Last spring, an episode of Touched by an Angel focused on the cloning. A doctor wanted to clone Albert Einstein and raise the child-something she wanted desperately-as her own. Monica, one of the angels , convinces the doctor not to go through with her plans, and at the end of the episode , we watch the creation of new angel instead of a cloned human being.
While the episode was a bit far-fetched , it did speak to issues of faith and science on several levels. First, emotional investments in these issues run high Second, the issues are complex and must be thought through carefully. And third, we as Christians can not ignore these issues
This issue of the Leader tries to give us some starting points on how to approach the ever-changing dialogue between faith and science The issues in faith and science are endless and impossible to cover in one issue , so we tried to touch on several major areas
In the ftrst article , Sheree Nikkel Gerig interviewed an MB doctor and several MB professors and scientists to see what they think about the relationship between the faith and science communities. Michael Kunz looks at how our actions affect the environment and what our responsibilities are for God's creation. Carey Johnson takes a different perspective , on the debate about evolution among Christians, challenging us to find what we can agree on. And Sylvia Klauser reflects on the sensitive and timely issues in bioethics.
Each of these articles is challenging We may not agree with everything we read, but I hope each article will help us understand the issues a bit more and spawn dialogues in our communities in the attitude oflove.
Blessings. -CA
COMING
• SEPTEMBER 28-30-North Carolina District Convention, Laytown MB Church , Lenoir, NC
• OCTOBER 25-27-Spiritual Warfare Study Conference , Calgary, Alta.
• OCTOBER 26-28-Central District Conference Convention , Lincoln Hills Bible Church, Sioux Falls, SD
• NOVEMBER 9-10-Pacific District Conference Convention, Reedley MB Church, Reedley, Calif.
Recent events suggest that there has been a shift in the way the science and fa ith communities relate What do MBs think about the relationship between the two? BY SHEREE NIKKEL GERIG
How do our act ion s affec t the env i ronment- and what are our responsibilities for God's creation? BY
Is the debate on evolution within Christian circles hurt i ng our witness ? A re t here things we agree on?
Bioethics is on e o f the hott est new topics around How should Anabaptists respond to the controversial questions? BY
SYLVIA KLAUSER
Smart versus smart Inquiring Mind s
• Why should we oppose the death penalty?
Legacy of fai th
• Tightening the belt but not the vision 24 • Beyond the budget 2 5 • Transform ing lives in service 27
• New miss ionaries gather 28
poe Hispan ic hold annual event 29
• 7, 600
VOLUME 64, NUMBER 8
Carmen Andres ASSOCIATE EDITOR Connie Faber
BOARD OF COMMUNICATIONS: Kathy Heinr i chs Wiest, cha ir; Peggy Goertzen, Harold Loewen, Phil Neufeld, Dalton Reimer
The Christian Leader (lSSN 0009 -5149) is published monthly by the U S Conference of Mennonite Brethren Churches, 315 S Lincoln, Hi llsboro, KS 67063. The Christian Leader seeks to inform Mennonite Brethren members and churches of the events, activities, decisions and issues of their denomination, and to instruct, inspire and initiate dialogue so members will aspire to be fa ithful disciples of Chr ist as understood in the evangelical/Anabaptist theological tradition However, the views expressed in this publication do not necessarily represent the position of the Christian Leader, the Board of Communications or the Mennonite Brethren Church
The editors invite free -lance article submiss ions, essays to Forum and letters to the editor Forum is open to members or attendees of Mennonite Brethren churches. The essays can address any issue of relevance and interest to the fa ith and life of the Mennonite Brethren Church and should be no longer than 800 word s and include the home church and occupation of the writer A SASE must accompany articles and forum essays
The Christian Leader is a member of the Evangelical Press Association and Meetinghouse, an association of Mennonite and Brethren in Christ editors
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Postmaster : Send address changes to the Christian Leader, Box 220, Hillsboro, KS 67063 Period ical s postage paid at Hillsboro, Kansas
Talking-v
BY SHEREE NIKKEL GERIG
NE 2001 COVER STORY for Time Magazine revealed ntists expect the world will end. Recent medical ggest a dose of prayer helps heart attack victims
And, in a series of conferences at the turn of ..}, m, the Vatican invited evolutionary scientists
hat
_ ght the end of the Cold War was miraculous. Could a new alliance between the scientific and faith communities signal the greatest thaw of all?
