Category Archives: agrarianism

Farming as Ministry

At least four times during the past year ministry colleagues who serve in different parts of the state have asked me how retirement is going. This happened again yesterday while I attended The Bishops Day of Prayer in Birmingham.  I replied, “I am not retired. I am appointed and I serve full time at Decatur First Church.” Then I ask “What makes you think I am retired?”

My age could have something to do with it. I turned 62 last November. The number of consecutive years I’ve served churches could lead one to think I should be retired.  I’ve been serving churches since 1973, so this makes 45 years.  But more than anything else colleagues say, “I keep seeing pictures of you and your grandsons on the farm and pictures of gardens you helped plant and tend on Facebook, so I assumed you were retired.”

Aha! Therein lies the source of the mistaken assumption that I am retired. Few preachers still serving full-time appointments raise cattle, bale hay, grow vegetables in their own and 2 community gardens, and serve on the local Farmers Market Board, and share that with their grandchildren as much as possible. Maybe a preacher in a rural farming community church, but not the pastor of a downtown First Church in a thriving city.  But oh, yes. That’s where I am. And our church is not winding down but  gearing up implementing a ministry plan focused on discipleship and extending the reach of our church by 300% by 2022.

So how do farming and gardening and sharing both with grandchildren as much as possible fit with full-time pastoral ministry? Are they diversions, activities for days off only, and if not how are they not a distraction from ministry?

I am so glad you asked! I grew up farming and left it behind as a young adult in 1976 to prepare for and practice full-time ministry. I began my return to farming in 1995 when it became increasingly evident to me that my connection with the soil and livestock, the entire land community, is at the core of my identity and a primary source of my vitality as a human being. And as the years have passed, I have discovered that there has always been a deep connection between theology and agriculture, the church and farming. My modern theological education in the 1970s and 1980s basically ignored the connection. That was not only an oversight but bad theology.  If I profess belief in the Trinity then I believe we cannot separate the Creator from the Redeemer from the Sustainer and Sanctifier of life.  Therefore I believe we cannot separate the care and salvation of human beings from the care and salvation of the earth God gave human beings to care for and to be our source of sustenance and growth.

So there you go. I do take days off from ministry to go to the farm and work on fences and treat cattle and bale hay. But I unapologetically help organize volunteers and help grow food in our church’s Urban Acre Community Garden and  Sumatanga’s Farm to Table Garden as a ministry activity.  In fact, our church’s community garden grew out of a class I taught titled An Agrarian Reading of the Bible. Those who participated in the class wanted to do something with the knowledge they had gained and put it to work tending the earth and growing food from the soil to share with the hungry.

And the same with the garden at Sumatanga.  Sumatanga Camp and Conference Center had bought a farm adjacent to its property, and it was lying dormant. Since that seemed like such an obvious waste, someone asked me if I thought we could grow food there. “Can we grow food there? Why, yes we can.” And so it began.  Tending the soil and taking produce from it to fill hungry stomachs is a ministry, a calling, a command of God,  a community-building and life-giving way of life and work. I am more alive and energized and connected with people in other functions of my pastoral ministry because of the time and study and work I have shared with them in the garden.

So, I am not retired but I am pretty busy in all facets of ministry, including caring for and being sustained by the soil. And thank God it is not all behind a desk or in committee meetings.  So if you see soil under my fingernails and callouses on my hands just know they are signs that I am alive and healthy and happier and more fulfilled in ministry than I’ve every been. 




The Faith and Fortitude of Farmers

“Moreover, the farmer is in a very special sense made to see his dependence upon God from season to season. He is never done; his labour is never ending, still beginning; and his hopes are never all fulfilled. From the time he sows the seed to the day when he sees the corn in the ear he is every hour dependent upon the Lord for sunshine and shower; and even when the grain is ready for the garner a stretch of rainy weather will take his harvest from him and leave him mourning at the last” (Charles Spurgeon).

My Christian Agrarian friend Scott Terry who farms full time in St. Lawrence County, New York on an organic dairy farm posted a longer quotation from the 19th century English preacher Charles Spurgeon about faith and farming. You can read Spurgeon’s entire sermon here.

