The top floor of Baylor Scott and White hospital is dark wood, deep carpet and lots of glass, out of which one can see Dallas stretching to the dusty horizon. A physician noted that the people visible to the southeast near the Ferris wheel tend to die about 12 years sooner than those on the other side the same distance from the hospital. This is why I was there talking about the “social determinants” of health and what religion has to do with them. You’ll notice the phrase has two problems, “social” (when it really means “non-medical”) and, worse, “determinants” (when it really means variables). Hospital leaders hear about these factors a lot these days, but nearly all the problem and possibilities called social lie on the other side of the sidewalk outside their control.
The school is way more important than the hospital. Two scholars (Case and Deaton) sifted life expectancy data to clarify that people who don’t graduate from college tended to die 8 years younger. It’s not because the books would have taught them health-related tips. College is a social marker, mainly about one’s parents social position which is a big boost toward the student’s. Hospitals are pouring money into new IT to see what social determinant things such as food and short-term housing that their patients need. That is nice but misses the point. And it misses where to work.
It may surprise the well-educated, but not those on the downside of the data. The two thirds of Americans who did not go to college know all about early death; no wonder they are angry and vote with fury.
Social is the thing that happens when people talk to each other. In this case, at Tova Coffee House in Lubbock, TX
In 2008 the World Health Organization commissioned a global study on these poorly named factors, led by Dr. Marmot, who was famous for noticing that life expectancy decreased in a step-wise factor with each click down in social position within bureaucracy. The 2008 report said sharply that “social determinants can be more important than health care or lifestyle choices in influencing health.…studies suggest that SDH account for between 30-55% of health outcomes. ….the contribution of sectors outside health to population health outcomes exceeds the contribution from the health sector.” We’ve wanted to blame the doctors and the hospitals when the problem falls on all the rest of us.
The critical role of social drivers has two inconvenient implications for hospitals and one for people of faith. Hospitals have been happy with the assumption that they are the key to extending the health to everybody who can see their large buildings. Modern healthcare is mind-numbingly expensive. The business model draws from a deep well of borrowed money from nervous bankers requiring vast reserves to ensure they are paid back. The weird irony is that hospitals look like they have a lot of money, but it is reserved for the banks, not the neighborhoods. Everybody hates this.
Hospitals are legally obligated to provide “community benefit” but nearly all of it pays for expensive free care offered inside their tall buildings. Some count medical education (of doctors, not the patients). In some states they count the loss between what government pays for Medicare and Medicaid and the actual cost. Less than a nickel of every community benefit dollar goes to anything in community. Everyone involved hates that, too.
We should release the hospitals from the unrealistic expectation they can do what they’re not designed to do. They deserve tax benefit for giving so much care to people who can’t pay. We don’t want citizens dying, writhing on the streets. But—and this is the inconvenient part—we should no longer pretend that hospitals can solve what all the rest of us need to be accountable for. If hospitals can’t do it, they shouldn’t get political credit for pretending to try. Let the money follow the science to where health is created: especially the schools, social supports and public health that advances the health of everybody.
The day after speaking in Dallas, I was on a Stakeholder Health Zoom, a sophisticated group that knows all about this cruel reality. We we talked about how to get the money and attention out the door and into the streets. One promising clue is the rapid spread of communities using the Vital Conditions and the Thriving Together document to approach the radical complexity of assets in community. This has already sparked an extraordinary 53-agency Federal Working Group to advance health for “all people, no exceptions” at that level. We just have to do the same at the local level.
As I was preparing for the Dallas lectures, I came across a note that President Carter sent me when I was leaving his Center to go over to Emory University. He was not impressed. And he would not be any more impressed with my recent move to Wake Forest University Div School.
He hates needless theory when there is something practical to do. And he hates pretending that someone else should do what we can do any Saturday. Science says that health comes from people being in the right relationship to each other. It always has.
There are two reasons for grown-ups to avoid church. First, they’ve never been. My grandson once asked me with innocent curiosity what that building is with the “t” on top. Many others have been and see no reason to come back. The experience may have been repellent, demeaning or embarrassing. When you hear the worst people in public life explain their ugliness with faith, sensible people back away and keep the kids out of earshot. But it is far more likely that the church was inoffensive– less interesting than another cup of coffee, a walk around the block, tennis or whatever.
I’m speaking of church, but I’m guessing something happens like this in other religions, too.
I have found my closest working partners in two groups. The first are inside the church, but near the back door ready to get back on the streets. The second are already on the streets surprised to find themselves friends with a religious guy like me. We share the energy, joy and pathos—but not “god-talk.”
Next week twenty authors from Africa, Europe and the United States will gather at Wake Forest to blend our thinking on a book on religion and health to be published next year by Elgar Press. The intellectual sausage is still in process, so it’s premature to share detail. I mention it because most of the authors are in the two groups—some surprised to be invited to anything religious and all surprised by the creative energy released.
I am trying out the name “theogenerative practioner” for those propelled by an experience that feels ultimate and urgent, not just dutiful or godly. TGP for short. They are everywhere which is why I can’t despair. When Stakeholder Health gave Soma Saha and Ji Im our Jerry Winslow and Ruth Temple Bell Award in June, I called all of them that. Legendary practice; the theo signals the well from whence comes the imagination and resilience.
Writing in a more academic manner about “theogenerative practice” for the book I had to deal with “theo.” Jim Cochrane pointed me to Rev. Dr. Ted Jennings, our late friend from Chicago Theological Seminary, a TGP who wrote a wildly generative book, Beyond Theism, in 1985 (out of print, but available used on Alibris). He said we had been suckered into defending an abstraction called God—and the dangerous claptrap of theism. We misplaced the real mystery, that we humans experience God more like a verb than a noun. Ted did not care about God as an abstract ultimate cause that lends itself to authoritarianism. The abstract god justifies structures of religion, culture, politics and practice whose inertia robs the poor of hope for change and, risks the extinction of us all. A Christian theologian, he cared less about God as creator and more about the liberating Spirit. And he cared about the itinerant carpenter who was killed by the twisted authorities of religion and empire for proclaiming justice and mercy. Count me, in Ted.
