Archives For Nathan Aaberg

Five or six years ago, I planted two New Jersey Tea shrubs in two separate areas of our yard devoted to indigenous prairie, savanna, and woodland plants. By adding New Jersey Tea (Ceanothus americanus) I hoped to add even more diversity to the plantings we already had.

New Jersey Tea isn’t one of the more well recognized native plants of the Midwest today. Early settlers knew it, however, and knew that its leaves could be used for making tea. This tea was particulary popular during the Revolutionary War as an alternative to those teas being imported into the colonies.

The challenge in using this relatively low-growing shrub in the home landscape is that rabbits love to eat it. “Love” is an understatement. One of the two disappeared within a year of being planted and was never seen again, presumably lost to the horde of hares in our neighborhood.

After a year in which it had bloomed, the remaining New Jersey Tea appeared to have met the same fate as the first as I couldn’t find it the following spring. When it reappeared last year in the midst of the other native flowers and grasses, I protected it with wire mesh fencing. But when I couldn’t find it this spring in a cursory look, I came to the conclusion that, despite my efforts, it had not survived. The temptation to devise elaborate and deadly schemes for dealing once and for all with the rabbits of the area was very strong.

But lo and behold, this past weekend as I did some weeding in the area I noticed unusual flowers and decided to look closer. Sure enough – the New Jersey Tea was blooming modestly as you can see in the photo below. (Lest you think I was completely daft in not being able to see such an obvious plant before, I should mention that I took this photo very close up. The leaves and blooms are actually fairly small and unobtrusive.)

The resilient New Jersey Tea shrub in our garden just after a rain.

Have you considered replacing portions of the lawn of your yard or your church’s land with indigenous plants? There are many options in how you do so, from creating carefully designed beds to more natural sections of habitat.

It’s worth the effort. Doing so honors our Creator God. It is a life-affirming action that says something authentically and counterculturally Christian about your values and your church’s values.

Having native plants around your home and church also offer the chance to observe the varied and complex relationships between different elements of Creation. New Jersey Tea, for example, is not just a delectable source of sustenance for rabbits. It fixes life-giving nitrogen in the soil, and its small, white, fragrant flowers are of value to butterflies and a variety of other small pollinators. And where you have small creatures you tend to have the occasional larger creature that feeds on them. In this case, the “larger” creature is the hummingbird.

Yes, those tiny and graceful ornithological wonders we typically see sipping on the nectar of flowers and the sweetened water of feeders are also completely ready to scarf up protein packages in the form of tiny bees, wasps, flies, and beetles.

I’m looking forward to the day when my family and I will see a hummingbird doing just that. If only the hummingbirds could do something about the rabbits…

 

To see better photos of more mature New Jersey Tea shrubs and to learn more about this beautiful plant, especially the many pollinators that draw sustenance from it, check this useful website out.

I’m sharing below the content of an email I sent yesterday to the pastor of the church we often attend. This past Sunday he used the book of Jonah as the basis for a sermon urging us to move away from self-righteousness. It was a good sermon, but, as you’ll see below, I call attention to the fact that he omitted an important element of the story.

Looking back on what I wrote 24 hours later I recognize that I did get a bit preachy and ended up writing with more than a little ostentation. Nevertheless, I hope the pastor will look past those flaws and be open to the ideas I shared with him. I hope, too, he will reach out for further conversation.

I am also a realistic person. I realize that centuries of Christian theology and interpretation have a momentum all their own. I may have just taken the first steps towards being seen as a “special interest” Christian with his own personal agenda or even as a person who has left the tracks of orthodox Christian faith. We’ll see.

Dear Pastor M—:

Thanks for your sermon this past Sunday.

I appreciate how this series and the several before this have focused on practical topics in the Christian life. The church I was taken to as a child focused almost exclusively on abstract theological doctrines. Not surprisingly, if I’m not careful, I can easily fall back into associating church with esoteric matters and more than a little boredom. So I appreciate the fact that you and other speakers have been candidly tackling topics where the Christian faith intersects with life.

There are two other reasons I write.

The first is that I noticed in your sermon on self-righteousness that you omitted a small but significant dimension of Jonah’s interaction with God and Ninevah. Specifically, you omitted the animals of Ninevah.

When, to Jonah’s dismay, the king of Ninevah hears of Jonah’s judgment on the city and that at least some of the Ninevites were repenting, he uses his authority to make the repentance city-wide. His proclamation calls for the people and animals to neither eat nor drink. It also calls for the people and animals to be covered in sackcloth.

And in the final verses of the book, God speaks wisdom to Jonah who, as you suggested, is the iconic religious jerk. God leaves Jonah (and us) with a rhetorical question: shouldn’t God care about a city which has over 120,000 human residents and also many animals?

