Archives by: Gary Hoag

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles’ feet, and it was distributed to each as any had need. There was a Levite from Cyprus, Joseph, to whom the apostles gave the name Barnabas (which means “son of encouragement”). He sold a field that belonged to him, then brought the money and laid it at the apostles’ feet. Acts 4:32-37

“Mature materiality requires that one be alert to one’s role as citizen, that is, having active responsibility for the public good… I should add a note about the right place being variously rural or urban. It is an easier case to make one’s practice of habitation as heir, neighbor, partner, and citizen in a rural community where institutions are more accessible, where the population is more likely to be homogeneous, and where face-to-face interactions are more readily available. Such a portrayal of rural habitation may be tempted to romanticism. But to refuse romanticism about rural life (as Wendell Berry refuses) one must recognize that rural life is not on offer for everyone. Many persons will, for a variety of reasons, be urban dwellers. In densely occupied urban habitats, the same call to be heir, neighbor, partner, and citizen is sounded. Only there it is more complex and in some ways more demanding. But these same markers for the right place pertain, even if on a different scale. In urban settings one can more feel detached from such a summons. For that reason the insistence of the urban church on right habitation is all the more important. The church community can vouch for a narrative of responsible habitation and be a body of companions engaged in good work for the “right place.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 73-74.

We read this Scripture together when building the Palmful of Coffee contextualize curriculum. I never get tired of reading it. Notice the priority of the common good. See no needy person among them. Celebrate the sharing of stewards.

In modern times, this way of living comes into view as caring citizens who live as heirs, neighbors, partners, and companions with others in both urban and rural settings. Each one has its own challenges.

I have been in rural Colombia. Find Armenia on the map. The cool part is, whether in tiny Armenia or big Bogotá, when we live as a community of companions, we help the homeless find a home and we demonstrate responsible habitation.

The launch event far exceeded our dreams and expectations. Stay tuned for access to a trip report. We will wrap it up today before we travel home. Thanks for your prayers for safe travel for our team of 13 from 6 countries.

Blessed are those who trust in the Lord, whose trust is the Lord. They shall be like a tree planted by water, sending out its roots by the stream. It shall not fear when heat comes, and its leaves shall stay green; in the year of drought it is not anxious, and it does not cease to bear fruit. Jeremiah 17:7-8

“Mature materiality requires that we inhabit our right place as partners with the place. Thus rather than the place belonging to the “owner,” in partnership the place and the owner belong to each other and are cast together in a long-range destiny. It follows that the owner is assigned to a purpose not of maximizing production, but rather of enhancing the well-being of the home place. Wendell Berry writes of “kindly use” of the land that depends upon intimate knowledge of the terrain of the property. The purpose of such “kindly use” is the prospect of durability in the right place, an assumption that coming generations may inhabit this right place. Thus the owner of the right place is not the final occupant but in fact belongs to a long chain of those who have inhabited and who will inhabit in time to come.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 73.

Imagine if every follower of Christ aimed to enhance the well-being of the place God planted them instead of focusing on maximizing production. We would appear as “partners with the place.”

I was walking through the market in Centro Bogotá before dinner two nights ago. Many t-shirts said, “parce,” and I asked, “What does that mean?” My Colombian friends said, “Partners.”

They echoed Brueggemann. They said, “We are partners in this place.” It means that we serve each other to help each other stay green, bear fruit, and flourish. But they admitted, there is not much flourishing in Colombia.

They said with the rollout of Palmful of Coffee, we will not just be “partners with the place” in word, but we will do it in deed. What would it mean for you to serve as a partner with the place where God has you in deed?

To live this way, to abandon the focus on maximizing production, to act as stewards and not owners, and to demonstrate the kindly use of the land calls for us not to assimilate to culture but to live radically differently.

For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.” Galatians 5:14

“The right way to inhabit one’s right place is as neighbor. The role of neighbor pertains not only to next-door folk with whom we may feel comfortable. It means also to recognize all the inhabitants of the community as companions in a common enterprise. It means to acknowledge gladly that they are entitled to respect, safety, and viability that are guaranteed by
common concern and common investment.

