Feeds:
Posts
Comments

Archive for the ‘Podcast’ Category


Koinonia Farm in Americus, Georgia, was founded in 1942 by Clarence and Florence Jordan and Martin and Mabel England, with the intention of being a “demonstration plot for the Kingdom of God” and helping the region’s poor, struggling farming families. Foremost among the biblical values they sought to embody were economic sharing among themselves and with their neighbors, racial equality and reconciliation, and compassionate nonviolence. Due to their pacifist stance during World War II and inter-racial composition, the community quickly gained a reputation as an irritant to the surrounding culture. In fact, during much of the 50s and 60s, Koinonia Farm endured all manner of persecution, including cross-burnings, death threats, gunfire, expulsion from local churches, fire-bombing, and a prolonged economic boycott by local businesses. Undaunted by these trials, in the late 60s, Koinonia Farm began the partnership housing movement, building affordable homes for low-income local families. Seeing the global potential of this movement, community members Millard and Linda Fuller went on to expand the endeavor beyond its local scale, giving birth to Koinonia’s most famous contribution, Habitat for Humanity International.

According to Bren Dubay, steward (vowed member) and current Director of Koinonia Farm, while the community enjoyed a certain kind of expansion and growth during the partnership housing era, the very forces underlying that expansion were at the same time subtly eroding the original communal vision. Short-term volunteers swelled the ranks through the late 60s and 70s, motivated more by a particular cause than by the aspiration to embody Christian koinonia, or community, as described in the Acts of the Apostles. As one longtime member succinctly described the scene, “The tail began to wag the dog.” Finally, in 1993, with the decision to reorganize Koinonia according to a more conventional non-profit business model, what remained of the original communal pattern of life was dismantled. Consequently, Koinonia’s focus grew more diffuse, and financial losses were suffered in the process of moving from a common-purse economy to paid employees. By 2003, it was clear that a fresh vision and new leadership for the community were needed. To this end, the Board of Directors sought to hire a new Executive Director. That’s where Bren enters the story.

Prior to her arrival at Koinonia Farm, Bren Dubay had worked and served as a spiritual director, retreat leader, playwright, Montessori educator, fundraiser, and development consultant. In May of 2003, she rather innocently took a group of students on a field trip to Americus, Georgia, to volunteer with Habitat for Humanity. As they were preparing to leave, she reluctantly accepted an invitation to take the students to Koinonia Farm, Habitat’s birthplace. Unbeknownst to her, this visit would trigger a series of events that have since turned her life in a surprising, radically new direction. Within a year, in May of 2004, Bren moved to Koinonia as its new Executive Director. Within another year’s time, she was leading the community in a retrieval of its original communal inspiration.

Koinonia Farm Members and Friends

In our conversation, the first of two podcast episodes with Bren, she tells the story of her entering the stream of Koinonia’s rich, diverse history, the decision to return to the original communal vision and how that process has unfolded over the course of 7 years thus far, challenges and mistakes made along the way, and her own sense of inner peace amid the difficulties. We speak of particular changes, such as restructuring the Board of Directors to include one member apiece from 3 other Christian intentional communities; namely, Jubilee Partners in Comer, GA (a community that welcomes refugees from war-torn countries, founded by members of Koinonia in the late 70s), Reba Place Fellowship in Chicago, IL (inspired by Koinonia), and Church of the Servant King in Eugene, OR. Finally, Bren shares her joy in the revitalization of the community’s internship program as an expression of the founders’ intention that Koinonia serve as a “school of discipleship.” Through this program, and through other forms of hospitality, Koinonia Farm welcomes and feeds the spiritual hunger of a wide diversity of people, young and old and in between, of all manner of religious faiths or none at all.