Although TGP’s are often not religious, we find “god-talk” helpful as we talk to each other about the experiences of being drawn, called, called out, confronted by the deeper currents of life. Ted was careful to note that a lot of non-religious people experience this even when they don’t have “god-talk” to explain it: activists, artists, care-givers and healers. Maybe you and me.
Zach Stewart
I think of Brooks Hays, Jimmy Carter, Bill Foege, Jim Curran, Howard Koh. And John Lewis, of course, who became an icon of generative public justice-making. He was raised in the church; long called him “preacher” for his earnest way of preaching to the chickens under his care. (Read Walking in the Wind right away!). But his life changed when,
“on a Sunday morning in early 1955, I was listening to our radio…as always, when on the air came a sermon by a voice I’d never heard before, a young minister from Atlanta…. But even more than the voice, it was his message that sat me bolt upright with amazement….This was the first time I had ever heard something I would soon learn was called the social gospel….I felt that this man—his name was Martin Luther King Jr.—was speaking directly to me.” (Lewis, p. 56).
He was transformed forever; following, following, following and in then leading, leading and leading. This was an event that opened the possibility that oppressive political realities could be disrupted, too.
We may never have another John Lewis or Jimmy Carter. But we may never have another you or me, either. It is entirely normal to have one’s life disrupted by events and inbreakings that release us for what we are made to be, made to do. Ted would say the work of theology begins with these events, not the old dry abstractions of theism. God is not done. What?!?!?!
Don’t skip over “generative.” This is the quality we recognize in God and the people. And not just practice which is nice, kind or proper. This is what makes God disruptive and impossible to tame by human systems. And this is why generative theologians scare defenders of the old ways.
A critical role for TGP’s who are religious like me is to defend theogenerativity against authoritarian religion in the public square. We needed this in COVID when religion was used to undermine public health. And, sadly, we see it in the most ironic place—love and the wonders of sexuality. Amid so much hurtful blather, we have to say clearly that God delights in generative relationships; you can’t have too much love across the whole fluid alphabet of sexual identities. God loves love.
By Jimmy Carter. Hanging in the Zaban Room of The Carter Center
We need tens of thousands of theogenerative practioners. And I think we have them. We have twenty-five new ones starting at our School of Divinity. Jerry Winslow is still disruptively typing at 78. I promise you that Jimmy is doing something theogenerative on his 99th birthday.
Celeste Wray a spirit warrior who belonged to St. John’s United Methodist church in Memphis, Tennessee which has seen its share of evil and evil overcome. She fought every good fight with grace.
On Memorial day we often think of those who gave everything so that others could enjoy the normal pleasures of human life, especially the love of family. It has also become a day when loveless political bullies bluster at some already-stigmatized set of people unlikely to hit back. Their cowardly ugliness hardens our social spaces and hurts people who have already been hurt by their families. It continues partly because they rarely go after groups that can’t easily hit back. They don’t attack older white heterosexual married hospital executives. Or ordained Baptist ministers. Like me. I recently presided at the wedding of two kind women whose hearts had found each other. Why would they be attacked and not me? Because bullies are weak, the kind of people the heroes of memorial day faced down.
I wore the robe and read from the Bible my mother gave me upon my ordination:
“You can see, feel and hear that the whole universe sings, hums, buzzes and claps its hands on this happy day. We signed the North Carolina State marriage license before the ceremony to get the government out of our family affairs. So why do a marriage ceremony at all? The State permits love, but only a sacred event with family and friends cements it.
“We know that some in our hard-hearted world think that these two lovers should not even hold hands, much less be joined in matrimony. So it is important that we support their love for each other from this time forward.
“These two wise and thoughtful women considered their decision carefully; they do not need any wisdom from me about how to live their lives or give themselves faithfully to each other and the world. We can see they know this.
“It important for an ordained minister of the Gospel of Jesus Christ to grant sacred blessing to carefully considered committed love. There are those who would not; those who fear the overflowing love of a wildly abundant God. But if we did not celebrate this love as holy, true and sacred, the rocks, trees and earth would cry out and sing instead. This love and this marriage is of a loving God who has made us to have love and then make commitments and keep them so that love matures over decades as a gift for each other and for each of us who are also blessed by their love.
Reverend Mark Stephenson is the South African Methodist minister who presided over the marriage of TC and me.
Anyone could see their natural kind way in the world. They grow things, repair things, clean things, bring stuff into order. They give themselves in labor and skill. They are thrifty, kind and wise; and better at everything because of their union. This is obviously a union made by God, even if some of the family was still getting used to the idea.
I pronounced them married. What God made One, let nobody and nothing separate, especially some loveless bully who wouldn’t know love if it walked up and kissed them on the lips.
We did the wedding in the backyard of our home shared with six hives of mostly girl bees– 150,000 sisters who provided the mead with which we celebrated over dinner
We need lots of love.
TC and me in the Monadnock Room (overlooking the mountain) the day before the wedding. The actual day was marked by heavy rains which are acknowledge in most cultures as a sign of great blessing.
Last weekend TC and I were in New Hampshire to dance at another wedding. Like most love, it was improbable and inevitable. This woman and man had been so bruised by earlier marriages that they had given up on love entirely. It fell to their children to encourage them to try again. And love found a way! The wedding ceremony lasted at least three hours with all that Irish, Indian, Bhai, and random 21st century meaning-making had to offer. Fire, flame, music, bubbles, knots, turmeric, dance. We didn’t really need any of it, as there was no possibility of missing the light of love between this man and woman shocked to find themselves loved and cherished by one another. Thank God their kids didn’t give up on them!
There is no way to out-bully bullies. I may be best to ignore them; starving them of the attention and fear they crave. Only their children can reach them, after all.
But it would help for those of us they are not likely to attack, to speak up for love. Especially those of us who they think look like people who agree with them. Instead, we should encourage every bit of every kind of committed love it is possible to nurture, bless and protect.
The life of Reverend Dr. Christopher Patrick Bounds doesn’t fit in a blog; it hardly fit into Memphis! He and the Bounds brothers once opened for the Temptations on Beale Street and he knew the labyrinth under those streets working with public works department. And, oh my, did he do public work as the soul of the “Memphis Model.” He and Dr. Bobby Baker built a meshwork of trust in a city with almost none, certainly none that crossed over the broken boundary zone between the powers, principalities and structures of faith that kept dreaming of mercy and justice decades after Martin preached his last sermon down the street at Mason Temple.