In a commoditized economy, there are no neighbors with whom we can make common cause. There are only isolated individuals who live private lives and who are at bottom rivals and competitors for scarce goods. Neighborliness refuses every part of that formulation: not isolated, not rivals, not competitors, and not scarce goods. The neighborhood depends on an expectation and practice of generosity and a readiness to share what one has for the sake of the common good.

Such generosity pertains not only to those whom we like and with whom we feel comfortable. Such sharing, moreover, consists not only in face-to-face generosity, but in sustainable transformative charity and, beyond that, in acceptance of taxation that is appropriate to the needs of the neighborhood.

The mandate to “love your neighbor” (Lev. 19:18; Mark 12:31) is defining for mature materiality. This commandment, Paul declares, is “the whole law [Torah] summed up” (Gal. 5:14). The biblical tradition, moreover, continues to expand the scope of “neighbor” until it includes all the vulnerable, for whom “widow, orphan, and immigrant” are representative persons.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 72-73.

Though I did not know what the commoditized economy was, for many years it characterized my existence. I did not even know the name of my neighbors. Think about it. How can we live as neighbor if we don’t even know our neighbor’s names.

Perhaps today’s application for some people is to learn your neighbor’s name? For others it takes shape as growing participation in charity or including people you don’t like in your giving. For some it means accepting the paying of taxes for the common good.

As we near the end of our exploration of materiality as resistance, we discover that God wants us to live differently than the consumeristic culture and live generously toward our neighbor.

Sit with the Lord. Follow God’s leading in taking steps toward growing in neighborliness and generosity.

And pray for our team today. We travel from Bogotá to Armenia in the heart of the Coffee Triangle, to do a Palmful of Coffee launch event with 100+ pastors and ministry workers in the Quindio department tomorrow. Thanks.

Some time later there was an incident involving a vineyard belonging to Naboth the Jezreelite. The vineyard was in Jezreel, close to the palace of Ahab king of Samaria. Ahab said to Naboth, “Let me have your vineyard to use for a vegetable garden, since it is close to my palace. In exchange I will give you a better vineyard or, if you prefer, I will pay you whatever it is worth.” 1 Kings 21:1-3

“The intention of mature materiality is to identify and enact more appropriate forms of habitation. Here are four markers for such responsible habitation:

Mature habitation of one’s right place is as an heir. The son in the Prodical Son parable was an heir, but he had forgotten that as an heir he not only owned the land but the land owned him. He belonged to the land. When he forgot his role as an heir, he could depart into a far country. When he returned to his father, however, he reentered his legacy and knew, from that moment, that he belonged to the land and it was his place of being and belonging.

In his narrative, Naboth is an example of a responsible heir (1 Kings 21). The royal power couple, Ahab and Jezebel, regard Naboth’s vineyard as a fungible piece of property for buying and selling. They think about every place through the lens of commodity. Naboth, however, knows better.

He knows that his vineyard property is not fungible. It cannot be “transacted” but, as he asserts, it is his “ancestral inheritance.” It has always been the home of his family. It is where he belongs. He must work and protect the vineyard because he belongs to it. This narrative is a stark example of two modes of habitation that clash.

Here, in this narrative as almost always, the force of commoditization seems to have the upper hand, a fact that makes habitation as inheritance difficult. The narrative attests, however, that the God who gives a livable place is fully on the side of such habitation that can so readily be overturned by usurpation…

Mature materiality requires a full commitment to such regard for one’s right place and equal regard for the right place of the neighbor, including the vulnerable neighbor. In our society it is the aggression of gentrification that most readily puts vulnerable inheritance at risk.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 71-72.

Notice how the person in power, Ahab, displaces the vulnerable person, Naboth, with corruption. We read this and claim that we have not committed such horrible atrocities. Sadly, have we. Each of us is guilty.

You can stop reading if you like, or even unsubscribe. God be with you. But an honest assessment of the global economy shows that the economic powers that be represent Ahab, and much of the world appears as Naboth.

Since I spend more time each year in the majority world, I tend to hear the cries of the displaced poor and needy people who have no land or place and come into view as victims of the global consumer economy.

