Photo - Gordon Haynes
As the pace of urbanization quickens across the Canadian landscape, rural churches, like the family farm, are simply disappearing. Cooperating, not competing, is key: "If the church can be seen as a place to come together; to talk and to seek community, to not be there to recruit, and to cooperate with other rural churches," says sociology professor William Ramp, "[the church] will draw people in and contribute to keeping that population."
Dr. Ramp was a keynote speaker at a recent rural ministry symposium, Seeds of Hope, that focused on some of these issues and initiatives to strengthen them. If the rural church is to regain its footing, it needs to be a beacon of Christian love and relationships – an idea that served as the main message of the ecumenical gathering held at Queen's Theological College in Kingston, Ont. in October.
Rural churches face not only declining attendance, but attracting full-time ministers, integrating urban transplants retiring to rural communities, replacing young members who have moved to the city and supporting new ministers lost in the uniqueness of rural culture.
Creating community in the face of these challenges means building bridges between urban and rural society. "Don't defend rural rights by demonizing the government and pitting rural against urban," said Dr. Ramp. "You need each other, as consumers and producers." United Farmers – a farmer-led rural organization – uses a logo of two hands clasped together. Dr. Ramp, who teaches at the University of Lethbridge, said it might be an appropriate logo for the rural church to keep in mind. It would be a fitting metaphor for creating the cooperative community that is needed.
Keynote speakers at the symposium spoke of the need for rural churches to be the life of their communities: displaying Christian values, stimulating friendships and alliances between farmers and rural landowners and fostering communication. "The church is one of very few local, rural organizations that serves its community," said Dr. Ramp. "We must celebrate that."
Hope for revitalization lies in the rural church's ability to renew and reclaim God's spirit, by celebrating the gifts of land and water people use in their homes, on their farms, and in their churches. Rural language was often used to describe the Israelites' relationship with God. "I will plant them upon their land and they shall no more be pulled up out of the land I have given them," Amos 9:15. Throughout the Bible the land is given by God to his people to be nurtured and for their flourishing. Dr. Ramp said the land is the basis of peace and justice and is a gift to be lived in covenant. When the land was lost, it often signaled the loss of God's covenant as well.
"Don't represent the rural church as a niche with special needs, but as central to the Christian life," said Dr. Ramp. "It is our God-given duty to care for our fellow human beings and for the earth.. That idea has to be regenerated at the level of the local parish."
Dr. Jill Hopkinson, rural church officer for the Church of England, said the church is responsible for the physical, mental and spiritual well-being of the community and can influence all three areas. "Being Christian is an opportunity to be an embodiment of faith in daily life." It is where the strength of the rural church lies. "The mainstay of community life is that people are helped when they're in need, and that's mainly performed by church people."
Although there has been a steady exodus from rural landscapes to urban skylines, the trend is changing in certain areas (especially southern Ontario). One million people are expected to move to Toronto from smaller, surrounding areas in the next 20 years. But baby-boomers are retiring from city life and settling in cozy rural towns or placid lakeside cottages. According to Statistics Canada, there was a net out-migration from rural to urban areas between 1981 and 1991, but a net in-migration between 1991 and 1996. That trend seems to be continuing.
Twenty-two per cent of Canada's population lived in rural areas (defined by StatsCan as areas with a population concentration of less than 1,000 per square kilometre) in 1996. Last year, it was up to 23 per cent. Rural areas that grew were in close proximity to urban centres; more remote towns had a population drop. "The biggest issue is growth and a clash of values," said David Robinson, lead consultant for congregational development at the Anglican diocese of Toronto.
He said people who are retiring are coming from urban or suburban congregations and bringing different expectations with them. "Most often, their culture is a North American, mass media monoculture and they're moving into a traditional, rural culture with its own values." Ideas of time and space often differ. For example, congregational meetings may be scheduled last-minute on rainy days because farmers must work in the fields when it is dry. Authority also varies, with social position in the congregation based on heritage, family, experience and respect, instead of knowledge, success and individual merit important to many urban cultures. Such differences can be stressful to new ministers or to urban transplants looking to join a rural congregation. "What we need to tell rural congregations is they're in the ministry of multiculturalism," said Mr. Robinson, specifying there doesn't need to be a difference in skin colour to have a cultural divide. "The context is changing. Be aware of that, and minister to your context."