The fates of the people and animals of Ninevah are, in other words, intertwined, and God has compassion for them all.

Interestingly enough, in the many images you can find online of Jonah preaching to the Ninevites, it is hard to find any that also pay attention to the animals of Ninevah. This image by Caspar Luiken is an exception, although you have to look a bit carefully to find the livestock. Follow Jonah’s outstretched right hand. 

I wish you would have called out the animal elements of the story even briefly.

One of the greatest examples of Christian self-righteousness is our belief that because we have been given dominion over God’s earth that the living things around us are of negligible value and are here only for our pleasure and utility. This, in turn, has led us to rule like tyrants over the earth as a whole and over the patches of Creation that we each have impact on as individuals.

This is not the kind of ruling that God models for us nor that God expects of us. Good rulers care about the health and wellbeing of those they have responsibility for. Good shepherds are examples of what good ruling is all about. And, as Jesus noted, good shepherds are even willing to lay down their lives for their sheep.

That Christians have been some of the most self-righteous in justifying humanity’s violence against God’s earth has communicated something falsely repugnant about the Christian faith. Ironically, a good number of non-Christians I know have an intuitive sense that this is an amazing world and that how a person treats the world reflects the state of that person’s heart. Perhaps they are the modern Ninevites? Perhaps we are the modern Jonahs in this regard?

And here’s the second reason I write. I’d like to encourage our church to make a concerted effort to be more mindful of God’s earth in what is preached, what is taught, and what is lived out as one element of a whole Christian life. How about starting with a sermon series on that topic?

As you can probably tell, this topic is close to my heart. If I can be of any service in that regard, I’d be eager to help.

I’d be happy to share, for example, how many of the most pioneering and influential sustainable livestock grazers in our country today are Christian. This is a story worth telling. By living out their faith in how they farm, they are making the world better and also offering powerful testimony to what being a Christian is all about.

Thanks very much for your unique gifts as a pastor and teacher and your commitment throughout your life to the Church.

Sincerely,

Nathan Aaberg

 

For a long time I’ve been struck by the parallels between a whole grain of wheat and a whole Christian faith-life. Rather than wait until I had perfectly worked out the parallels (which might not ever happen), I’ve decided to share my imperfect thinking at this point.

Harvard TH Chan School of Public Health – Harvard University

Consider these three features of a whole grain:

A whole grain of wheat is a complex, multifaceted thing with three different and indispensable elements – the bran, the germ, and the endosperm.

The Christian faith-life is also complex, multifaceted, and made up of different elements.

It is about a fervent trust in Jesus that opens us to the Holy Spirit and a relationship with God as we live out our lives. It is about loving God with all our heart and all our soul and all our strength and all our mind. It is about gathering together with others to be part of the Church. It is built in large part on 66 books of the Bible and the diverse wisdom and insights they contain. It is a way of thinking and perceiving the world that is somehow consistent with books as diverse as Genesis, Deuteronomy, Psalms, Jeremiah, Ecclesiastes, John, Romans, and Revelation. It is submitting ourselves to God and living lives of creative action.

It is about God, people, and the rest of Creation.

The total package of a whole grain of wheat is incredibly good for us.

There are over 100 vitamins, minerals, and phytonutrients as well as fiber in a whole grain of wheat. And this total package is quite good for us. Phytonutrients, which include antioxidants, are particularly unsung heroes. They are the suite of natural chemicals that plants make as a flexible defense system to fend off germs, fungi, bugs, and other threats. They help the human body as well, providing protection against cardiovascular disease, cancer, and type-2 diabetes. Interestingly, bran and germ typically represent only 15-17% of a grain’s total weight but hold 75% of all of a grain’s total phytonutrients. Bran and germ also hold 100% of a grain’s fiber, which is essential for good health.

The total package of the whole Christian faith-life is also incredibly life transforming and enriching: I hope you’ve had contact with Christians, in person or through books and movies, who were different people because of their faith that expressed itself naturally in the lives they led. William Wilberforce is a great example. As are Martin Luther King, Jr., Paul Brand, George Washington Carver, J.R.R. Tolkien, and many others.

The challenges involved in using the whole grain at a large scale and the sweetness of the endosperm have long tempted people to engineer simpler and more selective ways of using elements of the whole grain. 

The complexity of whole grain wheat make it hard to use in an automated, simplified way. As soon as the bran is broken, it releases fat which causes spoilage to happen quickly. It also takes considerable art to make a tasty bread out of whole wheat. What’s more, human cultures have tended to desire the pure whiteness of refined grains as well for aesthetic reasons.

So humanity has long tried to simplify the use of whole grains by using only one part – the endosperm. With the advent of the rolling mill, we had a way to do this more perfectly then ever before. The pinnacle of this development was white bread. It didn’t spoil and tasted light and sweet.