I knew only a shred of this great life. Technically, he worked for me as a chaplain at Methodist LeBonheur Healthcare, but I was never confused about who knew what to do and why. He and the Reverend Dr. Bobby Baker once took me to breakfast after the Congregational Health Network was rising up from the delta mud; they told me I needed to hire more white people to balance the risk of the work being dismissed and targeted as just Black: “surely you can find some!” Chris lent his considerable store of trust to CHN, Methodist Healthcare and me. He once took me to preach at the Historic First Baptist Church of Millington (the white people named their later thing First Baptist, too). The congregation had come for church and found me in the pulpit; they were skeptical based on a few centuries of history. Chris explained in his introduction that I talked softly and, frankly a bit oddly about the leading causes of life; but it was worth leaning in and listening.
Dr. Bounds was never surprised by the ugly claws of injustice. He closed the door of my office and told me that while he knew I was a liberal and did not have room for Satan in my cosmology, I was dangerously exposed without some way to understand that chaos fights back when justice and mercy begin to rise up. It did and does.
He was the lead chaplain at University Hospital which put him inside rooms where justice could be carefully titrated and found inconvenient amid the pressures of big time healthcare business. He spoke in clear language that ripped the veil when quality wonks spoke of gross disparities as “opportunities.” We found, somewhat surprisingly, that our data showed equal treatment inside the ER; but that Black men died on the way at shocking rates. And the hospital had trouble keeping track of the ones that survived. Chris said these were his brothers and that they were dead.
It is hard to live with such clear vision and a heart of mercy. He was one of the few Black preachers to preach white funerals, including one for a recovering alcoholic chaplain. Their love for each other was a beacon fire in a dark land.
He spoke life in places that only spoke death. He preached leading causes of life in a funeral that released a family full of repressed anger and grief. The deacons and lawyers had to protect him. He warned me that these leading causes of life were a lot more powerful than they look.
TC and I got married in South Africa but with a blessing of the marriage on Mud Island in Memphis. Chris did the prayer which went on for quite some time. Several minutes into the prayer we realized he had wandered off into supplications for the Affordable Care Act, which somehow seemed appropriate given the many tribes attending. Pastoral love and politics were never far apart in the eyes of Dr. Bounds.
When I think of—dare I say brother—Chris, I can think of many times he spoke the urgency of justice. But I can only remember him with a smile and gentle eyes that did not give up on anyone. We knew when his love Bren passed last year, that Chris would not have much more use for this world. He passed at 10:30 Monday morning in the residential hospice he helped build, surrounded by many whose lives were dignified by his.
Rulers have held conferences about food, hunger and health since the land between the Tigris and Euphrates rivers was farmed 11,000 years ago. Now every five years the United States Congress passes a comprehensive Farm Bill in that great tradition of balancing complicated and conflicting ideas about how to feed another generation. Governments have usually gotten their citizens enough calories in the short run, but screwed up the long run, turning farms turning into deserts. Mesopotamia, now Iraq, was “the fertile crescent,” just as northern Africa was the grainery of the Romans, just as Iowa is for us. Doesn’t bode well for Iowa.
At Joe Biden’s White House Conference on Food, Hunger and Health last week I sat behind Dr. Dean Ornish, the cardiologist who was derided for showing that one could reverse heart disease with nutrition, exercise and, even more controversially, social/spiritual support. On my left was the President of American Soybean Association, which has so successfully lobbied for their bean that it is second only to corn syrup as the most common ingredient in the American diet, including many products that are only barely identifiable as food. There were many such ironies in the room: food bankers munching on lunch provided by Google. Hospitals like mine highlighting community food initiatives in the shadow of our massive surgical towers that Dr. Ornish proved unnecessary decades ago. Meals on Wheels executives jostling with Instacart lobbyists. Organic farmers next to pesticide people. Chef José Andrés, the electrifying Puerto Rican Chef sounded the call to simply feed everybody…now; just do it.
The last time food rated a White House conference was under President Nixon 53 years ago when I was in high school. He opened the door to China, just as he opened the kitchen cupboards to food stamps, now called WIC and school lunch programs. He also had Earl Butts as Secretary of Agriculture who considered small farmers a silly distraction in favor of industrial behemoths. The mishmash of noble and industrial programs had all sorts of unintended consequences that their advocates understand need to be corrected. New York Mayor Eric Adams (sitting next to Dr. Ornish) wanted the health experts to be responsible for designed school lunches to be about nutrition, not calories: “we’re just feeding the next health crisis.” Donna Martin, The head of Burke County Georgia school kitchens asked for the same thing: “come to school, work in our kitchens, feed our kids.”
Food doesn’t come from a warehouse or even a kitchen; it comes from soil. The kitchen just links two astonishing complexities, the soil biome and the one in our gut where food turns into…us. We know now that the human gut biome determines much of our resilience and lifespan health. Many even speak of the “gut brain” to describe how the biome shapes our choices, emotions, patterns of behavior. The only thing more complex is soil itself. Bad dirt, bad gut, bad health.
Those complexities of soil and gut are largely shaped by the third, politics. Perhaps as complex as food and soil is the social biome; how the 8 billion of us love, fear and choose over our lifespans. Our social choices emerge from our social soil, not surprisingly these days producing poorly nourished decisions. Our civil society, Congress and courts are like children raised on Twinkies and Red Bull; our democratic process staggers in puff and bluster.
It is easy to be cynical about events like the White House Food, Hunger and Health Conference. But this is how democracies muddle our our way, and nearly infinitely smarter than letting the rich royalty dither. The day before the Conference, the White House released a thoughtful national food strategy with 5 pillars—the first one focusing on economic stability. This thoughtful document is only paper until it gets translated into the 2024 budget and the $1.1 trillion Farm Bill. That legislation will determine how many soybeans get subsidized, what kids get free lunches, what moms watch their kids grow healthy or smaller. As President Joe said, “if a mother can’t feed her child, what the hell else matters?” A handful of contested house seats will decide whether that legislation will will be shaped by the people who put together the White House food strategy or people with no strategy at all. Food policy shapes generations; Wendell Berry thought we should enact 50-year Farm Bill’s to break the dangerously short-term thinking. ( Jackson, Wes; Berry, Wendell (January 5, 2009). “A 50-Year Farm Bill”. The New York Times.)