* * * *
LOOKING BACK ACROSS the landscape of the just-completed century, Mennonite Brethren Biblical Seminary assistant professor of history and theology Valerie Rempel sees signs of a shift within the faith community
"I think the evangelical community is more open to discussing issues of science and faith now than earlier in the 20th century I think the fundamentalist era of the early 20th century tended to draw pretty firm battle lines in which science and faith were pitted against each other. Now I think Christians of all stripes are more willing to engage in conversation about science and with the scientific community . "
Across the country and around the world, unique opportunities exist for fonnal dialogue between those in the scientific and religious communities. One of these, the Center for Theology and the Natural Sciences at the Graduate Theological Union in Berkeley, Calif., partnered with the Vatican Observatory in recent years to sponsor a series of conferences titled "Divine Action" where theologians met with scientists to discuss issues ranging from evolutionary biology to medical ethics.
"These centers for dialogue represent a generation of Christians who have tried to move away from oppositional stances that have, at times, characterized conservative Christianity earlier in the 20th century," says Rempel "They reflect a growing interest among evangelicals to be in dialogue with all sorts of disciplines, to ask ourselves as Christians, 'How can we inform this discussion, and, in tum, what can we learn from science?'"
Michael Kunz, a member of the science faculty at Fresno Pacific University, also views the current dialogue as a salve for the burning rhetoric of the recent past. "For too long the most vocal spokespersons on the subject of science and religion were those that were on the extreme," he says. "So people in science believed that the Creation Research Institute in San Diego spoke for all Christians when they argued for an extreme literal interpretation of Genesis . And, on the other hand, there are some very vocal people in evolutionary biology who have made it a crusade to argue that evolution discredits anything outside of atheistic materialism
Allen Hiebert, head of the mathematical and natural sciences division at Tabor College, believes the Center for Theology and Natural Sciences and other like groups help to temper science's self-appointed authority "As much as science likes to give the impression that it has the answers to everything, most people realize that's Simply not the case. 1 think some of these centers are reflections of an awareness that science is important, but far from adequate for understanding everything about a particular situation. "
Ever-expanding scientific knowledge begs the need for greater wisdom, and thus, greater challenges for medical ethiciSts, says Dr. William C Loewen, a family physician in Wichita, Kansas, and a frequent adult Sunday school teacher at First Mennonite Brethren Church in Wichita. He believes formal interdisciplinary talks are a natural development , given the types of issues facing our world.
"There is a real need for scientists and theologians to get together and acknowledge that these questions involving medical ethics cannot be answered by the science community alone," Loewen says.
Individualfaithandthefrontpage
While experts in each field gather to issue papers and explore areas of agreement, individuals of faith are often left struggling to absorb both the latest scientific and medical headlines and remain faithful to the inerrancy of Scripture How should Christians integrate the facts of science with accepted doctrine?
According to MB scientists and educators alike, matters of science and faith require a long view.
''We need to take the latest breaking news from science seriously but realize that the items making headlines have not been subject to a long period of examination and critique by the broad scientific community," Kunz says
When reconciling scientific discoveries with elements of faith, Kunz believes it is proper to have a fair amount of skepticism when we approach things that seem contrary to spiritual beliefs, but it is also appropriate to take such findings seriously.
For Loewen, taking science seriously is just another way to acknowledge the omnipotence of God
"For me, science is completely reconcilable to religion-it has to be, " Loewen says. "Because if God is indeed the creator, then science cannot possibly contradict God's Word."