Surgeon’s words led me to research what was happening to farmers in Great Britain in the late 19th Century. The Great Depression in British agriculture was underway, triggered by imports of cheap grain from the United States resulting from the expansion of farming on the American Plains. Add the impact of globalization and the potato blight devastating Ireland and parts of surrounding countries to all the challenges farmers faced then to eek out a living from their God-dependent vocation and you can see the forces that caused the mass exodus from farming to the factories of the Industrial Revolution.

Some see this as evidence of natural selection leaving only the largest farms and wealthiest farmers in food production. I see it in Spurgeon’s terms as the removal from the land of men, women, and whole families whose faith in God was most vital and costly. They had been the dikes that held back secularization and the caretakers who prevented the devaluation and prostitution of the land to economic greed.

This is the challenge Christian Agrarianism now takes on, to find again our place in God’s land community and to live again in reciprocal dependence with the land and with God. A growing number, like my friend Scott Terry who brought my attention to Spurgeon’s words and Noel Sanders who wrote Born Again Dirt, are among the new pioneers who live every day on the edge in total dependence and vital faith in God.

I accepted God’s call to preach and serve churches 45 years ago. For twenty years I thought I was called away from the land and farming to serve churches that had nothing to do with the land. For twenty-two years now God has progressively called me back to the land, not away from the church but by way of the church, to connect God’s people to God’s land through God’s church.

God willing, my second-half-of-life vocation after retirement will be farming full time. This requires more faith than I now have, but God is still working on me.  I say with the father who asked Jesus to heal his son, “Lord, I believe. Help my unbelief” (Luke 9:23-25). I aspire to the faith and fortitude of the farmer who lives in loving dependence on God and the land.


Daddy’s Legend and Legacy

The Rev. Lavelle Reynolds died at age 102 on March 4, 2017. Lavelle was the first of four children born to John Thomas Hughey and Inas Octavia Whatley Reynolds. He was born at their farmstead home in Barfield, Alabama. Before Lavelle started school, Thomas Hughey and Octavia moved their family into the nearby town of Lineville and lived in rental housing until they could build a house on property they had purchased on 2nd Avenue, which was close to downtown and to Lineville schools.  Thomas Hughey had lent a farmer money and the farmer unable to pay his rent because his crops had failed. The farmer insisted that Thomas Hughey take his plowhorse for payment.  Thomas Hughey refused but the farmer insisted. Having no way place to keep the mules in town, the family moved  back to the Bafield farm in order to keep the mules and put them to use to provide for the family.  Young Lavelle, the oldest child, was held out of school when he was old enough for first grade and again the next year in order to help with farm chores. Lavelle would tell this story but then proudly say, “But once I started school, I was double promoted and caught up with my class.”

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The Reynolds House on 2nd Avenue in Lineville

The family eventually finished their house in Lineville and moved there permanently. The house still stands across from Clay County Coop. In addition to farming, Lavelle began working with his father at the Lineville Gin and Fertilizer Company soon after he graduated from Lineville High School. The gin and fertilizer company became a franchise dealer of a relatively new technology, John Deere tractors, which was about to change farming more than anybody knew.  Lavelle went to tractor school in Chamblee, Georgia and Des Moines, Iowa, and at the company headquarters in Moline, Illinois.

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4th and 5th Generation Reynolds boys on the Lineville farm

He trained to become the chief mechanic and continued in that role for the life of the Lineville Gin and Fertilizer.  He became one of the very best John Deere mechanics in the region. No one was able to fine tune magnetos to fire hotter than Lavelle Reynolds. Lavelle continued to help his father on the Lineville farm his father bought in the 1930s just outside town and work a 50 hour week at the tractor shop. When there was not enough repair work to fill his hours, he would unload train car loads of fertilizer and sand or transfer 500 pound cotton bales from the gin to the warehouse on handtrucks.