The food conference should make everyone uncomfortable a half century after the last one. Different decisions could help our community systems produce much more health. But we have to include capital investments on the screen, which is especially sensitive for hospitals and industries such as soybeans and food chemicals. Once you’ve built something, you have to pay for it. Better scientific critique would prevent us making extravagant and unfounded investments that produce little real gain in health. Our non-profit industry has shielded our capital investment side from visibility to the community benefit legislation, so I don’t sense we have a lot of moral high ground on the soybean people. Like fixing the food stamp and school lunch programs, the hungry would have us fix community benefit legislation, too.
President Joe Biden bringing the word: “if a mother
Most politics is mostly projected out of the past, not the future. The arguments focus on keeping privileges, not getting new ones. That’s how the 3/5th of a citizen idea got into our founding documents: it kept slavery and made inevitable the Civil War. This is also how the subsidies for cotton, sugar, soybean and petrochemical industries end up the Farm Bill cycle after cycle. I was representing Stakeholder Health which has dozens of healthcare non-profits, so I was not comfortable about our illogical privileges, too. We give away a lot of free care. But we could be way more scientific about our investments, including the vast sunk cost of buildings. If we stacked all our bed towers next to all the soybean silos, I think ours would be higher, more expensive and harder to defend.
The day before the White House Conference I was part of a workshop convened by the Stand Together Foundation—a child of the Koch Brothers Foundation. It would have been easy to be cynical about this one, too. But the invitation was just as hard to turn down as the White House Conference, as the subject was just as fundamental: “social dynamics of health.” The two were windows on opposite side of the house peering into the same phenomenon.
The link between the tiny San Diego workshop and massive WH Conference is hard to miss as both events raise fundamental issues of how to achieve fundamental public good. One of the big changes since the last WH Conference is the huge expansion in the non-governmental non-profit sector, especially in healthcare. Neither meeting was about more charity. Rather, the issue is how to appropriately recognize our part of the community systems that create the population scale patterns of health. Whether we are big hospitals or soybean farmers, we should thoughtfully subjecting all of our community-facing policies to basic science critique, especially procurement and capital planning.
The place to start is the same place as doctors do, “first, do no harm.” Wendell Berry was a young man during the Nixon Conference. He was already famous for taking on the agro-industrial machinery that found small farmers so inconvenient and illogical. “What I wish to speak for here is the discipline in the Human character that makes him able to forebear and restrain himself when he’s doing obvious damage to other people.”
Bad food and bad food policy comes from ravaged social soil. Ours is worse than depleted; actively poisoned. Carpet bomb spraying of pesticides makes it impossible for bees to fly or think. Anyone who would do that has drunk their own poison. Dirty politics? I only wish that politics were as healthy, resilient and self-cleansing as dirt.
The maven at the heart of the San Diego meeting was Tom Romeo, VP of the Charles Koch Foundation. Tom had gathered a group of thinker-doers working with the homeless, in public housing developments, with police and troubled kids and two surprisingly cheerful economists. Tom gifted the participants with copies of Ivan Illich’s 1973 book, Nemesis and Deep Economy by Bill McKibben. The third hand-out was a paper TC, Jim Cochrane and I wrote for the National Academies of Sciences about “the health of complex human systems.” These are not what you’d expect of a Koch workshop; a signal that something very basic is changing in the idea soil out of which grows the social dynamics.
Illich, McKibben and my team argue that we have to see human health as the fruit of nested complex systems, just related as soil and gut. This is not a metaphor; this is why things happen as they do. It is why the planet is melting, bees dying and neighborhoods go hungry. If we do not think, analyze and dialogue in the complexity of the nested systems, we will break those systems. The farms will turn to desert and our children will grow small, theirs smaller still.
The data say that we are well beyond the tipping point and that we should despair. However, the natural systems testify that they rebound once the poisoning stops. The ozone hole we thought our doom two decades ago, is already half healed. The Monarch and the Honeybees will thrive too, as will all that comes from healthy soil, meadow and forest. The only question is whether our grandchildren will be here to enjoy it.
Winston Churchill used to say that you can on Americans to do the right thing…after we have exhausted all possible alternatives. Surely we have arrived at that place now since there is still a chance for the children. Bill McKibben, in his latest book, The Flag, the Cross and the Station Wagon notes that there aren’t many things an old person can do better than a young one, except getting arrested on behalf of their grandchildren. We have to try, take risks, be bold for those we love.
Trying in complex human systems means grown-ups talking to each other, especially those expecting to disagree. That’s why I reluctantly went to the San Diego conference and found myself among new friends. Trying means thousands of committees, some dealing with the trillion-dollar Farm Bill, some about the neighborhood school kitchen, some with the homeowners’ association figuring out how to stop spraying dumb chemicals.
Complex human systems seem overwhelming. But they invite us to be part of the complexity because everything matters. Just as every quart of poison spray matters, just as does every choice, every vote, every conversation with someone you thought opposite. Every kindness is honored; no love wasted, no healing intention lost. Chef Andreas is right; we have all the ingredients; we just have to try.
Two citizens, Dr David Beckman who led Bread for the World. And me, from Precinct 601 in Winston-Salem NC.
Even an electric vehicle depends on the kindness of strangers now and then. Good thing there are always kind strangers. In this case it was Mike Carnett, a car salesman in Wytheville, Virginia, 90 miles from home when we only had 78 miles of battery life.
Nifty charger at Pipestem State Park. VERY handy.
TC and I had enjoyed the glories of Pipestem State Park in West Virginia, which overlooks the ancient Bluestone Gorge. And it has a modern little free charger for both Tesla and our union-made Chevy Bolt. (I love to park next to Tesla’s who paid three times what I did for our 250 miles of range.)
We decided to take the long way home down the New River as my EV app told us about a charger in Blacksburg. From there we would have plenty of electrons to get home to Winston. We travel these days guided by clever iPhone Apps and the scattering of charging stations in in Walmarts, shopping malls, gas stations and the occasional city hall parking lot.