This book has given structure to the distinctly Christian response to the global challenges I see linked to money, food, the body, time, and place more than any book I have read in recent history. Download it freely in PDF form here.

And think about what it means to inhabit a place as an heir. It means to live with roots and help others have roots. It means to respect the space and place of others and not try to have more than you need.

It means our footprint and impact aim to help people flourish around us rather than fold. We help people experience thriving rather than troubles. We love our neighbors as ourselves. God help us do this.

Keep praying for us in Colombia. The design lab continues to progress nicely to create a curriculum that will make Christ known and unleash accountability and generosity among the indigenous throughout the coffee region of Colombia.

“‘My son,’ the father said, ‘you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’” Luke 15:31-32

“Mature materiality, like that of the son in the parable, knows that a faithful life requires participation in, attentiveness to, and loyalty to a place. The son came to know this; upon his return he finds his rightful place defined by adequate food, festive welcome, and a gracious safe-making father. Embrace of such a life-giving place presents us with two generative questions about place.

First, where am I supposed to be? To ask this question is already to acknowledge that there is a “right place” to be that should not be confused with the bright lights of a “far country” of utopia (“no-place!”) that is anti-human. A vacation in utopia may be in order but, as the son discovered, it cannot become one’s “continuing city” (Hebrews 11:14; NRSV “homeland”).

For good reason it is high praise to say of someone, “He never forgot where he came from.” Everyone comes from somewhere. Everyone comes from a particular place with its particular hope and particular resources and particular social protocols and particular foods. These particulars may be amended and critiqued, but they cannot be safely scuttled in a wholesale
way for the sake of rootless imagination.

Thus the “right place” to be is a place that is infused with particulars that impose costs, give gifts, and offer rootage. We are not meant to be and finally cannot be rootless, placeless occupants of “nowhere”; finally we must be obligated, contributing partners in a time and place.

The vow of “stability” taken by some monks is instructive. That vow means to spend one’s life invested “on location” without the illusion that elsewhere, any elsewhere, would be preferable. Thus a “place” is an actual human venue in which one puts down one’s buckets in durable ways. For many persons the liturgy of a particular religious community lends staying power to a place. This is true in Christian liturgy, and no less true in other traditions as well.

Second, we may ask about our right place, how is it that I should inhabit that particular place of home? Well, NOT as user, consumer, possessor, exploiter, or predator. These are models of occupation that are appropriate for a commoditized society in which those with “homeless minds” are unable to care about those with “homeless bodies.”

Mature materiality rejects and refuses all such convenient modes of habitation that are marked by indifference, apathy, fatigue, or selfishness. The intention of mature materiality is to identify and enact more appropriate forms of habitation.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 70-71.

Some people reading this may find themselves out of place or not where they need to be. Generosity generally does not flow from our lives when we are out of place.

Others reading this may find themselves in the right place but not inhabiting it rightly. I would argue most people would find themselves in this category as we always have room for improvement.

Let me explain. We tend toward locating the right place, but occupying it as a “user, consumer, possessor, exploiter, or predator,” instead of one who practices mature materiality.

Such people move from “indifference, apathy, fatigue, or selfishness” to compassionate care, attention to impact of living on others, and living unselfishly.

Sit with the Lord today. Ask the Holy Spirit to guide you home if you are not in the right place. And ask for guidance on inhabiting that place in a manner that will optimize your generosity with mature materiality.

And keep praying for me and the team of indigenous workers and GTP staff as we continue the design lab to build a contextualized curriculum to grow generous stewards and activate the Palmful of Coffee vision.

We are asking God to help us evangelize the Coffee Triangle through this effort and engage them to participate in Christian mission in the whole world.

“Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. He longed to fill his stomach with the pods that the pigs were eating, but no one gave him anything. When he came to his senses, he said, ‘How many of my father’s hired servants have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired servants.’ So he got up and went to his father. Luke 15:13-20

“The son found a resolution to his abandonment. He went back home to his rightful place. He resubmitted to the reality of that place, to its requirements, to its expectations, to the expectations of his father, to the irksome presence of his brother, to a place infused with abundance and rootage, the very abundance and rootage from which he had fled. In order to start that return journey, however, he had to acknowledge his hunger; he had to abandon his utopian (“no-place!”) fantasy of being unfettered by his rootage. He had to recognize that his anticipation for a far country was in fact a lethal illusion. Until he came to that “consciousness,” he could not make a move back to a place of human viability. The wonder for him, of course, is that when he got home, he was welcomed. That was not what he had expected, because he had become inured to the callous indifference of the far country that never welcomed anyone and that made every relationship transactional. It turned out that his home and his homecoming radically contradicted his experience in the far country of homelessness of mind and body.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 68-69.

