environment educational campaign. We're convinced that one of the best ways to help people understand the importance of "environmental" concerns is to help them see the connection between human health and a clean environment. We want to do our part by helping evangelical Christians understand that their desire for healthy families requires a healthy environment. The campaign will have a special concern for the health of children, who are more vulnerable to environmental threats than are adults. To give you a sense of what children face, here are some disturbing statistics:

Since 1980 in the U.S. asthma has increased 74% among children and teenagers ages 5-14, and an astounding 160% for children 1-4. By 2020 asthma sufferers are projected to double to 29 million with one family in five forced to live with the disease. African-American children are four times more likely to die from asthma than white children are. Asthma deaths in children and adults in caretaking years have increased 40% since the mid-70s.
Several forms of childhood cancers have risen sharply in the last 15 years in the U.S.: brain tumors are up more than 30%, leukemia is up 10%, and testicular cancer is up 60%. Cancer is now the second leading cause of childhood death.
One in four children in the U.S. live within one mile of a hazardous waste site.
In the U.S. 4% of high income, 5.4% of middle income, and 16.8% of low-income children have blood levels of lead that exceed recommended levels. Lead remains in 74% of the nation's housing stock. 28.4% of African-American children have dangerous blood levels of lead.
Fewer than 20% of the 15,000 high-volume synthetic chemicals in the U.S. have been tested to determine whether they pose a danger to unborn children.
Worldwide, one in five children do not live to see their fifth birthday - mostly because of avoidable environmental health threats. This results in 11 million childhood deaths a year.

The Healthy Families, Healthy Environment educational campaign will help families understand what environmental threats are and how to protect themselves - and others - from them. You can help us spread the word by letting others know about our efforts and by making a donation to EEN. Both can be accomplished through our web site. It's an excellent source of information about us, and contributions can now be received online. As always, we ask for your prayers for our ministry and for our efforts during 2001. It's going to be an exciting year. The challenges are daunting, but God's grace is stronger. We will move forward together empowered by God's grace.