Even the cheapest EV (mine) has more than 200 miles of range, which is a lot more than I can go without stopping to pee. I’ve put just under 20,000 miles on my Bolt ranging from Atlanta to Cincinnati to DC with only flutters of anxiety.
Butyou still have to get the electricity into the battery. Our Bolt would not accept the charge at the EVGo charger in Blacksburg even after 45 minutes with a very helpful young man on the help line. No problem as we had plenty of juice to get down to Wytheville as a gas station where we had charged the day before. But, it wouldn’t charge there either, even after an hour on the phone with another delightful lady. We were now 12 miles short of the 90 to get home.
The Nissan Leaf was one of the first legit EV’s so every dealer has a free, but really slow, charger. We drifted slightly nervously across town to Dutch Miller Nissan. It almost worked. Out walked Michael Carnett, who poked and joked as salesman do. He noticed that the charge nozzle didn’t seem to be quite seating correctly. So I stuck my naked finger into the gizmo and dislodged a little chunk of plastic that was wedged in, probably broken off from an earlier session. A teeny-weeny trickle of electrons began to move. It was like watching a bucket of water heated by a match. So we went back to the fast Electrify America and ate ice cream as the big wire poured in 100 miles in 25 minutes. Home by dinner.
Piece of plastic in the wrong spot prevented the charger from seating correctly. Who knew? Note I still have all my fingers even after fishing it out from amid the electronics.
Electric vehicles are still vehicles with thousands of moving parts. There is no oil to change or engines to pour gas in. But EV’s are still complicated machinery built to ride up and down mountains at high speed. Stuff happens in the real world.
I can’t wait for the deluge of charging stations after Senator Coal Mine (a compliment in West Virginia) changed his mind and permitted the future to edge into our lives last week. I don’t know how our Nissan friend votes or what he thinks of global warming. I know I was grateful for his practical curiosity and kind spirit. It’s gonna take all us strangers showing a little kindness to get to the future.
Sunset at Pipestem was still worth all the adventure.
These days I tend to forget how much we know about finding our way through really difficult, depressing, anxiety-fomenting, soul-sucking, hope-chilling stuff. I wrote Speak Life: Crafting Mercy in a Hard-hearted Time in 2018 before COVID, Ukraine, the 2020 election and insurrection and falling glaciers.This section, from pages 182-3, 196 helped me today.
The past deceives us by asking us not to take the possibilities of our one life seriously.
In anxious times, we listen too carefully to all that the past teaches us about what has not worked. The past hides the most important things in plain sight, including the simple fact that history doesn’t repeat. It happened, but it isn’t destiny. It circles, as does the hawk above me as I type this; once, twice, then another six times, but never in quite exactly the same way. Finally, having seen enough, it lets the breeze over the ridge carry it down and away into another life. History is not a circle but a spiral, never quite repeating.
The challenge for us short-lived ones is that some life les- sons take more than one lifetime to clarify. This is especially true for the bad things. Wrong can triumph for a long, long time, far beyond what you’d think possible. Bad people often get away with things for pretty much their entire lifetimes. Sometime their kids pick right up where the parents left off and they get away with bad things, too. But Dr. King wasn’t delusional when he saw the arc of history bending toward justice.
Sometimes it takes more than one lifetime for even the most obvious good things to mature. All my life it seemed obvious that the sun was giving us plenty of energy every day, beyond any possible amount that could ever be needed. That could be enough for billions of trees to grow and trillions of plankton to feed all the fish in the swirling oceans. Or surely enough to warm our little human houses and to allow us to move around without bothering the horses. It was always out of reach, the iconic tree- huggers’ folly. Until in a blink it wasn’t. And in another blink the Peabody coal train was the folly. China—no country of tree huggers—cancelled a hundred coal-burning power plants and started covering desert sands with silicon wafers. Some dreams long deferred are just waiting for the converse to emerge.
This is not just true of technology, which is created by small groups of people acting ahead of what seems possible at any given time. In recent decades millions of wholly new organizations have been invented for the purpose of doing something new, usually intended for some sort of good. These groups compete with each other in some sense, always prompting someone to complain about innovation clutter. But mostly they compete with the past and almost always win.
Love sees most clearly in the aftermath of loss, betrayal and pain, when the cynical smirk seems most appropriate. Love does not always see how to restore that which is broken, but it always has eyes for how life can find a way. Love in the aftermath of loss is tuned with the sensitivity of a bruise.
I tend to hang around with groups of people with hopes verging on grandiosity. On many days we actually do think about world peace, saving the planet, and about the least of these. This is good; what else should grownups think about? The challenge is that we are deceived into thinking that the hero of the story always tends to be…us…because we can see the possibilities and those possibilities tend to be extrapolated from our kinds of skills. We can see the future and it looks like more of us at an even larger scale: Health insurance for all (so that everybody could come to our great hospitals!), public health unleashed to prevent everything possible to prevent, education so wide- spread and enlightened that nobody would ever do anything dumb again.
History exaggerates what has happened and undervalues what could have happened just as easily. And it says little about what is possible, what has not yet happened. Emmanuel Kant insisted that the possibilities are just as real as the actualities (McGaughey & Cochrane, 2017). The possibilities are all we can do anything about.
The point is to give our life to the possibilities that allow life to emerge with the most mercy and justice possible. History also exaggerates the power of boundaries and differences, projecting today’s identities inappropriately backward across time, giving them far more power than they deserve. The actual testimony of life is all about dissolving boundaries, especially the ones in our head.
Love sees the unpredictable consequences of life more accurately than history because it knows that the future is not determined yet. The most important thing about the future is that it comes out of the utterly unpredictable expression of collective creative imagination.
“We will live together, or not at all. We will build hope and wholeness, or watch our children grow small, surrounded by ineffective barriers against their fears. We know that acts of compassion, nobility, faithful caring for the earth and her people are all we can do. It was once thought that acts of virtue, conservation and care were only of personal consequence. But surely it is the most fundamental adult responsibility to build and nurture systems that carry our hopes forward.(Faith&Health, The Carter Center 2001).
