Secular Eating and Daily Bread

Wendell Berry has pointed out that most eaters these days are passive consumers. “They buy what they want–or what they have been persuaded to want–within the limits of what they can get” Berry explains. “They pay, mostly without protest, what they are charged.” It seems as though we can get almost anything but that does not necessarily mean that we can always get what we want. We can only get what is made available to us. It certainly does not mean that we can always get what we really need or what is good for us. Berry points out that specialization of production leads to specialization of consumption. To explain how this affects our eating, Berry points to the entertainment industry as an analogy: “Patrons of the entertainment industry, for example, entertain themselves less and less and have become more and more passively dependent on commercial suppliers.”

Anybody who has spent hours scanning the vast selection offered by their cable provider, only to give up in disgust or settle for something they have already watched once or twice before and for which they are paying too much, will understand his point. Just as we have lost the capacity to entertain ourselves and must now settle for options chosen for us by the entertainment industry, we have also lost the ability to eat for ourselves. We are dependent upon food that has been selected and prepared for us by those who are far more interested in our wallet than our health, despite the nutritional information on the back of the package. We are what Berry calls industrial eaters. “The industrial eater is, in fact, one who does not know that eating is an agricultural act, who no longer knows or imagines the connections between eating and the land, and who is therefore necessarily passive and uncritical–in short, a victim.”

Eating and the economy are obviously linked. We must buy our daily bread since most of us do not produce it for ourselves. Those who do produce food are in the business of selling it. But eating is a matter of economy in a much larger and more theological sense. The term economy comes from the Greek word for household. It speaks of more than buying or selling. An economy is really an ecosystem. It is part of a larger whole. In this respect, every community is also an economy. Daily bread is much more than an individual act of consumption, it is a community enterprise.

The communal implications of eating are in evidence all through Scripture. They are embedded in the Law of Moses, which required growers to leave behind the grain that was dropped in order to provide for the poor (Lev. 19:9–10; cf. Ruth 2). They are implied in the biblical rule of hospitality, an exercise which always involved eating (Rom. 12:13; 16:23; 1 Tim. 5:10; Heb. 13:2; 1 Pet. 4:9). The link between eating and communion was especially evident in the practice of sacrificial meals. Several of Israel’s sacrifices involved eating in God’s presence. This was most vividly portrayed in Exodus 24, which describes how the elders of Israel ate and drank in God’s presence. In 1 Corinthians 10:18 Paul calls those who offered such sacrifices participants in the altar. In saying this he seems to be drawing a parallel with the Lord’s Supper in an effort to persuade the Corinthians to pagan idol feasts (1 Cor. 10:16, 17, 21).

Eating is a communal activity that is tied to the means of production and the well-being of the community at large but it is also a sacred act. In other words, our problem is more than the fact that we have been turned into industrial eaters. Our chief difficulty is that we have become secular eaters. We fail to see the connection between God and our daily bread. Food is still a common feature of the church’s life, but eating is not generally viewed as a context in which we experience fellowship with God. We expect to have fellowship with others but God is mostly on the sidelines when we eat. Indeed, we do not even see our observation of the Lord’s Supper as a meal in any real sense. We regard it as a valuable symbol but do not consider it to be spiritually sustaining in any meaningful way.

In the Genesis account, we find that four of the most fundamental aspects of human life are interrelated: the need for daily bread, work, community life, and fellowship with God. They were not originally the separate and unrelated spheres which we so often experience today. It is just here that Jesus chooses to engage with us on this subject. He does not speak about our quest for daily bread from the comfort of Eden before the fall. He faces it head-on in the broken world in which we now must make our way. His message to us is that the God who provided for our needs in the garden continues to provide for us in the fallen world. He teaches us to pray that our Heavenly Father will provide our daily bread (Matt. 6:11; Luke 11:3). He tells us not to be anxious about what we will eat, drink, or wear because our heavenly Father knows we need these things (Matt. 6:31-32).

But how can we not be anxious in a world where the ground that bears its fruit also produces thorns and thistles and where we must eat our bread by the sweat of our brow? Jesus does not say that our daily bread will come without effort, but rather that we must not think about these things like orphans. “Thank God that this Father is so compassionate and realistic that he appraises the little things in our life (included a warm sweater and our daily bread) at exactly the same value that they actually have in our life” theologian Helmut Thielicke observes. “Thank God that he accepts us just as we are, as living men, with great dreams, but also with many little desires and fears, with hunger and weariness and the thousand and one pettinesses and pinpricks of life that fill even the lives of the great of this earth (one need only to read their memoirs).” Give us this day our daily bread.

Ten Challenges Pastors Face: Challenge #1-Hard Work

When I was in seminary, one of my professors told our class a cautionary tale about a student who explained his rationale for entering the ministry in these words: “It’s easier than digging ditches.”

The unworthiness of such a motive is so obvious it needs no comment. What is worth noting is the falsity of that student’s assumption. In his book Pastoral Theology Alexandre Vinet identifies “much labor” not only as one of the pastor’s primary difficulties but as one of his obligations: “The smallest parish should become, by the zeal of him who cultivates it, as onerous as the largest; this work has no limit, no spot where the material fails.”

 It is the breadth of the pastor’s duties that often makes it difficult. Most pastors do not enjoy the luxury of being specialists. They visit the sick, teach the youth, share the gospel, and prepare sermons on a weekly basis. Add to this the responsibilities of leadership and it is easy to see why we feel so tired.

 At the same time, the bulk of this work goes unobserved. Pastors do not punch a clock. They do not have a supervisor. True, the expectations of the congregation may make them feel as if they have a hundred employers. But in reality most church members trust the pastor to do his job. The broad nature of the pastor’s responsibilities combined with the relative freedom given to them to execute their duties without someone looking over their shoulder can lead to two dangerous temptations.

 The first is the temptation to exaggerate. Because we are aware that most of what we do is hidden from view, we overstate the nature of our work. This is not peculiar to the pastor. I have found that it is a temptation in academia as well. This tendency may be due to pride or it may be the result of a misguided attempt to reassure others that we are “earning our pay.” Whatever the reason, it causes us to put on airs like the hypocrites of Jesus’ day, who looked somber and disfigured their faces to show others that they were fasting (Matthew 6:16). It prompts us to carry out our duties with drooping shoulders and long sighs and  to claim that we are doing more than is actually the case.

The other great temptation is to be lazy. Congregational ignorance over the nature of a pastor’s duties combined with the absence of direct oversight are often a toxic combination when they come into contact with a pastor’s self-pity or self-interest. There is perhaps no other profession besides the pastor’s where it is so easy to look so busy and do so little. “But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry.” 2 Timothy 4:5