What strikes me most in this part of my conversation with Bren is that hers is clearly a vocation story: of an unexpected invitation, of wrestling with the tension between wanting to say “no” yet knowing (without knowing why) to say “yes,” and of an underlying peace and mysterious satisfaction even through difficulties and trials. There’s humility and gratitude in the recognition of having received a graced opportunity to serve; and a posture of faith, even though the way forward may seem anything but clear at times. To my mind, these are the marks of true servant leadership, the branch grafted onto the Vine, and a vital sign of hope for Koinonia Farm’s uncharted future.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

Advertisements

Read Full Post »

Mike Brantley returned to New Orleans, his native home, during Hurricane Katrina and, at the instigation of his wife Susanne, planted roots there a year later to pioneer Communitas, an ecumenical order of missional communities affiliated with InnerCHANGE and CRM. Up till this point, Mike had wrestled for years, as an Army officer and a pastor in various church contexts, with the fact that conventional models of “church” and “mission” simply weren’t reaching people in post-Christian Western culture. Influenced by the ancient Celtic monastic missionaries, the monastic orders, and a handful of people and communities involved in contemporary neo-monastic, New Friar, and missional movements (including some I’ve covered in this podcast, such as Church of the Sojourners, Mark Scandrette, and especially John Hayes and InnerCHANGE), in the ruins of post-Katrina New Orleans, Mike began to experiment in earnest with a model of church that integrates community and mission in a shared, committed way of life. At present, Communitas is comprised of residential communities embedded in three neighborhoods in New Orleans, and a fourth community in Valparaiso, Indiana. Mike is also known to be one heck of a lacrosse coach and is one of the most generous, warm-hearted people you’re likely to meet.

In my experience, Communitas typifies a model of church rooted in intentional relationships, with one another and with those in their neighborhoods. On the surface, especially to those of us accustomed to thinking of “church” as something that occurs in a place and time set apart from our ordinary daily round, and “mission” as applied strategies oriented toward re-making others according to our own religious convictions and ideals, this more diffuse, relational model may appear…well, kind of fuzzy. For instance, I spent one afternoon with a community member, Adam, who took me for a tour around town. We eventually settled in for deeper conversation at one of his “ministry spheres,” a local coffee shop. Better than any explanation he provided, simply watching how well he knew customers and employees alike, and how they spontaneously opened to him and shared about their lives, spoke reams of how a missional, communal church functions: real relationships, real caring, solidarity, and a posture of service and investment of one’s life in the lives of one’s neighbors. Whether or not such people choose to join the community for a meal or to pray, they know that the door is open, and are uplifted by authentic friendship. While members of Communitas may also participate in more conventional types of ministry, this overarching relational context renders them uniquely present and available, addressing real-world concerns through concrete relationships with those otherwise unaffiliated with Christian faith.

Adam also spoke in some detail of the formation he’s undergone as a member of Communitas, an aspect of their life that seems particularly thorough and well thought out. In fact, Mike attributes his past experiences as an Army officer with teaching him effective practices of formation that engender real transformation. He also draws upon a military analogy to explain the role of new communities and orders like Communitas in the church and world today: in the wake of ineffectual and outdated church structures, these pioneering communities are like the reconnaissance mission that forges ahead, tinkering, experimenting, and developing new systems and infrastructure for churches to come.

One concern that Mike brought to me involves finances. While some of the communities I’ve visited manage to meet most or all of their financial needs through support-raising (Servants Vancouver, InnerCHANGE Los Angeles), Communitas members work outside the community at least part-time. While this engenders a certain humility and provides a context for establishing themselves among and serving their neighbors, Mike laments that at present they’re not able to commit themselves fully to the mission to which they feel called, and as a consequence, their time and resources are often stretched to the hilt. Unfortunately, this is an all-too-common challenge among lay intentional communities, with no easy solution.

In our conversation, in addition to topics already mentioned, Mike and I discuss the significance of being an order and learning from the classic religious orders; his hopefulness about younger generations; what he sees as the disintegration of Christendom and the opportunity for Christian communities to re-take their place on the margins as a subversive influence; what makes for healthy and unhealthy missional communities; the need for a greater emphasis on contemplative practice; and the satisfaction he takes in the risky venture of coloring outside the lines for the sake of the Kingdom. Typical of the relaxed, relational tone of so much of my experience of New Orleans, Mike and I lingered awhile outdoors over coffee, with a passer-by chiming in at one point, only to return to spontaneously lavish us with several loaves of bread on her next go-round.

