Farm Camp as World Missions
In a world increasingly characterized by division and a seeming fragmentation of community, a unique initiative at Nomad Farms offers a compelling example of what it means to live missionally, bringing a gospel-centric and world missions perspective to everyday Christianity. This endeavor, spearheaded by Mark Nicholson and his wife, Dana, demonstrates how local, personal engagement can become a profound “entry point for the gospel” for diverse individuals, transforming a seemingly ordinary farm into a vibrant hub for global outreach. The farm’s journey from a personal family decision to a thriving educational and evangelistic ministry beautifully illustrates practical application of biblical principles and a radical commitment to hospitality.
The Genesis of a Missional Farm
The origins of Nomad Farms are deeply rooted in a decade of vocational ministry overseas. Mark and Dana Nicholson served as missionaries in Asia for 10 years, where their children grew up with significant freedom, “setting fires in the grasslands and throwing rocks at wild animals” in places like Tibet. Upon returning to America, they grappled with the decision of whether to continue in traditional vocational ministry or pursue a different path. Ultimately, they made a “hairbrain idea” to purchase a farm, despite neither having an agricultural background or any family history of farming. Both grew up in suburban cul-de-sacs and sought to prevent their pre-teen children from facing the potential restrictions of a typical American suburban upbringing. Their farming education came from unconventional sources: YouTube and books.
What began as a modest venture, involving the purchase of land and animals from Craigslist, has expanded into a significant operation, now boasting 30 cows, thousands of chickens raised for meat and eggs, sheep, and pigs. This growth has transformed their “hobby farm” into a more substantial enterprise. A core philosophy guiding their farm practices is a commitment to organic, grass-fed methods, emphasizing healthy eating, ethical treatment of animals, and good ecological stewardship. This approach naturally attracts a wide array of people, bridging divides between seemingly disparate groups such as “Earth Muffin people with belly button rings” and “real conservative type of people,” as well as Democrats, Republicans, progressives, and conservatives. The universal appeal of healthy food, ethical animal care, and sound ecological practices fosters common ground, often bringing together individuals who might otherwise be at odds on social media. The farm’s practices, such as the chickens grazing sequentially to fertilize the land for cows, exemplify a “vertically integrated” and healthy ecosystem. This commitment aligns with biblical principles of “dominion and stewardship,” advocating for responsible care of the land rather than extreme environmentalism that idolizes nature.
Financially, traditional farming, particularly on a small scale, is often a “money pit” due to low profit margins and competition with large-scale agricultural operations that receive government subsidies. To counter this, the Nicholsons realized the need for “vertical integration” to make the farm self-sustaining. They “stumbled” upon an educational component early on, offering farm tours and, crucially, farm camps. This educational outreach quickly became the primary means for the farm to support itself.
Farm Camp: A Dynamic Missions Entry Point
The farm camp has evolved into a remarkable ministry over the past decade. This summer day camp, celebrating its tenth year, caters to children aged 6 to 12, teaching them about animals, ecology, soil science, respecting the land, and healthy nutrition. What started with around 30 children on their front porch has grown significantly, with over 800 children expected to attend this summer, many coming from different states, not just North Carolina.
Crucially, the camp is not advertised or run as a “Christian camp” to ensure inclusivity. This strategic decision ensures that no one feels excluded or unwelcome due to their religious background. The campers are typically not rural 4H children but rather come from urban areas like Winston-Salem, North Carolina, often being the children of doctors and lawyers who spend significant time on iPads. Their parents seek an experience that connects their children with nature, allows them to sweat, learn, and get exercise. This broad appeal again underscores the farm’s ability to draw diverse groups, many of whom are not Christians.
Within this inclusive environment, the Nicholsons thoughtfully integrate their Christian faith, treating it as a natural “entry point” for spiritual conversations. They speak about the Lord, explaining their belief in a Creator God who designed animals with specific instincts, rather than an accidental explosion. This approach is demonstrated practically, for instance, by allowing pigs to live in the woods and forage naturally, as opposed to confining them in concrete cells. In essence, the camp introduces “people who love nature to the god of nature”.
However, the most “evangelistic part” of the summer farm camp is its engagement with teenage volunteers. These young individuals, many of whom are not believers, are recruited from local high schools to fulfill volunteer hour requirements. As they work together, sweat, and tackle challenging tasks—like managing groups of six-year-olds—they build camaraderie and openness. The Nicholsons then invite these teenagers to a voluntary Bible study, emphasizing that it’s open to everyone, not just “church people,” and that questions about faith are welcome. This open and non-judgmental atmosphere leads to significant participation, with 40 to 60 unchurched teenagers attending the Bible study each summer. For many, this is their very first exposure to the Bible, Christian life, theology, and the gospel message. The “lab type of mentality” fosters an environment where teenagers feel free to ask questions and discuss how faith relates to life’s meaningful aspects and purpose. These experiences also provide a profound opportunity for the teenage counselors to “think through the call of the gospel on their life” as they serve throughout the summer. While prayer is subtly incorporated with younger campers (e.g., before meals), the Christian faith is more explicitly emphasized with the volunteer teenagers to foster a healthy and safe environment, addressing issues like foul language, inappropriate romances, and substance use.
International Week: Radical Hospitality in David’s Memory
Last summer, Nomad Farms undertook an extraordinary initiative: an “international week,” bringing “world missions to Nomad Farms”. This special week was held in honor of the Nicholsons’ son, David, who passed away at 21. David, having grown up as a missionary child in China for 10 years, often felt like a “foreigner” in America. Despite looking like other American kids, his worldview was distinct, and he often felt misunderstood. This profound sense of being a “foreigner” led him to connect deeply with others who felt marginalized or “down and out,” including foreign college students and homeless individuals. David, as a “nomad,” understood that “this world was not his permanent home,” aligning with the very theme of Nomad Farms.