But the simplifcation deprived bread of the most important nutritional benefits (check out this useful graphic that shows what is lost). What’s more, foods using refined grains (with the bran and germ removed) tend to raise blood sugar levels far more quickly and at higher levels than whole grains. All kinds of health problems emerged as a result. Ironically, we now add nutrition back into bread that was lost in the milling process, but the net result is still not the same.

Too often we’ve reshaped the Christian faith into the religious equivalent of white bread.

We’ve refined out the complexity and mystery and life-changing purpose to which God calls us. The sweet kernel we’ve tended to hold onto is the atoning sacrifice of Jesus on the cross which promises us access to life after death. Salvation, when simplified, becomes the stamping of our after-life passport for guaranteed entry into the good country of heaven rather than the bad country of hell.

We remove mystery. Nor do we expect to have our lives nor the lives of our fellow believers to be transformed over time in this life. We don’t dive deep into the Bible and its wisdom and its challenges. We ignore God’s earth and make the faith just about people and God.

In the end, I wonder if a white bread faith may be what we think we want. Maybe we don’t want our lives transformed by being a disciple of Jesus if that will cause us discomfort or awaken us to how broken the world really is and the mending we are called to engage in. Maybe we don’t want to question the assumptions of the culture and economy around us.

And maybe this lack of wholeness, mystery, and challenge is what makes efforts to share God with others unsuccessful.

I started out writing this blog with a focus on how Christian faith and life has largely ignored Creation in its theology, church culture, and ethics. I believe this has dishonored God and harmed our neighbors.

I now see things even more more broadly.

The lack of attention to how we treat God’s earth is not a single thing that Christians  have somehow generally forgot about over the centuries. It is a symptom of a larger tendency to artifically simplify, sweeten, and hollow out what the Christian faith is all about.

God offers us a whole grain faith-life. Will we seek it out and live it?

 

Note: This Scientific American article about the problems with food labeled as containing whole wheat is a good read that will make you think about what exactly “whole wheat” claims mean in processed foods.

 

 

 

 

Sometimes you come upon a book or an article or even just a quotation that captures a truth or insight that you’ve long been sensing but have been unable to put your finger on exactly.

I came upon an interview with Ken Myers on The Christian Post website that did just that.

Here’s how the introductory text to the interview describes Myers: “Myers is the founder and host of MARS HILL AUDIO Journal, a bimonthly audio magazine featuring interviews with some of today’s foremost Christian thought leaders in academics, politics, and the arts. The mission: “To assist Christians who desire to move from thoughtless consumption of contemporary culture to a vantage point of thoughtful engagement.” Myers, a former NPR reporter, is himself a thoughtful social critic who thinks deeply about the interplay between the church and the larger world.”

Another good profile of Ken Myers can be found here.

Here’s one section of the interview that especially stood out:

CP: What is the biggest challenge facing the church today?

Myers: It’s not “the culture,” as we often hear, that poses the most significant challenge for the church today. It’s the culture of the church.

What I mean is, we have reduced the Gospel to an abstract message of salvation that can be believed without having any necessary consequences for how we live. In contrast, the redemption announced in the Bible is clearly understood as restoring human thriving in creation.

Redemption is not just a restoration of our status before God through the life and work of Jesus Christ, but a restoration of our relationship with God as well. And our relationship with God is expressed in how we live. Salvation is about God’s restoring our whole life, not just one invisible aspect of our being (our soul), but our life as lived out in the world in ways that are in keeping with how God made us. The goal of salvation is blessedness for us as human beings. In other words, we are saved so that our way of life can be fully in keeping with God’s ordering of reality.

Here’s another:

If congregations in America were deeply and creatively committed to nurturing the culture of the city of God in their life together, I think it would have an inexorable effect on the lives of our neighbors. But I fear that too many churches are shaping people to be what Kenda Creasy Dean calls being “Christianish” – or not deeply Christian at all. The more faithful we are in living out the ramifications of a Christian understanding of all things, the more out-of-synch we will be in American culture. But why should we wish for anything else? What can we offer the world if we are just like the world?

Interestingly enough, many top businesses view the culture of their organizations as a vital factor in whether they will be ultimately successful or not. One article even calls on business leaders to be “cultural warriors.”

A great example of the difference a distinct and dynamic organization culture can make is Southwest Airlines. Here’s an insightful interview with Dave Ridley, a former executive at Southwest Airlines and a Christian, who talks about the dynamic, employee-focused culture of Southwest Airlines. At one point Ridley highlights the fact that Southwest Airlines is obviously not a Christian organization, and “Yet the culture (of Southwest Airlines) is very reflective of what one would hope to see – but often is not seen – in organizations that claim to have the gospel at their core (including lots of churches unfortunately).”