Some may wonder what the prodigal son story has to do with generosity. Everything. We all succumb to illusions. This story teaches us how to get back on track. And if we want to pass on this way of living to our children, then it means everything.

The world bombards them with a “lethal illusion” to abandon the abundance and rootage of home. If the word rootage sounds odd to you, join the crowd. It did to me too. It just means system of roots.

And interestingly, Brueggemann draws out that a utopian fantasy literally takes a lost person to no place. We could call it homelessness. That said, notice the unexpected welcome that also comes when he returns to the abundantly generous and deeply rooted home.

The lessons for us today are many. For each of us with homes, we want to create a welcoming environment of abundance and roots. Simultaneously, we must all ignore the lies that advance lethal illusions.

And we want our homes to appear as places that radically contradict the craziness out there. So our children and anyone who enter, find it as a place of generosity and vitality.

We do this not by hoarding wealth, but by living obediently and generously in a world filled with scarcity thinking and lies. We show the veracity of our faith through our generous living.

And that’s really what creating a contextualized generosity curriculum for indigenous workers in the Coffee Triangle is all about. Everyone, everywhere needs to put this thinking to practice.

The LORD hears the cries of the needy; He does not despise his imprisoned people. Psalm 69:33

“This linkage may lead mature materiality to wonder how it is that we not only live in an economy that is occupied by homeless persons; we live in an economy that is busy producing homeless persons. The capacity to produce homeless persons is deeply enmeshed in a privatized, greedy economy of low wages, predatory loan arrangements, and regressive tax policy. It is easy enough, moreover, to imagine that much of our current homelessness is a residue of slavery in which a population of laborers ended a lifetime of work with no resources.

So it is with us now with many workers who are not officially slaves but who end a lifetime of work without resources. That systemic production of homeless persons is a direct result of “technological homelessness” whereby the successful in the technological enterprise to some great extent have no interest in, capacity to notice, or willingness to support and pay for a viable social network for those in need of housing. The current inability to deal with student indebtedness is only a recent example of the indifference of the predatory economy to the requirements of the less privileged for a viable life support.

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 68.

I flew all night. I have arrived safely in Panama City, Panama, connecting this morning to Bogotá, Colombia. I have meetings today so pray with me that I can check in early, get a nap, and function well.

Brueggemann’s focus on mature materiality shifts to the fifth and final area. He calls it place. Here he helps us see that the systems in which we operate aim to displace and, as a result, actually produce homeless people.

Whether we like it our not, the economy of this world uses people and discards them. Our participation in this economy has adverse impact. We do well to recognize it. I see this with the people that serve me around the world.

I try to  learn the servers names at the hotels where I stay. I give generous tips and befriend them in the week I stay at a hotel. And I connect them with national workers and a local church. This is how I try to address the materiality of place as a traveler.

I honor my brother today. It’s his birthday. Happy Birthday David. At 62, he serves as president of the Council for Christian Colleges and Universities. That’s the umbrella entity for the Christian colleges and universities across USA.

Part of the reason today’s post seems fitting on my brother’s birthday links to the comment about student indebtedness. Such systems enslave. I pray through his service he can address that problem, among other issues, with Christian schools.

But we all have work to do, not just David. We either create systems that produce homeless persons or the opposite. I think generosity takes shape and determining how we can do the opposite through the footprint we make and the service we offer.

While it is daytime, we must do the works of Him who sent Me. Night is coming, when no one can work. John 9:4

“All our times are in God’s hand. Growth in mature materiality is alertness to the timefulness of every time in our life, in order that we may live it in faithful response to the Giver of all our times. Such alert responsiveness to the right moment means to yield our life back to our Creator in gratitude. In such a life there will be no automatic pilot!”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 61.