Other people and resources mentioned in this interview: Stuart Murray; Shane Claiborne’s Irresistible Revolution.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

Read Full Post »

Catherine Rundle with Husband Alastair (left), Family, and Friends

InnerCHANGE emerged in the mid-1980s from the aspiration of John Hayes. While living and ministering with his family among immigrant neighbors in the most poverty-stricken, overcrowded street in Orange County, California, John recognized the urgent need to better enable missionaries to share more concretely in the lives and struggles of the poor to whom they minister. Identifying as “a Christian order among the poor,” ecumenical in composition, and affiliated with the larger mission organization CRM: Church Resource Ministries, InnerCHANGE communities have since taken root in impoverished neighborhoods in South and East Africa, Central and South America, London, Cambodia, Bangladesh, as well as a handful of urban centers in the United States.

I first encountered writing by and about InnerCHANGE while reading of the New Friars, a movement of Christian missionary communities seeking to live more integrally among the poor, in part through appropriating the wisdom of the classic religious orders. I was particularly impressed by the maturity reflected in their writing, a clear awareness and responsiveness to historical, economic, and political conditions, and the intention to create sustainable ways of life and lifelong formation in community.  In fact, I had met members of InnerCHANGE years before at New Camaldoli Hermitage, again impressed by their intentionality in integrating solitude and contemplative disciplines into their lives. Perhaps the most significant note of appreciation I heard, however, came from my monastic formator, Michael Fish OSB Cam., who gave a talk at one of InnerCHANGE’s recent annual retreats. After the retreat, he spoke excitedly to me of his impression that such emerging communities represent a springtime of renewal in the church. Hence, I had already developed an appreciation and curiosity before meeting InnerCHANGE members on their own turf, first in San Francisco and then in Los Angeles. In particular, as a former member of a monastic order, I’ve found InnerCHANGE’s capacity for liberally incorporating the creativity and spontaneity of their members a breath of fresh air, a capacity Catherine Rundle compares to the necessary messiness of the artistic process, equally applicable to life and ministry.

InnerCHANGE from CRM InnerCHANGE on Vimeo.

Catherine Rundle’s story was grafted onto that of InnerCHANGE when an urban mission internship in North Hollywood, California, put her in contact with longtime InnerCHANGE Los Angeles members Jude and John Tiersma-Watson. While this internship (unaffiliated with InnerCHANGE) provided the motivation for a way of life among the poor, she and her husband Alastair still lacked the tools, ongoing mentoring, and enduring context to make that happen in an intensive way beyond the period of the internship itself. Hence, in 1999 Catherine and Alastair joined InnerCHANGE as apprentices, therein finding the guidance, maturity, ongoing formation, and  modeling they sought from those who had walked the path well ahead of them. However, an unexpected medical condition compelled them to move to Texas after three years, where they bore their two children surrounded by the loving embrace of extended family members. Six years after their move, having served as outreach pastors for a Presbyterian church, they discerned the call to return to InnerCHANGE and to Los Angeles specifically, where they continue to live and grow and learn what it means to live out God’s tender heart for the poor.

In our conversation, Catherine and I discuss how she’s been transformed by her relationships with the poor, her initial entry and return to InnerCHANGE, the significance of raising a family as members of a diverse religious order, raising financial support for her life and ministry, and her love for the city of Los Angeles where she’s chosen to set down roots. She speaks of her special passion for imparting a sense of personal dignity and value to others through writing their stories in light of scripture and God’s love for them. Finally, Catherine gives a taste of her practice of prayer and praise walking, of sharing holy attentiveness, blessing, and inspired song as she walks the streets of her Westlake/McArthur Park neighborhood.