Lavelle was single until age 31.  On March 3, 1946 he married Imogene Bean, the youngest daughter of Preacher Pembleton and his wife Sally Bean. Imogene had gone with her father in his A-Model Ford all over Clay and Randolph Counties where he was pastor to as many as nine Congregational Christian churches at a time. She was known for organizing and running dynamic Vacation Bible Schools  in all the churches her father served. When she and Lavelle married, Lavelle not only attended Sunday school and church but they helped lead the youth group in the Lineville First Methodist Church where Lavelle became a Lay Leader. He had a lot of help from Imogene.  Having Imogene by his side helped Lavelle hear God’s call to the ministry. Lavelle became a licensed Methodist preacher in 1957.  He served circuits of churches for most of his ministerial career, a total of 24 congregations in Clay, Randolph, Tallapoosa, Coosa, and Chambers Counties. For almost twenty years, Lavelle was a part-time pastor. He still worked 50 hour weeks at Lineville Gin and Fertilizer, completed junior college and did his ministerial studies at night, farmed on Saturday afternoons and summer weekday evenings, (while enlisting his sons and daughters to help with the farm and garden work), and preached and visited on Sundays.  When the Lineville Gin and Fertilizer closed for good in the early 1970s, Lavelle and another mechanic bought the inventory, gained the John Deere franchise, and opened the Equipment Service Company.

In 1976, he sold his share of the tractor business so he and Imogene could serve churches full-time. He had earlier completed his ministerial studies to become an Ordained Deacon in 1968 and in 1978, following two years of full-time service, he was received as an Associate Member of the North Alabama Conference.  He retired from the North Alabama Conference in 1984 but served churches in retirement until the late 1990s. After Daddy retired, my brother Rod (Roderick) and I revived our interest in the John Deere tractors Daddy had worked on full time for over 35 years. Rod had one of Daddy’s John Deere A tractors and had partially restored it. I bought a 1956 model 420 John Deere and had Daddy help restore it.

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Lavelle contempating ways to tune a John Deere G at the Sunbelt Ag Expo

From 2000-2004, he would go with us to Moultrie, GA each October for the Sunbelt Agricultural Expo where my brother and I hauled our tractors for the antique tractor display and parade. Lavelle quickly became known as the John Deere two-cylinder expert there. Antique tractor owners came to our tent to ask Daddy questions. Many times he made critical diagnoses or adjustments on their engines. Once a representative from John Deere Corporation asked him to come look at an old B model tractor that had a problem. Daddy diagnosed an electrical shortage and made their vintage tractor run like a sewing machine. He found a John Deere A in a junk yard near my brother’s home in 2003 and restored it to mint condition. I have it on my farm today.

There are a couple stories from Daddy’s farm  work and from his ministry that stand out to me. He did custom farm work prior to and during WW2. He used his John Deere tractor and tiller plow to turn many of the hillside terraces in and around Lineville. Once while plowing with his John Deere B, the rear tire climbed a stump he failed to see and flipped the tractor. Daddy jumped clear of it, got up and turned off the gas to kill the engine, and while his adrenaline was flowing, he rocked the tractor back on all 4 tires and continued plowing. Lavelle is remembered by hundreds of poeple in the churches he served as a loving and attentive pastor and for his strong and sincere prayers that often went into great detail in both describing the need someone had and the scripture that attested to God’s ability to answer that prayer and meet that need. Daddy was pastor to a family that lost children and their parents in a traffic accident. He met them at the hospital and stood by them through the months of recovery and grief that followed. Almost fifty years afterwards, the father in the family would tell me how helpful Daddy was to his family.

Imogene died in 1992 from injuries sustained in an auto collision. It occurred while Daddy and Mother were on the way home from a funeral where they went to support a family that had started attending the church Daddy served and had lost a loved one.  Daddy married Eurla Langley in 1993. She died in 2002. He married Edna Smith in 2004 and she died in 2007. From November 2006 until October 2011, Lavelle lived at Ava Hills Assisted Living in Wedowee. While there, he had multiple falls fracturing his back and creating spinal stenonsis. He lost so much strength in his legs in late 2011 that he was hospitalized and then admitted to Lineville Health and Rehab for physical therapy.

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Lavelle helps me repair a John Deere A carburetor his first week in nursing home

The spinal stenosis was so severe he never regained his ability to walk. He adjusted, however, and was able to get around the nursing home in his wheel chair as well as anyone. He soon found his role as the preacher and had a ministry of praying for both patients, staff, and visitors as they faced difficult times.  Everyone called him “Preacher” and the entire nursing home made sure he always had his signiture hat when he left his room, a black brimmed John Deere hat. During the last three years of his life, Lavelle fought multiple bouts with pneumonia and urinary tract infections. He lost a lot of muscle mass and strength during the last three months of his life and finally succummed to an infection on March 4.  He was lucid and communicated clearly until two days before he died.

