Author: Craig

Do we all need a gift-economy network?

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More than once Richard Heinberg’s book The End of Growth left me feeling like the sky is falling.  However, any survey of markets over the last four years seems to show the trend of no or little growth.  He argues that sustainable networks of economic interaction will have to be built on something other than debt and raiding of natural and human wealth.

I keep finding myself returning to his “economic history in ten minutes” and his reflections on the transition from gift economies to trade economies.

“With more and more of our daily human interactions based on exchange rather than gifting, we have developed polite ways of being around each other on a daily basis while maintaining an exchange-mediated social distance.  This is particularly the case in large cities, where anonymity is fostered also by the practical formalities and psychological impacts that go along with the need to interact with large numbers of strangers, day in and day out.  In the best instances, we still take care of one another–often through government programs and private charities.  We still enjoy some of the benefits of the old gift economy in our families and churches.  But increasingly, the market rules our lives.  Our apparent destination in this relentless trajectory toward expansion of trade is a world in which everything is for sale, and all human activities are measured by and for their monetary value.

Humanity has benefited in many obvious ways from this economic evolution:  the gift economy really only worked when we lived in small bands and had almost no possessions to speak of.  So letting go of the gift economy was a trade-off for houses, cities, cars, iPhones, and all the rest.  Still, saying goodbye to community-as-family was painful, and there have been various attempts throughout history to try to revisit it.”   The End of Growth, p. 29-30.

Do we all need a gift-economy network?  I think so.  We’ve renamed it social capital.  But there’s still a rub even there.  Relationships won’t last under the weight of what people take from them.  Vibrant and resilient relationships are build on what we willingly give to them.

Vancouver is abuzz with the longing for the community-as-family life.  (See the Vancouver Foundations most recent study.)  However, its our conditioning in the trade-economy that keeps us from the generosity and sacrificial approach required to include others in our circle of friends of family.

We all need a gift-economy network.  Perhaps the best way to get one… is to start giving.

Consistency — its about the “who” and not the furniture

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Three weeks ago we finished cocooning with our newest daughter and have now been out in the “real” world with great regularity.  The intent of cocooning was to establish consistency and attachment for Mica in our family.  The family becomes a referent point for her engagement with the world.

So here’s the real world for our church experience at Origin: for the last three weeks we’ve gathered in a different location every Sunday.  Different address.  Different set up.  Different washrooms.  Different children’s space.  Different lighting.  Different feel.  So much for consistency!

Its made me think a lot about her experience of the church.  Who reaches out?  Who prays for her?  Who creates safe space for her to be her, to explore, and to hear again that God loves her?  Who celebrates what God is doing in her life?  Who affirms her growth?  Who challenges her to explore again Jesus’ grace?

Who?

See its all about the people & the Gospel, not the furniture.

But its not just about her.  My hope is that our gathering and life together is a referent point for many students and the UBC community in their walk with Jesus.  Origin, church, wherever, and whenever we gather, is a community that acts as a reference point for people to encourage them to keep going with Jesus and His Gospel.

asking for prayer

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What does it take to finish life strong?  In Philippians 1:18-26 Paul testifies to some habituated approaches to faith in Christ and life that I believe kept him from becoming a grumpy old man sitting in the corner of a prison loosing his religion.  His first approach is to ask for prayer.  He writes, “Yes, and I will rejoice, for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death.”  Philippians 1:18-20

Paul had great humility to ask for intercessory prayer.  He even begged his friends to pray for him.  (See some more examples below.)  He knew the source of strength for a faithful life would not come through his own brilliance.  Paul believed that his deliverance — that ability to honour Jesus in his body in either life or death — would come through the grace of God as people prayed for him and the Holy Spirit helped him.
Some questions to consider:

Who is praying for you?
Who have you asked even begged to join in your struggle to grow in Christ and faithfully fulfill the mission of Jesus in your life?
Who are you praying for?  and do they know it?

