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ROOTED and GROUNDED in LOVE: JOINING GOD's FEAST of HOLY COMMUNION in the GLOBAL MARKET ECONOMY by Timothy Reinhold Eberhart D

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ROOTED and GROUNDED in LOVE: JOINING GOD's FEAST of HOLY COMMUNION in the GLOBAL MARKET ECONOMY by Timothy Reinhold Eberhart D CORE Metadata, citation and similar papers at core.ac.uk Provided by ETD - Electronic Theses & Dissertations ROOTED AND GROUNDED IN LOVE: JOINING GOD’S FEAST OF HOLY COMMUNION IN THE GLOBAL MARKET ECONOMY By Timothy Reinhold Eberhart Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion May, 2012 Nashville, Tennessee Approved: M. Douglas Meeks Paul DeHart Ellen Armour Melissa Snarr Frederick Kirschenmann TABLE OF CONTENTS Chapter Page PREFACE………………………………………………………………………………...iv INTRODUCTION………………………………………………………...……………....1 Statement of Thesis……………………………………….………...……………..4 The Holiness-Communitarian Tradition…………………….…………………….8 The Agrarian-Ecological Tradition…………..…………………………………..13 Methodology: Critically Appropriating the Holiness-Communitarian Tradition..20 Contemporary North American Protestant Theology………………..……….….26 Protestant Liberal-Liberationist Theology: Sallie McFague…………...…….…..27 Protestant Postliberal Theology: Stanley Hauerwas…………………………..…31 Protestant Holiness-Communitarian Theology: Frederick Herzog………………34 God-Centered Theology…………………………………………….……34 Ecclesially-Focused Theology………………………………………..….38 Contextually-Rooted Theology…………………………..………………39 Praxiological Theology……………………………………………….….41 Eucharistically-Grounded Theology…………………………………..…44 A Holistic Communion Praxis for Today………………………………..………47 A Map……………………………………………………………………………50 I. JESUS CHRIST INVITES ALL……………………………………………………..55 The Wholly Gracious Love of God in Jesus Christ………………………...……56 The Wholly Inclusive Communion Meal……………………………………..…65 Exclusionary Communion: Severance from the Commons…………………..….69 Holistic Communion: Inclusive Access to the Land as Commons……………....81 II. THE HOLY SPIRIT JOINS EVERYONE TOGETHER……………………………91 The Wholly Convivial Love of God in the Holy Spirit………………………….92 The Wholly Harmonious Communion Meal…………………………………….99 Divisive Communion: Fragmentation of Bonded Communities……………….104 Holistic Communion: Harmonious Interconnection of All Participants……..…117 III. THE FATHER/MOTHER NOURISHES EVERY BODY………………………...125 The Wholly Enfleshed Love from God the Father/Mother…………………….126 The Wholly Integrated Communion Meal……………………………………..135 Disembodied Communion: Detachment of Wealth from Earthly Existence…..139 Holistic Communion: Integration of Economy into Earthly Realities…………149 IV. THE TRIUNE GOD ARRANGES GUESTS AS COMPANIONS………………..159 The Wholly Mutual Love of the Triune God…………………………………...160 The Wholly Cooperative Communion Meal……………………………………170 Unjust Communion: Centralization of Power Among Elite Few………………175 Holistic Communion: Cooperative Power Shared in Local Communities……..189 V. THE LORD GOD GRANTS PERMISSION TO BEGIN………………………….199 The Wholly Creative Love of the Lord God……………………………………200 The Wholly Liberated Communion Meal………………………………………209 Imperialistic Communion: Expansion of Corporate Dominionship……………214 Holistic Communion: Liberated Action Toward a New Economy………….....228 CONCLUSION…………………………………………………………………………238 What is the Nature of God’s Holiness at Work in the World?............................238 Are Christians Faithfully Gathering Together in the Global Economy?.............242 How Might the Church Participate More Fully in God’s Holiness?...................245 What Would Constitute a Truly Holy Communion Meal Today?.......................248 BIBLIOGRAPHY………………………………………………………………………253 Preface I grew up in South Dakota, a rural farming state in a part of the country people call the “Breadbasket of the World,” the “Farm Belt,” or the “Wheat Belt." Both of my parents, Emil and Penny, were raised on farms and in small farming communities near Eureka, South Dakota, which for many years was known to be the "Wheat Capital of the World." Since my parents are both ordained elders in the United Methodist Church, most years growing up, in the first part of June during their annual conference, my older brother, sister and I would spend a week or two out at my grandparents’ or my uncles’ farm up near Eureka. I have warm memories of helping out with farm chores, getting itchy playing king of the hill on stacks of hay bales with cousins, and at the end of the day, cleaning up and sitting down around the farm table – usually a spread of German pork sausage, Grandma’s homemade pickles, fried dumplings and potatoes. What I remember in those early years, during the mid- to late-'70s, were small farming communities still getting by okay. I remember the youthful faces of my aunts and uncles, who were still making a viable living on their small family farms. After four years of college in