225:-era Georgia, and were challenged by many citizens of Sumter County, most intensely during the 1950s, and with diminishing intensity for years thereafter. A boycott of the farm occurred during the mid-1950s. The local Chamber of Commerce met with the Full Members of The Farm to request that Koinonia sell its property and disband. The 1950s also saw acts of terrorism such as dynamiting Koinonia's roadside produce stand, firing shots into the compound, and threatening phone calls and letters. The local
410:. Part of their vision for Koinonia was to offer training to African-American ministers living in the area. For the first few years of the Koinonia experiment, Jordan in particular was welcomed to preach and teach in local churches. Though the demands of farming in those early years did not allow time for formal training of others, Jordan used these visits to both black and white churches to offer guidance.
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281:. Mortgage payments were placed in a revolving Fund for Humanity. Payments into this fund were used to finance the construction of more houses. Of the houses built, 62 houses sit on Koinonia's property, forming two neighborhoods that surround the central community area; the remaining houses are located in the towns of
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A board of directors and staff and volunteer positions were established to govern and operate the community, in place of the former community-based structure. This corporate structure was not suitable financially for the community. In 2005, Koinonia again reorganized, ending the distinction between
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and discussions of the full membership of
Koinonia on the translations and meanings. He also prepared for his nationwide speaking engagements there. Jordan's writing and speaking engagements brought the existence of Koinonia Farm (and later Koinonia Partners) to the awareness of many Christians,
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and Linda Fuller had spent a month at
Koinonia several years earlier. Millard had been an extremely successful businessman before he and his wife Linda rededicated their lives to Christianity, divested of their wealth, and sought ways to live out their faith. Clarence Jordan, Millard Fuller, and
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around the world. The business's first slogan was "Help us ship the nuts out of
Georgia!" The business evolved to include treats made in the farm's bakery. The Koinonia Catalog business continued after the boycott concluded, and still constitutes the largest source of earned income for Koinonia.
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drove a 70+ car motorcade to the farm as an act of intimidation. Koinonia members discerned that their religious views called them to bear these acts nonviolently; members responded by writing editorials to the local newspaper clarifying the farm's position, maintaining an unarmed watch at the
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International. Modeled after the
Koinonia Partnership Housing program, this organization builds houses with families in need, then sells the houses to the families at no profit and no interest. Habitat for Humanity volunteers and homeowners have built more than 500,000 houses in more than 100
277:, which organized the construction of affordable houses for low-income neighboring families previously living in shacks and dilapidated residences. Using volunteer labor and monetary donations, Koinonia built 194 homes from 1969 to 1992, which families bought with 20-year, no-interest
179:, used often in the New Testament, meaning deep fellowship. Koinonia members divested themselves of personal wealth and joined a "common purse" economic system. They envisioned an interracial community where blacks and whites could live and work together in a spirit of partnership.
506:, economic development, home repair, elder programs, and more. Current ministries include affordable home repair for neighbors, an elder program, a summer youth camp, welcoming visitors and guests in hospitality, and educating the public about Koinonia history and legacy.
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In addition to his work on the farm, Jordan penned many works of theology in his writing shack, a small one-room structure set near the "Bottom Garden", now in one of the farm's pecan orchards. Among the works penned there were four volumes collectively known as the
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Threats of physical violence dwindled in the late 1960s, but the population of
Koinonia Farm was greatly diminished due to the stress of previous years. Koinonia members searched for a new focus, and considered closing the farm experiment if none were found.
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and Martin and Mabel
England, as a "demonstration plot for the Kingdom of God." For them, this meant following the example of the first Christian communities as described in the Acts of the Apostles, amid the poverty and racism of the rural South. The name
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staff and volunteers and committing once more to the intentional
Christian community model. The common purse has not been readopted; rather, each member receives an allowance based upon his or her needs, family and responsibilities.
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at age 57, while working on a sermon in his writing shack. After Jordan's death, other community members carried on the work of
Koinonia. This work included the founding of other organizations such as
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and wanted to use his knowledge of scientific farming "to seek to conserve the soil, God's holy earth" and to assist
Koinonia's neighbors, most of whom were African-American
487:), The Prison & Jail Project in Americus, Georgia (an anti-racist, grassroots organization which monitors courtrooms, prisons and jails in southwest Georgia), and
273:, the community refocused itself as a social service organization. The organization initiated several programs in partnership with its neighbors, chief among them
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491:(the second organization founded by Millard and Linda Fuller, also pursuing affordable housing solutions for impoverished families worldwide).
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Other families joined, and visitors came to "serve a period of apprenticeship in developing community life on the teachings and principles of
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O'Connor, Charles S. (2005). "The
Politics of Industrialization and Interracialism in Sumter County, Georgia: Koinonia Farm in the 1950s".
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other allies of Koinonia engaged in a series of meetings, out of which emerged a new direction for Koinonia.
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The Fullers guided the first four years of Koinonia Partnership Housing, and then moved to Zaire (now
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The Cotton Patch Evidence: The Story of Clarence Jordan and the Koinonia Farm Experiment (1942–1970)
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For Christian communities in Africa dedicated to humanitarian and community development work, see
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Faith Fuller ; Michael Booth ; Andrew Young. (2012) .
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McMullen, Cary (March 2000). "Koinonia's search for community".
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entrance to the community during the nights, and other acts of
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structure. During this period the organization was known as
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These practices were a break with the prevailing culture of
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Maudlin, Michael G. (June 14, 1999). "God's Contractor".
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Kennedy, John W. (1995). "Hard times down on the farm".
395:. Jordan and fellow founding member Martin England were
186:, Koinonia members committed to the following precepts:
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Briars in the Cotton Patch: The Story of Koinonia Farm
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in 2005. In 2008, the Koinonia community received the
494:Koinonia members and ministries since 1969 include
67:. Unsourced material may be challenged and removed.
440:was the inspiration for a musical theater work by
199:Be stewards of the land and its natural resources
459:On October 29, 1969, Clarence Jordan died of a
190:Treat all human beings with dignity and justice
609:Georgia Place-Names: Their History and Origins
527:Community of Christ International Peace Award
483:, as well as advocating the abolition of the
166:The farm was founded in 1942 by two couples,
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894:Intentional communities in the United States
884:1942 establishments in Georgia (U.S. state)
343:. Unsourced material may be challenged and
899:Populated places in Sumter County, Georgia
615:. Macon, GA: Winship Press. p. 126.
546:Holley, Santi Elijah (26 February 2018).
427:from the original Greek into the Georgia
363:Learn how and when to remove this message
305:Clarence Jordan's works while at Koinonia
127:Learn how and when to remove this message
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182:Based on their interpretation of the
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865:Koinonia Partners Collected Records
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845:. Wipf and Stock Publishers, 2011.
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