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Lavelle gets a push from his Great Grandson Beau in the Nursing Home

Lavelle Reynolds was preceded in death by his parents, John Thomas Hughey and Inas Octavia Whatley Reynolds; his brothers Brenton and Thelson Reynolds; his sister Vaudria Reynolds Headrick; his wife Imogene Bean Reynolds; his son Roderick Lavelle Reynolds; his second wife Eurla Langley Reynolds; and his third wife Edna Smith Reynolds. He is survived by his daughter in law Barbara Strait Reynolds of Opp, AL; daughter Carolyn Hill and her husband Jimmy of Carrollton, GA; son the Rev. Hughey Reynolds and his wife Sandy Jones of Decatur, AL; and daughter Charlotte Junkins and her husband Wayne of Northport, AL. He is also survived by nine grandchildren: Pam Murphy, Dan White, Eric Reynolds, Christopher Reynolds, Whitney Yancey, Jonathan Reynolds, Kenny Whaley, Jonah Lewis, and Justin Lewis, and 23 great-grandchildren.

The funeral visitation will be Thursday, March 9, from 12:30-2:00 p.m. at Lineville First United Methodist Church with the funeral service starting at 2:00 p.m. Pallbearers for the service are his grandsons. Anyone desiring to make memorial gifts may direct them to Lineville First United Methodist Church or to SIFAT.

Growing an Organic Ministry

This blog site has been dormant since September of last year. The absence of blogs does not mean my interest in and convictions about the intersection of theology and agriculture have waned. Sandy and I did move last June from Huntsville, AL where I had served as pastor of a church for ten years to Decatur, AL  where I became the pastor of Decatur First United Methodist Church.  Is First Church less receptive to my agricultural musings than my last congregation? Actually, I have written less on this blog site about farming and faith because I have been given so many other opportunities for proclaiming and putting into practice the words of our Creator God who said, “by the sweat of your face you will eat bread–until you return to the fertilue land, since from it you were taken; you are soil, to the soil you will return” (Genesis 3:19 Common English Bible).

Over the past year I have been given opportunities to live and speak out of my conviction that reconnecting to the soil is central to biblical faith.  The first thing I did before unpacking much of anything was build raised beds in the back yard of the parsonage to grow some of the food Sandy and I eat.  At church I have preached numerous sermons that address the close relationship between faith and farming, agriculture and theology. In December of last year the Decatur City Council  appointed me to the Morgan County-Decatur Farmers Market Board. I have also been honored to serve on the National Board for the Society of Saint Andrew, a gleaning ministry committed  to ending hunger by also eliminating food waste. During the spring, I was invited to teach a weekly class at the church called “Reading the Bible through Agrarian Eyes” using Ellen Davis’ book Scripture, Culture, and Agriculture as a guide to study biblical texts that honor and seek to preserve a healthy agrarian culture wherever God’s people live.

No teaching is complete without complementary action, so the most fulfilling development currently in full swing is a community garden called The Urban Acre located about two miles from our church. A group of thirty church members volunteered to start and maintain this garden. The first concept of the garden was for a 25 x 25 ft. area that  6 people who agreed to help could maintain. When many more church and community members than I expected showed up on May 24 to help, we started expanding the garden so that it is now over 4 times as large as our first design. It is approximately 50 x 65 ft. and contains a great variety of vegetables and fruit. The sign shown below tells the purpose of our community garden.

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Down on the Reynolds Farm, which is three hours south of Decatur in Lineville, AL, I have had an active year of keeping the farm going while working full time in ministry. To do that, I employ a part time helper who checks on and feeds the cows 3-4 times a week and I usually spend a Thursday evening through Saturday afternoon there twice a month. I maintain a small cow-calf operation there that, the Lord willing, I plan to quadruple in size when I retire and move closer. In the meantime, I am caring for the land as much as I can, and having cows keeps me working to provide good grazing and hay. I spread 82 tons of lime on the pasture and hay fields this year and fertilized my hay fields in hopes of some drought ending rain. I want to put up 400-500 square bales for the winter but will need the help of the Good Lord with rain and family members and hired help with good backs and heat tolerance to make it happen.  I do this because I love to farm, I am committed to caring for the land that has been in my family for 3 generations, I plan to retire there, the Lord willing, and I plan for my sons and grandsons to know, love, and care for this land.