Such change can breed resentment within the rural community – keeping doors shut to newcomers. Mr. Robinson said when urban retirees move to rural areas looking for an idealized view of country life, they often don't find it. "The rural community is something you're adopted into, it's not a joining process. They let you in if they want to."
Dr. Ramp said emerging from such negative situations requires boldness and a motivation to do more than simply cope with the changing landscape. "We can listen, encourage and support each other," said Dr. Ramp. "We have to make small choices where we can and stick to them. And always focus on signs of life."
Mr. Robinson agrees. "A major problem is comparing ourselves with others and what we don't have that they do," he said. "Don't throw away what you have. What makes you unique?" Bigger isn't always better, he added. Rural churches must support the strong and the small. Such a mindset is useful in The Presbyterian Church in Canada, since 42 per cent of its churches, or 417 congregations, are considered small with less than 50 people at worship.
Farmers in Canada now account for a mere one percent of the voting population. As the population shrinks and competition among farmers increases, the cooperative culture of the past can be lost, said Dr. Rene Van Acker, professor of weed science and crop management at the University of Manitoba. He reminded his symposium audience of a larger purpose. "It's not the end in itself. You don't farm just to farm," he said. "Farmers are losing sight of the bigger picture."
Family farms are increasingly sold to developers or to huge corporate farms. In 1941, there were 730,000 farms in Canada. By 1996, that number had dropped to 280,000, according to Statistics Canada. As corporate farms emphasize profit, said Dr. Van Acker, smaller family farmers who love the land become an increasingly rare commodity. The average Canadian farm used to cover 50 hectares; now they encompass almost 250. New technology enabling fewer people to do more work, unsuccessful farmers trading in their tractors for reliable jobs in town, and the merging of small farms into enormous ones, are largely responsible for the change.
Farmers are experiencing a gradual loss of control of the land as grain elevators are torn down (something previously run by farmers, for farmers), chemical companies push their products to control weeds and pests, and seed companies promote their genetically-engineered, pesticide-resistant seed and discourage the age-old practice of keeping wheat seed from a harvested crop to be used the following year. Such self-reliance is dissuaded and ridiculed by big business. New water regulations meant to ensure safe drinking water following the Walkerton crisis are putting financial burdens on already-struggling rural congregations. Such strains on the farm impact the rural church directly – both in its ministry and the needs of its congregations.
Relationships with the laity, with other churches and denominations, and with the wider community are crucial to the vitality and sustainability of the rural church. "Sustainable development requires a people-centric view," said Dr. Van Acker. Since many rural congregations rely on lay ministers, who often have multi-point charges and therefore, are not always available, other members of the laity need to be increasingly relied upon. "Empowering 'regular' Christians to act on their faith in every day life becomes very important," said Dr. Hopkinson. The life and vitality of the church – both within the congregation and without – becomes the responsibility of the congregation itself. She reminded people that cultivating community connections is part of the church's mission.
Despite struggles, the rural church isn't only about decline and hardship. Some rural communities are already forging ahead; bravely taking on new challenges. Trinity Presbyterian Church in Grenfell, Sask. is a new congregation with a building dedicated in 1994. With a mortgage of $500,000 already paid off, the previous member of a three-point charge is striking out on its own. The move was sparked by the closure of St. Andrew's, Indian Head, one third of the charge. "That was really sad," said Rev. Catherine Dorcas, clerk of presbytery, about how she felt when the church closed. "It was like a funeral." Despite the loss, a new self-sufficient congregation (currently in the process of calling a new minister) is a positive development. "It's exciting. We have two sides of the same coin," said Ms. Dorcas. "We're a dying breed in many respects, but there's also rebirth."