To learn more about InnerCHANGE, see John Hayes’ book, Sub-Merge: Living Deep in a Shallow World.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

Read Full Post »

My encounter with the Nehemiah House was one of those happy accidents one learns to treasure, and perhaps even rely on, during extended excursions on the road. I was biking down the Southern California coast with a still unformed idea of what I would do or who I would meet once I got to Los Angeles. Significantly, I didn’t know where I would stay. Fortunately, through friends at InnerCHANGE Los Angeles (interview here), I was put in touch with Sarah and Scott Yetter, who graciously offered me a futon in one of the adjoining houses that comprise the Nehemiah House community. Over the course of my time there, I grew to feel affectionately part of this bustling hub of friendship, mentoring, and prayerful presence in the historically troubled, predominantly Latino Pico-Union neighborhood.

The Yetters did not come to the neighborhood with the intention of starting a community. Rather, their journey began when Scott participated in a mission trip during college with Campus Crusade for Christ. During this trip, Scott not only fell in love with the neighborhood, but fell more deeply in love with the Lord and what the Lord was doing among the people he met. This inspired him to pick up and move into the neighborhood in 1997, working first as a high school teacher and then as a pastor for the First Evangelical Free Church of Los Angeles. While the intention or hope was that Scott and Sarah would draw local young adults to the church, God seemed to have something else in mind. In short order, Scott found himself flooded with children asking for help with homework, forming relationships with them, while comparatively little came of their outreach to young adults. Quite organically, these relationships with children and their families coalesced into an afterschool program affiliated with the S.A.Y. Yes! organization. Continuing to listen for what God was doing in the neighborhood, and needing physical space for this dynamic network of relationships focused on the afterschool program, Scott and Sarah facilitated the church’s purchase of the Nehemiah House in 2002, which became both their own home and the home of the teen center for S.A.Y. Yes! Pico-Union, Los Angeles.

Today, having purchased an adjoining house in 2009, Scott, Sarah, and their three young children are now joined by two local families who live with them, as well as a handful of interns volunteering with S.A.Y. Yes! and other local ministries for a year or more. Some of these interns, after completing their internship, have themselves chosen to move into the neighborhood also, providing a growing sense of cohesion and relational stability among children, families, mentors, and friends.

In our conversation, Sarah, Scott and I discuss how their faith and concrete relationships led to the forming of Nehemiah house, starting a family in the context of community life, and what they’ve learned living and working with an ever- fluctuating population of young adult interns. Finally, they speak of their hope of seeing today’s young adults shed negative cultural influences, grab hold of the values of discipline and commitment, and fully step into the lives God intends for them—a hope whose realization might be aided by learning from the monastic tradition.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

Read Full Post »

In this second half of my conversation with Lois Arkin, having introduced the general landscape of ecovillages and the Los Angeles Eco-Village in Part I, we now hone in on lessons she’s learned along the way. Specifically, Lois addresses the issue of structural conflict, reflecting on her own experience in light of the insights of ecovillage and intentional communities author, consultant, workshop leader, and conference presenter, Diana Leafe Christian. The concept of structural conflict points to the fact that, if a community or organization doesn’t adequately address fundamental issues of identity, values, and vision, and how these are to be implemented over time, conflict will most likely ensue, regardless of who’s involved. Given that communities are often founded with an exuberant mixture of idealism and naiveté, drawing on this very practical wisdom from those who have weathered first fervors, successes and failures, can be lifesaving.

In this vein, we spend time talking about membership processes and how these have evolved for the Los Angeles Eco-Village, becoming more narrow and restrictive over time. Earlier, Lois spoke of ecovillages as having porous boundaries, neither closed nor wide-open to the world of which they’re a part. Membership requirements, discernment, formation, education, etc., play an essential role in ensuring that these boundaries, and the integrity of a community’s identity, purpose, and common life, remain healthy. Membership is also an area sure to become highly contentious and problematic for all if these criteria and processes aren’t clear from the beginning.

How does a community clearly impart to new members and communicate to the world its own ethos, while integrating new energies and ideas from without and within? How does this fluid communal organism remain open while retaining its distinctiveness? For a start, through building on solid footing by alleviating structural conflict as soon as possible.