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One thing I am now more aware of than I have ever been is the temptation for ministry and church life to become sedentary, and  in the process kill us as human beings and kill the church. The more technology we have at our fingertips the less engaged we are with the physical world God created and called us to steward. We think we are doing God’s work through virtual encounters with it, and we miss the Incarnation of God as we do.  I make this promise to myself, my supervisors, and to the church I serve: As long as I have the bodily capacity to do it, I will not conclude my years of ministry primarily sitting behind a computer or standing behind a pulpit. My ministry will be more and more out in the community with people of the world and the church putting our hands and sweat into the miraculous, life-giving soil God gives us to grow plants for food and to share that food with the hungry.  In that process, we and everyone who joins us in this endeavor will discover and feast upon the Bread of Life. Life began in a garden. The Lord commands us to garden. Jesus was raised from death to eternal life in a garden. We belong in a garden!

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Why Farms Are the Church’s Business

In a speech given during his visit to the United States, Pope Francis named climate change as an urgent and critical issue for world leaders to acknowledge and take action to stop.  One politician who took issue with the Pope’s statement was Republican presidential candidate Rick Santorum, who claims to be a devout Catholic and to love Pope Francis. “The church has gotten it wrong a few times on science,” Santorum said on a  Philadelphia radio program. “We probably are better off leaving science to the scientists, and focusing on what we’re really good at, which is theology and morality.” He said further, “I’ve said this to the Catholic bishops many times — when they get involved in agriculture policy, or things like that, that are really outside of the scope of what the Church’s main message is, that we’re better off sticking to the things that are really the core teachings of the Church as opposed to getting involved in every other kind of issue that happens to be popular at the time.”  Santorum has plenty company among politicians, including Democrats, who want to confine religion to the realm of the spiritual that has nothing to say about the physical or material world.

Someone needed to tell the writers of the Bible that the spiritual and physical world are separate and that one has nothing significant to contribute to the other.  Using the science of their day, the Biblical writers related spiritual and eternal truths to all facets of physical and temporal life as they knew it.  The science of their day was limited to their available tools and methods of discovery.  No one at the time had disproved that the earth was a flat landmass floating on the underworld, that the sky was a dome separating heaven from earth, and that the earth and underworld were supported by pillars. Many biblical passages assume this view of the world limited to what is seen with the unaided physical eyes of observers who had no access to the world beyond their locale.

As science has advanced to further clarify and make discoveries about many facets of physical and temporal life, spiritual and eternal truths relate no less than before to the expanded and more detailed understanding of our world that science presents.   Santorum is right when he says the church has gotten it wrong a few times when it comes to science.  When the church has held to  cosmologies and theories of creation that ignored or denied the findings of science, we have driven a larger wedge between science and religion and made the church’s message less believable.   As a Jesuit priest, Pope Francis studied science extensively and takes the findings of science seriously.

The debate among politicians is really over whose science to believe regarding climate change, the science underwritten by multinational corporations and billionaires whose industries contribute significantly to air and water pollution, or science that is dependent on no funding from those corporations.   We could start by identifying which politicians are receiving campaign contributions from the same corporate giants that are funding the research on climate change.  My observation is that those politicians embrace the scientific research espoused by their corporate benefactors, which is the same thing the church has done when we “have gotten it wrong a few times on science”: we rejected the science that challenged our world view and threatened our source of income.

I went out on a limb a year and a half ago when I published a book titled The Land That Calls Me Home: Connecting God’s People to God’s Land through God’s Church.   I base claims in that book on biblical principles and on science that is not beholden to multinational corporations that support and profit from large scale farming and the billions in U.S. taxes funneled through farm subsidies that keep them viable. In one 29 page chapter of the book titled “Why Farms Are the Church’s Business,” I take on the challenge like the one Rick Santorum made to the Pope’s agenda. We need leaders in the church and in Washington who are unafraid to address the health of this planet God created not merely from a political and economic perspective but from a theological, moral, social, and an objective scientific perspective as well.  If they lose funding for it, so what? They are doing what is right.  One much shorter chapter in the book titled “Is the Empire Striking Back or Listening” addresses efforts by corporate industrial agricultural to hijack the small but rapidly growing locally grown and agrarian movements while still advancing the science that says farmers must farm on a large scale to supply the global market if they want to survive


It is time for moral discourse in all our communities about issues related to farming, the soil, and yes, all the environment as well as the economy. We have previously left these topics to politicians.  My book is an invitation to start or advance that conversation between you and members of your community, with me, and nationwide through social networking.  You can purchase The Land That Calls Me Home on Amazon. The paperback is $11 and the Kindle version $7.  Visit my facebook page devoted to the promotion of small-scale farming and conversation about issues related to farming for local consumption and let me hear your views and concerns on this topic.