Jesus teaches us the pathway to alertness in timefulness. During daytime, which implies during our lives, we make the most of every opportunity to do God’s works. We do this because a time will come when we can no longer work.

I love that Brueggemann urges us to “yield our life back to our Creator in gratitude.” That’s the best kind of giving. “Jesus, we surrender ourselves to you. Take care of everything.”

I depart for Colombia later today to collaborate with indigenous workers create the contextualized curriculum to spread the Palmful of Coffee vision across the Coffee Triangle.

I changed the header photo back to Colombia to give you a glimpse of the country. Pray for our team, I will do this important work in surrender and service with 12 others. Click here for our prayer calendar.

“For everything there is a season and a time for every matter under heaven: a time to be born and a time to die; a time to plant and a time to pluck up what is planted; a time to kill and a time to heal; a time to break down and a time to build up; a time to weep and a time to laugh; a time to mourn and a time to dance.” Ecclesiastes 3:1-4

“Mark C. Taylor has detailed the way in which the ideology of the market has made speed and efficiency primary virtues. The cost of such a rush is immense in terms of tradition, culture, memory, and our capacity for humanness and neighborliness. Speed goes with commoditization.

On the other hand, Carl Honoré has considered the quality of slowness that “challenges the cult of speed.” It is worth noting that the regulation of time in worldwide terms was accomplished in the service of the British navy, that is, in the service of power and control. Honoré nicely observes: “The telling time went hand in hand with telling people what to do.” There is indeed a time to hurry and a time to wait.

The tilt of the matter in our society is obvious. The frantic pace of overanxious 24/7 attentiveness and endless electronic connection requires that our accent in this added word pair must be on the side of slowness. Whereas speed is all on the side of commoditization, slowness is all on the side of neighborliness.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 59.

I am guilty of functioning along the lines of commoditization rather than neighborliness on many occasions. Productivity in that paradigm trumps people. God forgive me for living this way. This study is helping me.

I pray it helps you too. Materiality as resistance says that we will choose neighborliness over commoditization because we realize there is a time for everything and not everything needs to be in a rush.

The lesson for me today and anyone reading this. Generosity or neighborliness takes time. It’s not fast or demanding. It’s timely and deliberate. God help me grow in neighborliness.

Be careful, then, how you live, not as unwise people but as wise, making the most of the time, because the days are evil. Ephesians 5:15-16

“Now as then, keeping Sabbath is refusal to have one’s life defined by the production and consumption demands of a commoditized economy. In the keeping of Sabbath we, like ancient Israel, attest that our lives are not defined by or answerable to the insatiability of commodity.

In that ancient world, Sabbath broke the spell of production. In our world, Sabbath invites living in the new rule of God that contradicts the fatiguing world of things. Sabbath keeping is indeed acting as though Jesus is Lord of our time and
has decisively trumped the rigors of our schedule!

From that discernment of Sabbath, mature materiality has radically resituated all of our times with reference to the new rule of God. Thus the psalmist can aver: “My times are in your hands.” All my times! All our times! Not just Sabbath time but all our days.

Mature materiality consists in a willing readiness to recognize that every time is a gift from God; every time is an occasion for response to the holy time-giver; every time is an opportunity to act out our glad creatureliness in ways that befit the time-giving God.”

Walter Brueggemann in Materiality As Resistance: Five Elements for Moral Action in the Real World (Louisville: WJKP, 2020), 54.

What a word picture: Sabbath breaks the spell of production. “Mature materiality has radically resituated all of our times with reference to the new rule of God.” We find freedom from domination and the necessity to produce!

In God’s economy and within the construct of sabbath, we receive time as a gift. Our response shows our love of the holy time-giver. And every time God grants use comes into view as an opportunity to glorify our time-giving God.

Interestingly, we cannot steward time. We can only make the most of it. Why? No one possesses time. We can only choose how to use the time given us. Generous people give God one day a week.

In so doing, they do not lose time but gain it. The reset makes everything better, richer, and fuller. By including sabbath – on Saturday, Sunday, or some other day – we follow God’s design for making the most of time.