White Dove. Jimmy Carter, 2012
On national bee day (May 20) twenty leaders from Atrium Health met at The Carter Center to see how we might align our efforts to “To improve health, elevate hope and advance healing – for all.” This is a very large organization—some 70,000 people—serving 400 miles of rough Southern country. If the FTC allows, the circle of care will grow to include even rougher neighborhoods in Chicago and Milwaukee as we combine with Advocate-Aurora. Most of the people work inside traditional hospitals and clinics, but increasingly both science and mission draw us over the sidewalk and into the neighborhoods where elevating hope is like pushing a glacier uphill. Despite superabundant healing science and technology to see disease at the molecular level, the fundamental drivers of ill health remain mired in ugly patterns of race and poverty, often in the very same census tracts for many decades.
Adults are flunking adulthood; our children are growing smaller.
Many of my best thoughts were born at The Carter when the oak trees were smaller. The very first major project of The Carter Center was called “Closing the Gap” which asked, “how much of the current burden of premature mortality could be prevented based on what we already know.” Turns out the answer is about two-thirds. Who can act on what we know? Formal healthcare and public health are only a small part of the answer. The knowledge must come alive in the hundreds of thousands of non-profits, businesses and….faith networks. My Atrium Health collegues and I have made reducing live expectancy gap by 2030 our top level goal, so I am back face to face with the same great and still unsolved opportunity that started me in FaithHealth, still difficult for much the same reasons. The ideas that grew out of The Carter Center soil, with major help from our partners at Advocate 30 years ago, included the basic ones we are still working with today: strengths of congregations, boundary leadership, leading causes of life, religious health assets and now the prayers of the people. These ideas were like bridges across troubled water.
One idea we had at The Carter Center was “not even one,” the name from Dr. Fred Smith. Simple public health logic matched with fierce faith that refused to look past even one gun death of a child. We thought adults could be organized at the level of their town to investigate where they—the adults—had missed a chance to prevent each young persons’ gun death. It would take a lot of adults talking to each other.
The oak trees are now much larger and I find myself less hopeful than at any point in my life, sobered by war and melting planet and, most of all disabling political vitriol. So it was good to be at The Carter Center where preposterous things are made practical through tenacious and smart work: eliminating polio and guinea worm. Elections in places they are obviously impossible: Zambia, Liberia, Ghana (where I helped once). Again, diligent and non-naïve preparation, training of thousands of volunteer poll-watchers. Work in the service of noble values. Tenacious. Qualities that national Bee Day brings to view.
Yascha Mounk writes in The Atlantic about the doom spiral of “pernicious polarization”—when a society becomes fearful of its fellow-citizens, expecting ill-will and hurtful actions unprotected by law or norms that can interrupt the most ordinary days, say shopping in a neighborhood grocery story. The research indicates that the spiral is only broken by a cataclysm. You’d think losing one million people to a pandemic would do it, but it seems to have only accelerated the polarization.
Who is crazier, the shooter of children or millions of adults who allow themselves to be radically polarized?
Nobody at The Carter Center has ever been naïve about religion as both an asset and profound barrier to boundary-crossing labor. There was a time when religion itself was the agent of polarization, but that seems quaint now, replaced by raw political anger untethered by any traditional norms or rules. Our children grow small. Some are shot.
On National Bee Day, I wondered, “how do the bees avoid our kind of doom spiral?
Thomas Seeley is an impeccable researcher and professor at Cornell who has written graceful books about how bees make decisions. He has focused on the most profound risky decision of all, which is when a hive splits, sends out the current mother/queen with about half of all the workers to form a new hive. In “Honeybee Democracy” he describes in mesmerizing detail how the oldest members of the hive switch from seeking flowers to scouting for a new homesites and weigh the options. If they choose one too small, they won’t have enough honey to make it through the winter; too big and will be too cold to survive. There are six life-death criteria. The bees get it right more than 90% of the time. They have for 30 million years.
We face no less perilous a passage in finding our way toward a new political, healthcare system, economic and, yes, faith systems even as the natural systems writhe, shudder and buck. We can’t get it wrong. Seeley says there are five clues from the honeybees. The scout bees tell the truth about the many alternatives over 40 square miles. The process takes whatever it takes, maybe an hour, maybe three days. No leader warps the process. No bee lies to another.
Bees use their pin-sized brains collaboratively to scout for the alternatives and compare them to make a choice. (p100) It helps that the idea about “good enough cavity” is hardwired into those little brains. And, as in many things bee, there seems to be no detectible pride at the individual bee level. They share, then release, their individual perspective so the truth comes clear. Not shooting grandmothers and children is hardwired into even human brains. So we at least what not to do. Bill Foege, who led The Carter Center and led the field of public health to embrace gun violence as a disease once said that it is easy to have a brilliant idea; think of the dumbest thing possible and do the opposite. How do we choose the opposite?
There is no future when leaders warp our ability to talk to each other. Nothing works, choices become random and disconnected from reality. We cannot see each other or our children. We are absolutely certain to perish.
Humans do have Spirit to work with, which seems like a slim reed on which to lean. Since we have little hardwiring to move us toward common purpose, we can only hope Spirit is stronger than venal stupidity. We do have a few mature humans, so we know it is possible. But it seems like a slim hope amid the manipulated deluge of divisiveness.
The oaks at The Carter Center grow a little each year. About 15 years ago the Carters planted a small grove of American Chestnut hybrids selected from among the tiny handful that have not succumbed to the blight that wiped out millions. Real science. Tough hope. Carter—then 80 years old–knew he would not see if the experiment “worked” to again blanket the Appalachians. None of us can know any more about the seeds we are planting with our lives.
He is 95 and the trees are still growing. Listen to the man: “I have one life and one chance to make it count for something… My faith demands that I do whatever I can, wherever I am, whenever I can, for as long as I can with whatever I have to try to make a difference.”
I rocked back in my chair as Becky brought the prayer to life in her voice. I actually heard my own prayer as if for the first time. We had gathered on a gorgeous Connecticut afternoon at Round Hill UCC using my book God and the People as a magnet. A dozen of us had convened to talk about “prayer as if for the first time.” Although mostly life-long church folks, everyone was more than a bit curious and wary of this talking to God thing. Becky read my prayer, “between clarities,” which in her voice was like opening a Springtime window: “Ever unfolding one, We live between clarities about the most important things. It makes it hard to pray. We are not clear if You invented us to have some to talk to or if we invented you for the same reason.”