“I appeal to you, brothers, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God on my behalf, that I may be delivered from the unbelievers in Judea, and that my service for Jerusalem may be acceptable to the saints, so that by God’s will I may come to you with joy and be refreshed in your company.”  Romans 15:30-32

“You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us through the prayers of many.”  2 Corinthians 1:11

“…praying at all times in the Spirit, with all prayer and supplication.  To that end keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.  Ephesians 6:18-20

“And at the same time, pray also for us, that God may open to us a door for the word, to declare the mystery of Christ, on account of which I am in prison–that I may make it clear, which is how I ought to speak.”  Colossians 4:3-4

“Brothers, pray for us.”  1 Thessalonians 5:25

“Finally, brothers, pray for us, that the word of the Lord may speed ahead and be honored, as happened among you, and that we may be delivered from wicked and evil men.  For not all have faith.”  2 Thessalonians 3:1-2

“At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.”  Philemon 22

The impact of faculty on the spiritual life of university students

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Alexander W. Asten, Helen S. Asten, and Jennifer A Lindholm, UCLA, published a full report on their extensive study of the spiritual lives of university students in the book Cultivating the Spirit: How College can Enhance Students’ inner lives (2011, Josey-Bass).

Among the many interesting observations drawn from their study are comments on the impact a school’s faculty has on spirituality among students.

When faculty directly encourage students to explore questions of meaning and purpose, students become more likely to show positive growth in levels of Spiritual Quest, Equanimity, Ethic of Caring, and Ecumenical Worldview.  Likewise, if faculty attend to students’ spiritual development by encouraging students’ expressions of spirituality, and by acting themselves as spiritual role models, students show more positive growth in the same four spiritual qualities as well as in Charitable Involvement.

Remarkably, many of the faculty we surveyed consider themselves to be spiritual (81% indicate so to “some” or a “great” extent) and to be religious (64%).  Also, six in them faculty indicate that they engage in prayer or meditation to “some” or a “great” extent, and about seven in ten tell us that they seek opportunities to grow spiritually.  Moreover, almost half of faculty (47%) consider integrating spirituality in their lives as a “very important” or “essential” goal.  As one faculty member we interviewed explained: “It’s an important part of life. How can you live life without it? Otherwise, what are you?  You might as well be a robot.”  Another commented, “My spirituality is part of me affirming my humanity.”

Although many faculty view the spiritual dimension of their lives as important, we nevertheless observe considerable reluctance within faculty on the place of spirituality in high education.  For example, when asked whether “colleges should be concerned with students’ spiritual development,” only a minority of faculty (30%) agree, a response that seems inconsistent with the fact that the majority of faculty endorse undergraduate goals such as helping students develop self-understanding, moral character, and personal values.  As we have already said, this apparent contradiction may well stem from the discomfort many faculty have with the term “spiritual.”  One wonders if some of this discomfort would be alleviated if faculty knew how we have attempted to define and measure “spirituality” in the current study and what we have found with respect to students’ spiritual development.

In other words, it would be interesting to see how many faculty would embrace the idea of assisting students in their search for meaning and purpose (spiritual quest), in attain greater equanimity, in being more  caring for others (ethic of caring), in participating more actively in charitable activities, and in becoming more conversant with different religious traditions and enlarging their understanding of other countries and cultures (ecumenical worldview).  As one faculty member reflected:  “I’d say there’s very little opportunity (on campus) to talk specifically about spiritual matters.  On the other hand, there’s lots of opportunity to talk about some of the principles that come out of that, like compassion; a willingness to help others; finding your own voice; and knowing yourself.  The principles that come out of spiritual orientation can be, and in fact are, integrated into a lot of the academic life.  But my impression is that talking about it directly is discouraged.”  Cultivating the Spirit, p. 150-151.

As I reflect on my own university experience the faculty that made the most impact in my life shared not often but sometimes their spiritual perspectives and musings as it related to what we were studying.  I remember both negative and positive responses in myself and my classmates.  But there’s the thing — I remember.  Of all the many classes forgotten, these are what I remember.  As I think about the students and faculty at UBC I hope the value of engaging the spiritual conversation in the context of the classroom will be raised — for there much memory and influence for good can be gained.

