The Land That Calls Me Home investigates the disappearance of small-scale farms from rural America and casts a vision for the church to lead in their recovery. The book goes beyond naming the usual suspects of industrialization, agricultural policies, and corporations most often blamed or credited with orchestrating the mass exodus of farmers from rural America and brings to light two overlooked contributors to driving farmers away from the land: Theology and the Church. The author shows how a misinterpretation of scripture erroneously equates farming with God's curse on Adam for eating the forbidden fruit in the Garden of Eden. That fallacy lies at the root of the uncontested takeover of agriculture by corporate powers. The takeover centralized farming so that today a few giant corporations monopolize global farm markets and only one-percent of all Americans farm full time. Globalizing farming promised to free the masses from the curse of having to work the land to survive. The author debunks the portrayal of tilling the soil as a curse and interprets the curse rather as the separation of human beings from the soil. The more distance we create between ourselves and the soil, the less healthy the earth and our human bodies become. Therefore, restoring the viability of small-scale farming is a means of counteracting the curse on Adam and the soil. The church has been an accomplice to the theft of agriculture from the people and forcing their mass migration from rural farmsteads to suburbs and cities. The church saw the increase in productivity of those who were left to farm on a large scale as a positive development to be celebrated. The negative impact of farming with pesticides, herbicides, genetically modified organisms (altered seed), and chemical fertilizers, along with the effect of agricultural runoff on the soil, rivers, oceans, and on human health were seen as negligible compared to the promise of increased yield that could be used to eradicate global hunger. Corporate greed, however, has stockpiled food while millions die of malnutrition annually. Furthermore, the church has too often separated the care of souls from the care of the earth and ceded earth and health care to government and free enterprise. In shrinking rural communities, decimated by the migration of farmers to the city, a few dwindling churches have remained open long enough to care for the lingering souls and to bury the dead. By confessing our complicity in causing the current farm crisis in America, church leaders can with renewed vision help restore the viability of small-scale farming in rural communities on the fringes of larger population centers. Churches can serve as network hubs for farmers, whose crops are too small to win contracts with large grocery chains, to sell their produce in local Farmers Markets and community supported agriculture (CSA) networks. Churches that catch the vision to support local agriculture have the volunteer base, the parking lots, and the presence in their communities to organize and run an effective Farmers Markets. They provide a service to the farmers and to their community while reconnecting people to the soil. The author researches the loss and revival of small-scale farming from the standpoint of a pastor and a farmer. He lived on and moved from a small-scale farm as a youth and has served in full-time pastoral ministry forty years, including the last twenty years when he has worked to revive and grow his family farm. His greatest discovery in seeking to make farming viable has been that the small-scale farm's best chance of financial solvency is having adequate local markets to sell farm products, markets which churches in population centers are ideally suited to provide. He has worked with lay leaders to establish a successful Farmers Market in his present pastoral appointment and serves as consultant to other congregations seeking ways to support local agriculture.

In the opening years of the nineteenth century, south of Natchez, hidden away in a remote backwater named Deadman's Bend, a woman in her 20s found herself a widow, the mother of two small children. With fierce determination, she supported her family. On the waters of the great river and in the shade of the deep woods, her precocious son Hiram grew like a wild plant, with no schools and no churches. Soon enough, he learned how to catch a riverboat into Natchez. There he encountered ball room ladies, swindlers, gamblers, merchants, constables, and judges. When he was 17 years old, the boy Hiram learned carpentry from an Uncle. The Uncle's wife taught him polite conversation. He met a lovely young girl and moved to Wilkinson County to marry her. When his wife joined a Methodist Society, Hiram went along to please her. Soon he became convinced that his purpose in life was to preach the gospel. Contrary to the old adage, Hiram Enlow found acceptance among his own people. The unlettered and un-churched at Deadman's Bend and his neighbors in Wilkinson County revered him. The Methodists, however, had a tradition of academic preparation and a Book of Discipline. Hiram Enlow struggled for more than a decade to gain acceptance into the Methodist clerical hierarchy. He was loved and admired by those whom he served, but his academic deficiencies and his preaching style needed correction. He overcame his weaknesses and eventually received his church's recognition. The book is written as an historical novel. Each chapter is appended with meditation/discussion questions in the style of contemporary Christian spiritual literature. Additional features include the author's notes regarding the research and family history. The autobiography, poetry and essays of Hiram Enlow, long held as a private family heirloom, are included as an appendix.

This book is a biography of Bishop J. Waskom Pickett and contains thorough documentation and extensive photographs. Bishop Pickett embodied the last generation of the missionaries of the great nineteenth and twentieth century missionary movement from the West. This monumental biography highlights his conversion movement studies, his service to the poor and sick, relief work, interventions with presidents, senators, and ambassadors in behalf of India, and friendships with Nehru, Ambedkar, and other leaders of the new nation-in multifarious ways. Pickett was, by any measure, among the noteworthy missionaries of his century or any other. The Church Growth Movement in India had its beginning with the missionary activity of Bishop Pickett.

This second volume of a two volume edition contains letters written between 1757 and 1788, along with some undated letters, by the famous hymn writer, poet, and co-founder of Methodism, Charles Wesley (1707-1788). The edition brings together texts which are located in libraries and archives from across the globe and here presents them in transcribed form for the first time - many of the letters have never been previously published. The appended notes help the reader locate the letters in their proper historical and literary context and provide full information regarding the location of the original source and, where possible, something of its provenance. These texts provide an intimate glimpse into the world of early Methodism and Charles's own struggles and triumphs as a central figure within it. They collectively document the story of Charles Wesley's experiences later in his life as a leader of the Methodist movement and, of key importance for Charles, Methodism's place in the wider purposes of God. Here are letters of a theological kind, letters that reflect on his experiences as an itinerant preacher, letters that show something of his rather unsettled personality and letters that relate to his own personal and domestic, circumstances. Here we see something of the inner workings of a nascent religious group. These are not sanitised accounts written by those looking back, but first-hand accounts written from the heart of a lived experience. While this book will naturally appeal to those who have a specialist interest in the early history of Methodism, for others there is much to be gained from the picture it gives of the wider eighteenth-century world in which Charles and his co-religionists worked and lived.