That’s not something that would happen with a bowling team. Probably not many of the ten million “nonprofit organizations” in the world, either. Congregations are different social beasts. Their DNA holds distinctive strengths to find, form and express Spirit. Staggering out of COVID amid a European war, with dozens of other countries including our own simmering at the civil boiling point… we need prayer. Not religious chatter. No abstractions. Certainly not just about certainties. Prayer as honest dialogue, listening more than talking. Together.
Congregations have eight strengths which have long held my interest and kept hope alive in my life. I wrote about this nearly a quarter century ago at The Carter Center in Deeply Woven Roots, still in print and used in multiple seminaries. I name the eras of my life by the names of the congregations that held me: Milford Mill, Knollwood, Oakhurst, St John’s and Green Street. I usually sat near the door with friends outside wondering what I was doing within; and those inside wondering why I was not further in. My best thoughts grew here as doubts matured into commitments that have endured woven like threads into fabric.
The idea that congregations have strengths is surprising to some (especially clergy!). On this side of COVID we are remembering that we have more than Zoom and social media to work with. We have things that bring humans together, woven like roots too hold us up and find nurture. We—together—have strengths. And those strengths are adequate to the vast challenges of our melting contentious planet.
These eight strengths have been tested for nearly a quarter century in many communities and congregations of many varieties and traditions. They are there for hard work, built for heavy lifting of entire neighborhoods. The National Academies of Sciences Roundtable on Population Health used this model to help grasp the role of faith-based health assets in communities. The logic of strengths is the taproot of the Memphis Model, which is about congregations, not the hospital. The strengths are the foundation of the large scale faithhealth ground game growing in the Carolinas. They are the positive power of the social determinants.
The strengths of congregations mainly function on the other side of the sidewalk from the hospital. This is why the FaithHealth Division of Atrium Wake Forest Baptist Health is part of the population health group, not solely in the clinical hospital group. We have superb chaplains who are there in the radical crises of the hospital and the poignant times of transition. But most of the time, Spirit and the congregations that nurture and express Spirit flex their social strengths in the neighborhoods where life is happening. This is why the videos based on those strengths are on the FaithHealth.org website that drives our broad “ground game” improving health.
A quarter century after discovering the framework of the eight strengths and writing Deeply Woven Roots, we’ve put up a short set of videos to help you discover your strengths and your roots. The videos are edited so you can take in the logic, or focus on each strength that seems most relevant. Prayers strengthen Spirit; the strengths give the Spirit form, sinew, muscle.
My experience has mostly been among those trying to follow the Way of Jesus, but it turns out that the strengths are present in any temple, mosque or ashram. They are, I think, the way God has made us strong when we are humble enough to gather as we understand ourselves in the presence of the Ultimate.
We—together—are strong enough. Let me know how your strengths are expressing in the neighborhoods you love. Drop me a note at gary.gunderson@gmail.com
Celeste Wray, a spirit warrior who belonged to St. John’s United Methodist church in Memphis, Tennessee. She had seen her share of evil and evil overcome. She fought every good fight with grace. She knew right from wrong. Picture by Collins Dillard,same spirit.
You can no longer watch championship basketball in North Carolina because of a political train wreck involving sex, bathrooms and religion. In spite of some of those same politics, this is a great place to watch something more important, a championship enrollment campaign. This may sound as exciting as an hour of Dean Smith’s four corners offense (ask someone from the ACC, if that doesn’t instantly make your eyes glaze). If so, you’re not one of the 613,000 North Carolina citizens who signed up for coverage under the Affordable Care Act last year, the vast majority receiving significant financial help to do so. Only four states have seen more people sign up, all with much greater population. This is an improbable success against all odds in an impossibly hostile arena.
But that was last season. Another season of enrollment kicks off in November, which you may have noticed is hyper-polarized and almost numb with clanging public din. So it was a good time for faithful people to gather at Fountain Baptist Church (“where God’s blessings never stop flowing) to pray and preach and study so that we are ready when enrollment opens up in November. Basketball is a complicated game, especially when strong tall people are determined to stop you from scoring. That’s nothing compared to helping someone buy insurance : Bronze, silver or gold? From who? With what money? Oh, I might get a subsidy? How much? When? From who? Why? It all makes my stomach hurt. Once someone screws up the courage—or desperation—to ask for help and actually gets in front of a trusted person, the conversation usually takes a bit less than an hour. But who to trust and how to find them? That takes a campaign. Simple steps done at exactly the right time in the right way–six hundred thousand times.
The championship team behind the Interfaith Health Summit at The Fountain of Raleigh Fellowship, September 13th.
Teams that win aren’t perfect. They are carried beyond themselves to give everything for something greater than themselves. Even teenage boys bouncing a rubber ball can sense when the Spirit is present, moving and alive. That’s why we were at The Fountain. We need blessings to flow in a desert. We saw it flow last year 613,000 times. Could it flow again? It depends on why.
Johanthan Haidt, author of The Righteous Mind, says that we humans are born with six kinds of moral intuition. There are so many decisions to make that it would be impossible for any of us to rationally think our way through to the right thing even in the course of a normal Fall day. The human race would never have made it out of the caves into large groups of organized social life, if we had only reason to work with. We don’t. We come with six intuitions which Haidt says operate as quickly as does our ability to recognize a face (even if we can’t remember the name). There’s a lot to recognizing a face and at least six kinds of things involved in recognizing the right thing to do. Haidt thinks we recognize and instantly weigh any moral choice as to whether it is fair and caring, but also whether it resonates with liberty, authority, loyalty and sanctity. The first five are social, relational—human—but frankly, also found by Jane Goodall among the gorillas. This last one rises and raises to another level. The one that makes us truly human is called sanctity. Can organized public action be Right with a capital “R”? That’s what you’d be looking at last week at The Fountain.
Rev. Graylin Carlton, Chaplain found near the Emergency Room and the homeless of Wake Forest Baptist Medical Center.