I am moving.  Bishop Debra Wallace-Padgett has appointed me to become the pastor at First United Methodist Church in Decatur, Alabama.  My first Sunday there will be June 14, 2015.  See more about this appointment in the Decatur First UMC newsletter, Tidings of Joy.  I published The Land That Calls Me Home one year ago in MarchThe book title led many to think I was on my way as quickly as possible to my beloved farm in Lineville, Alabama where I lived as a child.  A large portion of the farm Sandy and I own today was part of the Reynolds family farm in Lineville.  I raise cattle on that farm and my 101 year old father is in the nursing home close to it.  I travel to Lineville twice a month and spend at least some of my vacation and many holidays there.

When some of my friends and church members heard that I had been appointed to Decatur First, they told me they were disappointed for me because they had hoped the Bishop would move me closer to my farm.  Daddy has called twice to ask how this move will affect my ability to visit him and serve as his power of attorney. Decatur First is 31 miles farther away from Lineville than Latham in Huntsville, but the travel time will be 20 minutes less because I will now drive most of the way on the interstate.  The travel time is 2 hours 40 minutes instead of 3 hours.

Pastoral appointments in the North Alabama Conference of the United Methodist Church are made in a closed session between the bishop and the eight members of her cabinet. One of those members is my district superintendent who represented me.  He had met with me and had my input but was not allowed to disclose to me specific churches for which I was being considered.  From what I have learned about the process, I was nominated for several positions, some of which would have taken me closer to the farm and my father and some farther away.  I can tell you that when I gave my district superintendent my priorities, moving closer to the farm was not one of them.

My first priority was and is to be a good match for the people I will serve.  I believe this match is made when both the pastor and the church listen to and respect the life stories and faith journeys of the other. We will find our sweet spot where our stories and journeys intersect.  There we will grow together and do our part of ushering God’s Kingdom into our community and world.

My second priority was and is to allow Sandy to continue her work in Huntsville until she is ready to retire.  We were willing to live apart, as some of our pastors and superintendents do now, if there was no appointment within commuting distance for her that met our first priority (above). Decatur is within commuting distance.

My third priority was and is to be accessible and available to my family.  Sandy and I have children and grandchildren in Daphne, 350 miles from Huntsville, and my father still lives in Lineville.  Of course this priority would become #1 if there was an emergency. We have had to accept that under normal conditions, being with family will require travel in order to honor our first two priorities.

2012-09-29 16.42.34Returning to live at or near the farm before I retire was not one of my priorities.  My ideal world would be where churches I could most effectively serve, Sandy’s work, my children and grandchildren, my father, and our farm and house on the lake were all in one place.  That place is the Garden of Eden where no one lives anymore.  In The Land That Calls Me Home, nostalgia for the Eden of my childhood does ooze out in a few places.  The thrust of the book, however, is toward the future and not the past.  Overcoming our estrangement from the soil is a requirement for living in the future Kingdom of God, and that starts where you and I live right now.  For me overcoming estrangement from the soil in Decatur will include gardening wherever I can, in raised beds or containers in my backyard or with others in a community garden.

On a larger scale, overcoming estrangement from the soil
will include finding ways for the church to engage in ministries that help them and others reconnect with the soil.  In my present appointment, I was in my 6th year when a few members helped me grow vegetables at a neighboring church garden for CASA, a ministry assisting low income seniors.  I was in my 8th y2014-05-13 15.29.20ear when Latham started a Farmers Market that will continue to connect city dwellers and small-scale farmers in the area long after I am gone.