Other resources mentioned in this interview: Finding Community: How to Join an Ecovillage or Intentional Community and Creating a Life Together: Practical Tools to Grow Ecovillages and Intentional Communities by Diana Leafe Christian, and Consensus-Oriented Decision-Making by Tim Hartnett

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

Read Full Post »

Lois Arkin is the founder and Executive Director of the nonprofit CRSP (the Cooperative Resources & Services Project) Institute for Urban Ecovillages. In 1993, she co-founded the Los Angeles Eco-Village as a project of CRSP. Other organizations that she’s co-founded or have grown out of CRSP include the Eco-Home Network, the Southern California Association of Nonprofit Housing, the Beverly-Vermont Community Land Trust, and the Urban Soil Tierra Urbana Limited Equity Housing Co-op (LEHC). She is co-author and co-editor ofSustainable Cities: Concepts and Strategies for Eco-City Development andCooperative Housing Compendium: Resources for Collaborative Living. In the late 1980s, Lois received an award from the American Planning Association-L.A. Section for Advocacy Planning for, in her own words, “having a big mouth.” She is also a founding member of the Ecovillage Network of the Americas and a board member of the Global Village Institute.

In this episode, the first of two with Lois on the subject of ecovillages and the Los Angeles Eco-Village in particular, we explore what constitutes an ecovillage, the history of the ecovillage movement, and Lois’ own experience as an ecovillage founder. From her suburban childhood romping unfettered amid her close-knit neighborhood, to working with troubled youth in inner city Los Angeles in the 1960’s, Lois was passionately drawn to explore the question of how to reinvent urban living to enhance quality of life and address the underlying causes of social ills. This aspiration took a decisive turn in the wake of the L.A. riots in 1992. In light of the glaring, urgent needs this tragedy exposed, a plan to build a demonstration ecological neighborhood on an unpopulated site outside the downtown area was scrapped in favor of revitalizing and retrofitting Lois’ own 2-block Koreatown neighborhood. Beginning January 1st, 1993, Lois and fellow volunteers hit the streets, talking to neighbors, spreading “positive gossip, ” planting trees and garden plots with children, hosting social events, all intended to build a sense of safety and community. Thus were laid the foundations of the Los Angeles Eco-Village.

What inspires me most about Lois’ story and ecovillages generally is their truly integrative approach to re-envisioning how human beings inhabit the planet. Taking into account the social, economic, environmental, and technological dimensions of shared living, ecovillages function as research and development centers, evaluating new possibilities and critically reevaluating processes and practices that the dominant culture takes for granted. In the case of Los Angeles Eco-Village, this includes integrating human-scale, ecological technologies, growing food and running a food cooperative, establishing an affordable housing co-op and community revolving loan fund, implementing inclusive, participatory decision-making and conflict resolution processes, all within the heart of a preexisting urban neighborhood.

Links to other resources mentioned in this interview: Global Ecovillage Network, Ecovillages Newsletter, Los Angeles Eco-Village blog, Los Angeles Ecovillage Wiki.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

Read Full Post »

Dan Schmitz with wife Jan and their son Peter

By the time I arrived in Oakland, California, a question had grown in me that I now sought to address more directly: what makes evangelicals tick? Having grown up Catholic and returned to the Catholic Church by way of Buddhism, the differences between my self-identity as a Catholic Christian—from how I read the Bible, to how I pray, understand the nature of Christian community, tradition, authority—seemed strikingly different in many respects from the evangelical Christians I was meeting. While I may have known about these differences on paper, I still found myself somewhat disoriented in my actual encounters with evangelicals and evangelical communities. At the same time, I was aware that there were profound shifts taking place in the evangelical ethos that underlie these community movements; I’m merely swimming along the surface of currents whose depth and breadth I could only dimly infer. And the most curious aspect of these shifts, from my perspective, is that they’re prodding evangelicals, especially young evangelicals, to mine the riches of the pre-Reformation tradition, in search of a wisdom that can more thoroughly address their aspirations and challenges today. Hence, wanting to deepen my own understanding in these respects and learn to better situate myself in the growing overlap between evangelical intentional communities and the classic monastic tradition, I spent some time sharing in the lives of and learning from the kindhearted, generous folks of New Hope Covenant Church in the Lower San Antonio District of Oakland.