Minnesota at St. Olaf, where I majored in religion, and a year in D.C. working for state senator Thomas Daschle, I moved back to South Dakota to serve as a United Methodist pastor in two small, rural communities out on the open prairie – Doland (pop. 297) and Frankfort (pop. 166). This was just over fifteen years ago. Going down to the coffee shop, paying visits to parishioners, I heard countless stories about the good old days, when Main Street was buzzing with a hardware store and two cafes and the school had its own football team and the church pews were filled with iv grandparents sitting next to grandchildren sitting next to parents sitting next to neighbors. Like most of the rural areas in our country, these two communities were devastated by the farm crisis of the '80s. Higher costs for newer and bigger farm equipment leading to more and more debt, decreased prices for agricultural products, and massive governmental subsidies given to large, corporate factory farms led to a wave of bankruptcies and foreclosures on small family farms and the collapse not only of rural communities but an entire way of life. Since I was the son of two ministers, pastoral care came pretty naturally to me, and so I spent a good deal of time listening and caring during my time at Doland and Frankfort. I also officiated at many funerals. Almost all of the deaths were due to cancer, and although no one openly spoke of it, I think most folks were aware of the connection between the pesticides and herbicides being used on the crops and the unusual number of people dying of cancer in our rural areas. So there I was, doing what I could as a pastor to care for the souls of these dear people, without any sense at all of how to address what was happening in their communities and, ultimately, to their bodies. That disconnect, and the dissonance it created in me, no doubt had a significant impact on the kind of questions I brought to my subsequent study as a divinity and doctoral student, much of which has culminated in this dissertation. v Introduction A sower went out to sow wheat in central North Dakota.1 His farming operation, though twelve times larger than the 160-acre homestead his great-grandparents settled in the late 1880’s, is considered small. In May, he purchased seeds from Agripro Wheat, a subsidiary of Advanta, the sixth largest seed company in the world. In early April, with his John Deere tractor and Case IH seed drill, he planted 350 bushels of wheat across a thousand acres of land, burning approximately a gallon of diesel fuel per acre and contributing carbon emissions into the atmosphere.2 Over the course of the growing season, he applied a combined total of a hundred pounds of nitrogen (Terra Industries) and phosphorous (The Mosaic Company) per acre and sprayed 32 ounces per acre of Monsanto’s Roundup pesticide, 25 ounces per acre of a rust fungicide (Bison), and another 25 ounces per acre of a scab fungicide. Each spring, the fertilizer runoff from his fields drains into the Missouri river, which flows through the Mississippi and down into the Gulf of Mexico, creating dead zones in the marine ecosystem.3 The pesticides he applies have been directly linked to rises in asthma, allergies, attention-deficit disorder, fibro-myalgia, and cancer in both farmers and consumers.4 In August, he used his John 1 Much of the information in this paragraph is based on a phone interview with my cousin, Corey Eberhart, who farms in North Central South Dakota, November 1, 2007. 2 Industrial agriculture worldwide is a primary cause of climate change. “Feeding the World Under Climate Change,” Institute of Science in Society, www.i-sis.org.uk/FTWUCC.php (accessed on October 11, 2007). 3 Janet Raloff, “Dead Waters: Massive oxygen-starved zones are developing along the world's coasts,” Science News Online, Week of June 5, 2004; Vol. 165, No. 23, www.sciencenews.org/articles/20040605/ bob9.asp (accessed on October 11, 2007). 4 Monica Moore, “Hidden Dimensions of Damage: Pesticides and Health,” The Fatal Harvest Reader: The Tragedy of Industrial Agriculture, Andrew Kimbrell ed. (Washington: Island Press, 2002), 130-147. It should be clear that the blame of ecological degradation and public illness does not fall solely, or even 1 Deere Combine to harvest the wheat, which he loaded onto his Ford grain truck for transport to the grain elevator. On that particular day, the market price for wheat was $4.00 a bushel. Thus, with input costs (including seed, fertilizer/chemical, fuel, machine repair, marketing, soil sampling, and loan/interest costs) running about $140 per acre, and with wheat yields averaging around 40 bushels an acre, he netted around $20 an acre, or $20,000 total. By the time the grain companies, millers, food retailers, and marketers were paid, the wheat farmer made approximately .5 cents on a $2.00 loaf of bread sold
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