I’ve come away more convinced than ever that church leaders need to be energetically, thoughtuflly, and artfully shaping the culture of their churches. Designing worship services to reflect a whole faith is just one step that needs to be taken.

In a previous post, I began to look more closely at John 3:16 as a way to wrestle with this question: how are you and I to think about how the Gospel in the New Testament relates to how we relate to God’s earth? This iconic verse that is everywhere is, I’ve found, rarely understood in its full meaning. In this post, we continue to look closely at John 3:16.

We’re so quick to jump to conclusions, aren’t we?

When we come to John 3:16, we rush through its rhythm and ideas, knowing that it ends happily with eternal life. And we rush, too, to the automatic assumption that “eternal life” is talking about life after death.

The grammar of the verse tells us otherwise. And I’ve never appreciated grammar more than when I first understood from David Pawson’s uneven book Is John 3:16 the Gospel? (and confirmed by other sources) that traditional translations of the verse typically get the verse subtly wrong because they don’t convey the subtleties of the grammar.

Pawson explains that the Greek language has more nuance in its tenses than in English. A crucial distinction is whether a verb indicates continuous action or action that occurs and is then over at a single point in time.

The “believe” in “everyone who believes in him” is actually in the present continuous tense. So that portion of the verse literally means “everyone who goes on believing in him.”

The “have” in “have eternal life” is also in the present continuous tense.

So the real translation of this portion of the verse would be… “everyone who goes on believing in him will go on having eternal life.”

Later in John 10:10 we come again to this idea of eternal, abundant life which we will go on having.  Of the many ways there are to translate it, I like the New Century Version best. It reads: “A thief comes to steal and kill and destroy, but I came to give life — life in all its fullness.”

This idea of God offering a full and good life also hearkens back to Psalm 16:11: “You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever.”

Things get even more interesting when you look at “eternal.” Pawson notes that scholars are debating exactly what “eternal” means in this context. Some believe it relates to quantity – in other words something infinite without end. But others believe it relates to quality – “..life of a quality that makes every moment worthwhile.” Pawson writes, “I think the answer is both quantity and quality of life.”

The implications from understanding these elements of the verse more fully are profound:

First, we need to go on believing in Jesus and through Jesus in the God who Jesus reveals and the framework for what Jesus is all about from the Bible. As we highlighted in the last blog on this topic, this believing in is not about an intellectual assent to an idea but it’s putting the full weight of how we live our lives and what commit our heart to. It’s not a once-and-done situation. It’s entirely possible for us to stop believing.

Second, when we go on believing, we will go on having eternal life. Eternal life does not begin when we die. It begins now and continues through and past our death.

Third, eternal life is not an escape from this world but a radical engagement with it and a radical enlivening of ourselves that begins to give us the true life we were meant to have.

What does that eternal life, the eternal that we can go on having now and forever by continuing to believe in Jesus, look like? Here is my take on that from what I’ve read, seen, and experienced:

Beginning to know the majesty and mystery of God.

Knowing each of us matter and that we are loved by God.

Knowing how much God hates evil in all its forms.

Knowing that our past sins are forgiven, that death and evil are not to be feared, and that God can give us the power to overcome our ongoing habits of sin.

Seeing the God-given value of people and all of Creation.

Finding purpose in using our unique talents and creativity to share God, mend the woundedness of people and Creation, fight evil, and create joy.

Sharing and giving.

Finding peace and strength.

Being filled with the fruits of the Spirit – love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.

Becoming part of a larger whole – God’s kingdom and the Church – and knowing that the good we do is part of a large movement.

Being called to forgive and being able to do so.

Knowing what matters and what doesn’t.

Jesus came not just to avoid sinning and be the perfect sacrifice for our sin but to also model for us what this eternal life in God looks like and is to be lived. This is why we are called to make disciples of all people.

I can’t help but mention, and this may reveal my Norwegian-American Lutheran background, that there is little sense in the Bible that following God’s ways will automatically translate into perpetual happiness, at least not in the light and fluffy sense of the word. There will be suffering. We will be called to do hard things. Rosa Parks and Willliam Wilberforce are just two examples of people whose Christian faiths called them to difficult paths that did not translate into casual happiness.

In fact, if our lives are easy and comfortable all the time and we fit in perfectly with the general culture around us, then we’re probably not living a complete Christian life. We’re probably following a Gospel that doesn’t reflect the present continuous tense.

We see the whole context of what experiencing true and ongoing eternal life is all about at the beginning of Genesis and at the end of Revelation – God, people, and Creation together in the relationship they were meant to have.

In this sense, life in all its fullness that we begin to grow into through ongoing faith in Jesus cannot help but lead to a different relationship with God, people, and God’s earth.