The beginnings of New Hope strike themes I’ve heard several times thus far (see for instance Debbie Gish of Church of the Sojourners): a youthful immersion into the whirlwind of urban ministry leads to an aspiration for a more sustainable way of life in community, but the resources and models needed to bring this aspiration to fruition aren’t close at hand. Dan’s insertion into this story begins with his affiliating with Harbor House Ministries in East Oakland and moving into Oak Park Apartments in 1989, inhabited primarily by poverty-stricken Cambodian refugees and Latino immigrants. His intention was to live in a local equivalent to the overseas urban slum conditions he anticipated encountering though foreign mission work. Soon joined by others, especially young Christians associated with InterVarsity, the budding community found themselves deeply enmeshed in the often chaotic lives and overwhelming needs of their neighbors, including organizing a successful lawsuit against the building’s negligent owner. Rather than go overseas as originally intended, however, Dan chose to remain among these neighbors he learned to relate to as family, participating in the shaping of this community of mission-minded Christians into the multiethnic, socioeconomically diverse New Hope Covenant Church, of which he is the present acting pastor. Given the lessons he’s learned helping to birth this new model of church from such unformed beginnings, Dan recognizes some of the challenges faced by evangelical leaders and communities in light of radically changing social and cultural conditions.  As a response, he presently focuses much of his energies on leadership development and formation as interim chair of The Mosaic Center of the Pacific Southwest Conference of the Evangelical Covenant Church.

Dr. Joan Jie-eun Jeung prays during a Sunday service at New Hope Covenant Church. Photo © 2010 Lacy Atkins / San Francisco Chronicle

In our conversation, Dan and I discuss how the complexities of our increasingly religiously and culturally pluralist “post-Christian” world challenge evangelical theology and spirituality to adopt more holistic perspectives. In contexts where a basic Judeo-Christian framework can no longer be assumed, the good news of salvation must be expressed through a living witness of rooted commitment, living side by side with the poor and marginalized and sharing their struggles. This in turn requires processes of formation that impart a deeper understanding of social, historical, and economic issues across cultures, and practices that can integrate this learning within one’s own self-awareness and spiritual development. How am I connected to the exploitation of migrant farm workers? How has the church been implicated in racist attitudes and practices, and how must I repent and change in response? What presumptions and privileges must I divest myself of in order to live in solidarity with the poor? How do the Bible narratives reflect God’s ongoing concern with structural injustice and oppression, and where am I situated in that story? An adequate formation for contexts like that encountered in Oak Park must prepare leaders to ask and respond to these kinds of questions, for themselves and their congregants.

Another element that makes Dan’s perspective unique is his Catholic upbringing in a Franciscan parish. And while he now serves as an evangelical pastor, in his own words he never “protested” his Catholic origins; rather, he has sought to integrate in his own life and ministry the values and strengths of both worlds. Hence, he’s right at home among evangelicals now eagerly learning from “Catholic” figures such as Ignatius of Loyola, Francis of Assisi, Benedict of Nursia, Antony the Great and the early desert abbas and ammas. As well, in thinking about new models for evangelical churches that incorporate the kind of changes we discuss, Dan looks to the Catholic orders and their ability to diversify and incorporate people in varying lifestyles and degrees of intensity of commitment, such as the three Franciscan orders: Order of Friars (celibate men), Order of Saint Clare (celibate women), and the Third Order (inclusive of lay people, married and otherwise). His larger hope? That this integrative impulse and drawing on the whole Christian tradition helps facilitate the healing and unification of the Body of Christ, the Church.

My heartfelt gratitude to all in the New Hope community who welcomed me, fed me, gave me a bed or couch upon which to lay my head, played games with me, drank, laughed, prayed, shared enlightening conversations, and all-in-all made me feel right at home.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

Read Full Post »

« Newer Posts - Older Posts »