Such a view of science may require a bigger view of God. "I think as Christians we often try to box God in," Rempel says "We get a picture of God and we say, 'Okay, God works this way.' And then along comes an experience or something gets picked up on the evening news and we need to react by saying, 'Oh, so maybe God also works in this way.' I think we sometimes limit our understanding of how God works and that's when science can threaten our faith."
Hiebert cautions Christians not to discount elements of science based on our own criteria. "We tend to think, 'Well, if it doesn't make sense to me, then it's obvious it can't be true, '" he says "But there have been so many things in science that violate our common sense of things that have been demonstrated as being appropriate descriptions. So 1 try to read things I don ' t always understand with a sense of excitement and awareness that there's a lot left to be understood."
Giving each discipline room for independent study and discovery is healthy, suggests Kunz History, in fact, records the dangers of linking science and faith too closely.
"Thomas Aquinas did a wonderful job integrating theology with Aristotle/Greek understandings, but of course all of that came crashing down when modem science challenged much of the ancient Greek worldview," Kunz notes "The same thing happened in England with natural theology when C hristian
• The Creator 'iIi'Jd the CosntH, by <1Q ugh Ro,ss:
faith
Issueof DirectIOn;" ,;. Mennonite Sn Forum, Spring 2 0
www directionjourn al. ort
apologetics became based on the belief that every single last species of the planet was separately created and perfectly adapted to its environment because that's the way God made them . This view is why Darwin became such a challenge to faith Science and faith had become too closely integrated."
Canwetalk?
While issues of ecology and health are vital fields of intersection for science and faith, the issue that receives the most attention in the popular press, in the classroom and at kitchen tables across America seems to be the topiC of creation and evolution.
How should Mennonite Brethren respond to the various debates? What kind of dialogue exists now?
"My students today are much more upset about these issues than 10 years ago," says Dr. Richard Wall, professor of biology at Tabor College. "We're seeing seminars in churches and at colleges and universities by organizations pushing one view or another, which, I think, is unfortunate, because many are espousing a very fundamental view of SCripture that says science is all wrong, and they've set out to prove that."
Professor Kunz also sees the heightened emotional reaction is his classes. "It seems that when I deal with controversial topics in biology courses, especially things such as evolution, I note that people talk right past each other without really understanding any of the foundational arguments and beliefs with which both sides are approaching the issue," he says.
To help provide such perspective, Kunz teaches a course on the history and philosophy of science at Fresno Pacific for all students majoring in science He finds the more time students dedicate to exploring the different perspectives and historical contexts, the less of a threat those with different viewpoints are to their faith.
Like Kunz, Wall and Hiebert are scientists eager to defend the processes and integrity ofscience, and they are Christians, committed to nurturing the faith of students
"That ' s the part of this that, for me, is most frightening," Hiebert says. "Some people have a brittle faith, like a piece of glass. If you knick it a little bit, it
• Reconciling Theolt!1lY afilI Science: A Radical Reformation Perspective, by Nancy Murphy (Herald Press, 1997)
• Theology In the AIle 01 clentlflc Reasoning, Murphy ,1990)
tends to shatter rather than bend a little. And I certainly don't want to be responsible for shattering someone's faith just because of a particular view that to me is reasonable both in terms of the Bible and science but to them is completely unreasonable."
When faced with such conflict, Hiebert reminds students of the role of reason in faith. "I try and separate-and this is almost impossible for so many people-the idea that the Bible is God's inspired and true Word from my idea and understanding of what the Bible says as being God's inspired and true Word," he says. "When I read Scripture, I am filling those words with certain kinds of meaning that may or may not be appropriate."
Curious about the ways in which Mennonite Brethren churches and communities are talking about issues involving faith and science, Hiebert's 2002 sabbatical will include research with MB pastors regarding their views on the subject
"My impression is that as MBs, we have deliberately avoided talking about this because we know it's controversial, and we'd rather not stir up the pot in our local churches," Hiebert says. "We're simply not involved in the dialogue. That's part of what I want to get startedto start talking about this individually and in nonthreatening ways and see if it can become something we talk about more broadly in helpful ways."