In tribute to David’s legacy, the Nicholsons decided to fulfill a long-held desire to “invite the foreigner” to the farm camp. For this international week, they partnered with World Relief, a missions organization dedicated to settling refugees and individuals from challenging backgrounds into new communities in America. A unique aspect of this week was that English proficiency was not required for attendance. Many of the children had only been in America for a month or two and spoke no English. The usual age restrictions for the camp were also lifted, allowing older siblings (up to 18 years old), a 23-year-old with special needs, and even three-year-olds to attend, often accompanied by their parents who would observe from the shade.
The participants represented a diverse tapestry of nationalities and languages, including individuals from Afghanistan, Syria, Lebanon, Congo, Ethiopia, Eritrea (a predominantly Muslim area), El Salvador, and Honduras. In total, 11 different nationalities and at least nine languages (Farsi, Arabic, Dari, Amharic being the largest language groups) were represented. Cultural accommodations were thoughtfully made, such as providing halal meals catered by a specialized company. Many of the Muslim mothers attended wearing hijabs and full burkas, demonstrating their immense happiness and gratitude to participate despite the summer heat. This unique week was offered entirely on scholarships, ensuring that no child paid to attend, with fundraising efforts ongoing to cover the costs.
Despite significant language barriers, communication thrived through “sign language and a lot of smiling and a lot of nodding of heads,” coupled with extensive hands-on learning activities. This practical application of radical hospitality was deeply rooted in biblical teaching. Leviticus 19:33-34, which states, “When a stranger sojourns with you in your land, you shall not do him wrong. You shall treat the stranger who sojourns with you as the native among you, and you shall love him as yourself,” served as a foundational principle. This ancient command, reinforced by God’s reminder to the Israelites that they themselves were once strangers in Egypt, animated the Nicholsons’ desire to welcome and show love to these international visitors, many of whom lacked established friendship networks in the U.S.. While acknowledging the broader societal debates surrounding immigration and illegal immigration, the focus remained on extending respect and non-exploitation to legal immigrants who have made immense sacrifices to start new lives. For these “foreigners who have come to a new place and from terrible circumstances,” the farm camp became a powerful “opportunity for the gospel to come shining through”.
Biblical Mandate for World Missions and the Sojourner
The farm camp’s missional approach aligns profoundly with the overarching narrative of God’s redemptive plan throughout scripture. In the Old Testament, God’s blessing and protection of the Hebrew nation, beginning with Abram, was not solely for their benefit. It was designed for a global purpose: so that other nations would observe God’s powerful work on behalf of Israel and come to know Him as a merciful and gracious God. Israel served as an “entry point” for the rest of the world to learn about God’s word, law, nature, power, and redemptive promise. Even within this Old Testament context, God consistently had the “sojourner” and “foreigner” in mind.
This theme intensifies in the New Testament with the inclusion of Gentiles and other “marginalized” groups whom God welcomes into His kingdom. God’s ultimate desire was to be worshipped by all peoples, expanding His blessing “through the blessing of Israel into the rest of the world to the ends of the earth”. The culmination of this divine plan is vividly depicted in the Book of Revelation, where people “from every tribe and language and people and nation” are ransomed by Christ’s blood and made into a kingdom of priests for God. This vision in Revelation 5 directly fulfills the promises made in Genesis 12.
The international week at Nomad Farms, though “a little bit chaotic,” was described as “a little bit like Revelation 5 and Revelation 9,” offering “a little slice of what it means to be on the mission field” and a beautiful demonstration of love towards these diverse people. This microcosm of global outreach mirrors the broader mission of PassionLife, a pro-life organization that largely operates on the mission field.
The concept of the “sojourner” extends beyond international immigrants to encompass “broken people” who are marginalized within their own communities. This includes individuals “kicked out” or isolated due to their circumstances, such as women facing pregnancy-related crises who are often pushed to the fringes of society. A stark example cited is that of a Muslim girl in China who becomes pregnant outside of wedlock and faces destitution, becoming a “sojourner”. A vital aspect of missional living, therefore, is equipping Christians with a “biblical perspective of how to keep your heart open to the sojourner, the foreigner, the broken, the homeless, the kicked out”. These vulnerable situations create “entry points for bringing the kindness and the mercy of God” and introducing them to Jesus.
Indeed, the abortion crisis itself is viewed as a “mission field,” as it often creates a “window of openness in people’s hearts and in their spirits to listen to a gospel message”. Whether engaging with young campers, international refugees, or individuals in crisis, the core mission remains consistent: “bringing lifesaving help to people, the innocent, and doing it in a lifechanging way”.
Conclusion
Nomad Farms provides a profound demonstration that living a missional life does not exclusively mean traveling overseas. It involves cultivating a heart open to “the sojourner” in all their forms, whether they are foreign students at a local university, marginalized pregnant women, or refugees newly arrived in one’s hometown. By embracing radical hospitality, offering practical care, and thoughtfully integrating spiritual truth, initiatives like the farm camp welcome these individuals “right into the heart of the gospel”. It is a powerful testament to how everyday activities, when infused with a biblical and missional perspective, can become catalysts for profound personal and spiritual transformation, bringing the “gospel of life to a broken and fallen world”.
This article is adapted from the episode transcript.