How we will restore a healthy relationship between people and the good, life-giving earth while I am in Decatur, I do not yet know.  I do know that we will to the extent that we experience more fully the Kingdom of God on earth.  And that is certainly the hope and prayer I have for my ministry with the people of Decatur First UMC.  They and I will fulfill God’s call on our lives as we use the influence we have as God’s church in this place to impact the planet by bringing the Kingdom of God more fully upon it.  The day will come for me to return to the farm. Today the fields are in Decatur ready for planting, ready for cultivating, ready for God to give the growth until the harvest.

One Year Later

The_Land_That_Calls__Cover_for_KindleThe Land That Calls Me Home rolled off the press one year ago this week on March 25.   I published it independently through Creaetespace, an Amazon company.  I was also in charge of publicizing the release of the book.  I reached out through social media and email to friends, family members, ministry colleagues, church members, locally grown food advocates, high school and college classmates, and writers I knew to promote the book.  I started a blog and a Facebook page associated with the book to promote growing your own food and buying locally to support area farmers.  The initial response was favorable.  A couple hundred books sold in a few weeks through Amazon and personal sales.   I ran out of books a couple of times at special events where I had the opportunity to sell them.

Between my full-time work of pastoral ministry and farming and gardening as much and often as I could, I had limited time to promote the book. Sales plateaued and declined.  When interested friends would ask me how the book was selling I told them, “As well as I promote it.”  I spent hundreds of hours over a five year period developing the book that finally went to press after more edits than I cared to count.  I was tired of writing and relieved to finally tell the publisher to print the book for distribution and make it available on Kindle.  But the real work for which I was not prepared was promoting the book past the initial three-month wave of interest.  I have come to understand why Henry Ford said that trying to save money by cutting advertising is like trying to save time by turning back the clock.

In his books Tribes and The Icarus Deception, bestselling author Seth Godin stresses the importance of targeting the market for your product and message.  General publicity is no better than publicity to the wrong market.  I have made several friends over the years through cattle farming who are into industrial farming.  Because they know me, they bought the book.  They read enough to know that it was not for them but advocated an alternative to the way they farm.  They did not tell their friends to buy it.  The best advertisers for the book have been people who bought it, resonated with the stories and ideas in it, were helped or encouraged by it, and who told their friends about it and reached out to network with me because we are espousing similar or compatible ideas.

The tribes I have connected with most are agrarians, churched agrarians, and more specifically evangelical churched agrarians.  I am a mainline churched agrarian, which sets me on the edge of the tribe that has embraced my book, the way of life I advocate, and me the most.  I have yet to find evidence of many mainline churched agrarians, which leads me to conclude that almost all farmers left in my own denomination are still pursuing and espousing industrial agriculture.  The book I wrote challenges the core assumptions of industrial agriculture, so I surmise that I am at best a fugitive of their tribe, and at worst a turncoat.  I realize too that any big money from farming is derived from industrial agriculture, although most of it is enjoyed not by the farmers themselves but by the big corporations that supply equipment and chemicals to large-scale farmers. None of these have been big fans of my book or of my challenging the mainline church to promote local small-scale farm sales rather than the global food market.

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I do still hold to the hope that a growing number of restless souls within the mainline church will get it that the way we on earth farm in the future has to change for the sake of our planet and its inhabitants. When they do, the message of my book to the church will have been heard.  If in the next generation we do not reduce the distance between the people of earth and the soil, a distance created through my generation’s infatuation with the industrialization of agriculture, the words of Lamentations 4:9 will become our reality: “Those killed by the sword are better off than those who die of famine; racked with hunger, they waste away for lack of food from the field.” 

There is irony here that I address in The Land That Calls Me Home.  At first glance, the industrialization of farming appears to be the answer to increasing the food supply. Farmers can farm larger tracts of land with heavier modern equipment and crop yield has increased exponentially since the advent of chemical fertilizer.  Genetically modified seed for row crop production and the widespread use of antibiotics and hormones that cause livestock and poultry to grow bigger faster are putting millions of tons more food on supermarket shelves than we would have without them.  There is a hidden price we are paying now for these practices and that generations after us will pay in the diminished quality of our soil, water, and physical health.  The way we farm now is not really efficient because it is not sustainable.  There is another way that requires some changes in the way we live, what we eat, and how we relate to the soil.  For more on the these topics, read The Land That Calls Me Home available in print and on Kindle through Amazon.