Cultivating the Spirit.

Clean Fatherhood

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Two enjoyments:  a family walk along the seawall at Stanley Park and a good story.

One of the stories I most appreciate in Pauline Johnson’s collection of coastal First Nations’ stories is associated with the Siwash Rock in Stanley Park.  In the story told by a local chief over a hundred years ago, a young-chief-father-to-be makes and persists in the pursuit of purity that will be imputed to his child; he persists in a decision that will benefit his child and make a future for the child.  He continues even when confronted by power and personalities who believe he is in their way.

Johnson records the tillicum’s account:

“Do you dare disobey us,” they cried–”we, the men of the Sagalie Tyee? We can turn you into a fish, or a tree, or a stone for this; do you dare disobey the Great Tyee?”

“I dare anything for the cleanliness and purity of my coming child. I dare even the Sagalie Tyee Himself, but my child must be born to a spotless life.”

The four men were astounded. They consulted together, lighted their pipes, and sat in council. Never had they, the men of the Sagalie Tyee, been defied before. Now, for the sake of a little unborn child, they were ignored, disobeyed, almost despised. The lithe young copper-coloured body still disported itself in the cool waters; superstition held that should their canoe, or even their paddle-blades, touch a human being, their marvellous power would be lost. The handsome young chief swam directly in their course. They dared not run him down; if so, they would become as other men. While they yet counselled what to do, there floated from out the forest a faint, strange, compelling sound. They listened, and the young chief ceased his stroke as he listened also. The faint sound drifted out across the waters once more. It was the cry of a little, little child. Then one of the four men, he that steered the canoe, the strongest and tallest of them all, arose, and, standing erect, stretched out his arms towards the rising sun and chanted, not a curse on the young chief’s disobedience, but a promise of everlasting days and freedom from death.

“Because you have defied all things that come in your path we promise this to you,” he chanted: “you have defied what interferes with your child’s chance for a clean life, you have lived as you wish your son to live, you have defied us when we would have stopped your swimming and hampered your child’s future. You have placed that child’s future before all things, and for this the Sagalie Tyee commands us to make you for ever a pattern for your tribe. You shall never die, but you shall stand through all the thousands of years to come, where all eyes can see you. You shall live, live, live as an indestructible monument to Clean Fatherhood.”

The four men lifted their paddles and the handsome young chief swam inshore; as his feet touched the line where sea and land met he was transformed into stone.

Then the four men said, “His wife and child must ever be near him; they shall not die, but live also.” And they, too, were turned into stone. If you penetrate the hollows in the woods near Siwash Rock you will find a large rock and a smaller one beside it. They are the shy little bride-wife from the north, with her hour-old baby beside her. And from the uttermost parts of the world vessels come daily throbbing and sailing up the Narrows. From far trans-Pacific ports, from the frozen North, from the lands of the Southern Cross, they pass and repass the living rock that was there before their hulls were shaped, that will be there when their very names are forgotten, when their crews and their captains have taken their long last voyage,  when their merchandise has rotted, and their owners are known no more. But the tall, grey column of stone will still be there–a monument to one man’s fidelity to a generation yet unborn–and will endure from everlasting to everlasting.

Read the whole story here.

The majesty and beauty of the story has grown on me and is one that I read out loud to my family at least once a year.  But more than that, every time I see the Siwash rock I have had to hear again in my heart what I believe is God’s call to “clean fatherhood.”  I could choose to live only for myself, but the most challenging and noble way to live is to persist in a way of life that creates opportunity for the generation coming behind me.

I wish every resident of Vancouver and every walker along the Stanley Park seawall knew the story of Siwash Rock.  The stone and its history calls out to us as individuals and as a society to conduct ourselves in ways that value purity, perseverance, and self-sacrifice for the benefit of others.