Basketball prayers work better on behalf of tall fast people. But if you’re playing for high human stakes in which victory depends on trusted teams in Wilkes County or Lumberton, you’d better be praying on behalf of more traditionally shaped men of Spirit like Leland Kerr and Dean Carter. Rev. Paul Anderson is a wee bit short to be picked for a basketball team, but you sure want him on your team, if you’re trying for a movement. And you’d better be praying for the women of Spirit like Anita Holmes, Willona Stallings, Angela Cameron, Dianne Horton and Charlotte Leach. Give them the ball and your prayers are half answered because they’ve been formed in the Spirit for decades.
Rev. Dean Carter, Chaplain at Southeastern Health System in Lumberton, NC. He led the champion enrollment program last season.
While the championship coaches at Enroll America told us the game plan for the enrollment campaign, I sat thinking about my small offering. I’m usually asked to give game plan type speeches, but this time I was asked to close with “why.” I thought this would be a good time to speak to Haidt’s “sanctity.” I had been reading about another improbable story told with hilarious detail in the book of Acts. This early Christian story—like the early stories of most movements of the Spirit—is one surprise after another involving one unqualified person after another. The heroes are in and out of jail because of all kinds of behavior wildly disrespectful of the dominant order. The story of Spirit rings most of the bells of Haidt’s five obvious moral values. everybody in the Empire then and since knew the Jesus movement embodied practical care (#1), especially for the most vulnerable, such as the widows. This was fair (#2) but only in the radical new perspective of God’s presence (hence also clicking off Haidt’s values of loyalty and authority. The story is all about the new freedom (click off #5, “liberty”). This did not from the human campaign design, but from the deep sense this was the unplannable inbreaking of God. It was a witness of something sacred: #6.
Reverend Richard Joyner on the right. You’d want him to have the ball if you were hoping to plant a thousand cabbage plants–or grow a movement in a tough state.
You see in Acts that the Spirit can move ahead of the understanding of the people involved. In chapter 12, Peter was once again in jail because of his long public sermons. Just make sure, he was sleeping in between two armed guards with another at the locked door. An angel lit up the room, but still had to nudge him awake, tell him to get up, put on his robe and then sandals and follow him outside. Peter did so. And then comes the punch line: “He didn’t realize the angel had actually done all these things; he thought he was having a vision!” Holy crap! So he walked down the street to where the Christians were busy praying for him and knocked on the door. Second punch line: the woman who came to the door recognized his voice and was so overcome by joy that she ran to tell everyone. She forgot to let him in. When the Spirit moves the ones most surprised are often those who think they’re praying for it. The Spirit isn’t something we use, it is the thing using us.
The law that resulted in the loss of good basketball in the state was cleverly designed to ring the sanctity bell of North Carolina religious voters, most of whom have never met a transgendered person. But they somehow sensed it was just out of kilter with everything else they knew of sanctity. There are things (not many) above basketball. I do know some trans people and so have more moral intuitions to work with, including loyalty to them. But I can understand why many of my Baptist friends are willing to watch basketball on TV instead of giving in to arguments that ignore their sense of divine order. An intuition about sanctity comes from and is reinforced by one’s experience.
Rev. Dr. Leland Kerr has played every role there is in Baptist life, now the man building the relationship between Wake Forest Baptist Health and its birth mother, the NC Baptist Convention.
An important clue to those who wish to use sanctity like a blunt club for their political purposes: if it is of God the campaign will likely resonate with the other five values, too, as you can see in Acts. When the Spirit breaks in, compassion breaks out, new loyalties form in light of new understanding of authority. New experiences happen, even to Peter.
More than six hundred thousand people in this nutty state managed to enroll in insurance. That’s not a vision; it happened to everyone’s surprise. But hundreds of thousands more are still knocking. This is not the moment to celebrate answered prayers, but to go open the door for those still outside.
Many of the heroes of Acts would today look a lot more like Mr Trump’s supporters than my medical center colleagues. This is true, except for the fact that the Spirit of the Living God didn’t make them angry, scared and mean; it transformed them into a community known two millennium later for its boundarylessness hospitality and mercy. That’s what liberated sanctity looks like. It’s not just raw energy; it is energy formed into a body that does what God would do. That’s what makes the work sacred and what makes sacred moral. This is why the humble, almost pedantic work of an insurance enrollment campaign is sacred labor.
Early in Acts the scale of constant compassion needed to be organized, so new roles were invented called deacons. That’s one way of understanding all the detailed new roles involved in the enrollment campaign. The community in Acts needed to manage food distribution; now we need to manage getting people connected to another kind of sustenance, full inclusion in 21st century care systems. That takes insurance, so we’re inventing mundane new roles to channel the spirit so we can do another 600,000 things correctly at the right time.
Acts tells an astonishing story of hospitality and mercy that emerged through the life of a despised religious gaggle that was almost too small for the Empire to crush. Open handed mercy was its miracle. The networks present in The Fountain this week are not like that. The North Carolina Baptist Convention has 3,600 congregations, the General Baptist State Convention another 2,000, the United Methodists another 2,000, while dozens of other faith networks have hundreds. More than 1,900 clergy are registered at our one hospital in Winston-Salem to visit our patients. What if the Spirit blew through all that? What if the that massive social reality developed a sanctified moral intuition that understood that the authority of God asked not just to love mercy and walk in humility, but to do justice?
I preached at the Fountain as a Christian because I am one. But the Spirit blows where the Spirit cares to go. One of my teachers is the long and just witness of the Community Development Resource Association in South Africa, Doug Reeler. They publish the Barefoot Guides, including one built on the book by Jim Cochrane and I about mobilizing Religious Health Assets. They are way beyond smart, built to catch and be carried by the wind of the Spirit blowing in some of the toughest places on earth. You’ll find this poem by Christopher Fry on the CDRA website.
A sleep of prisoners
The human heart can go the lengths of God.
Dark and cold we may be, but this
Is no winter now. The frozen misery
Of centuries breaks, cracks, begins to move;
The thunder is the thunder of the floes,
The thaw, the flood, the upstart Spring.
Thank God our time is now when wrong
Comes up to face us till we take
The longest stride of soul men ever took.
Affairs are now soul size.
The enterprise
Is exploration into God.
Where are you making for? It takes
So many thousand years to wake,
But will you wake for pity’s sake!
Could the wind of the Spirit move us beyond free clinics and insurance toward the partnerships with public health and the things that make for health? Maybe we are not having a vision. Maybe we are being nudged awake.