Rempel cites the MB commitment to missionmindedness as motivation for addressing faith and science, whether in the field of the environment, medical ethics or creation and evolution .
"I think sometimes we forget that even if these aren't our particular questions, these are the questions that the world is dealing with . Part of why we as Christians need to talk about these things is so that we can talk about these things within the world we live . I think it is our responsibility to address the tough questions science and faith present in ways that are faithful to the biblical text and honoring to God-and I think that's possible ." •
Sheree Nikkel Gerig is a freelance writer from Wichita, Kan. She is a frequent contributor to the Christian Leader
oVIE THE PERFECTSTORM RECOUNTS the common understanding of God ' s plan of salvation. A ry of the fishing vessel Andrea Gail which, in Octo- radio signal of S.O.S.-"Save Our Souls"-is sent r of 1991, encountered the awesome force of Hurri - abroad when we pray for salvation. God, the cosmic ne Grace. Far at sea late in the season , the crew Coast Guard helicopter, dangles a lifeline down to the s seeking one last opportunity to harvest from the ship Those being saved grab the line and are lifted unty of nature. Instead they faced the terror of a into heavenly salvation as the sinking ship of this rm whose winds of 140 knots swelled waves that world is consumed , along with those who have not arfed their ship and ultimately claimed their lives accepted the grace extended from above.
Three others on a small boat were overtaken by the In this understanding of God's plan, the only thing tt!!!f storm, but they survived. They sent a " mayday" that matters is the fate of human souls. This worlddistress call, and the Coast Guard responded. Through this ship on which we sail - is important only because the bravery of a helicopter crew, the three were plucked the drama of the human salvation story needs a physifrom their sinking boat by a lifeline from above. cal setting. As Shakespeare writes, "all the world is a The battered, sinking ship can be a metaphor of a stage," and it matters little whether the play is per-
For economically comfortable Christians, there is no sense of environmental urgency.... We feel no waves because wealth provides a buffer against nature's turbulence.
formed in the Globe Theater in England or the local high school auditorium.
There is little need for Christian concern for the environment from this perspective. And indeed, little time is spent in most pulpits discussing environmental issues. Not that Christians are anti-environmentit simply is not central to our mission because saving human souls is God's chief and only desire.
But before we abandon ship, it might be prudent to ask if this is indeed what the Bible teaches. Perhaps the S O.S. we pray to God should stand for more than our souls. Perhaps we should be crying out, "Save Our Ship."
Adifferentperspective
While there are portions of Scripture that suggest a destruction of this earth, this is not the only biblical perspective about the fate of creation and our environment. Biblical visions of the future bear little resemblance to the popular images of winged souls floating in ethereal clouds. In the Old Testament, the visions are of creation restored to the peace of God's design, fruitful and productive and inhabited by lions and lambs The final chapter of Revelation tells of a new)erusalem-:-a very physical place. Passages such as Romans 8 suggest that God's intent is to restore creation Colossians 1 is explicit: the work of Christ is to reconcile all things to himself; all creation participates in the redemptive story The Bible can be read as God's constant and unremitting work of restoration and reconciliation toward his creation. If we read the Bible from this perspective, we find insights that previously went unnoticed The story of that greatest storm in Genesis-the Floodis such an example . Though it is human sin which prompts the flood, the task of righteous Noah is to work with God to ensure the survival of all kinds of life, not only the useful species After that terrible storm subsides, God Signifies the rainbow as a symbol of his intent and covenant never to destroy all life again. The wording is worth noting, for the covenant is made not just with Noah and his descendants, but with all of life, both domestic and wild
This creation saved by God is vast and diverse. Before the Flood, in Genesis 2, God brought the various animals before Adam to be named. The contemporary scientific pursuit of this biblical task has revealed an astonishing diversity with which we share this earth Estimates put the number of species at an astounding 30 million or more
Onthesameship
Vast areas of natural habitat have been and are being extenSively altered. With the changes have come the extinction or threat of extinction of an
unnumbered array of species. There is no debate in scientific circles that the diversity of life is under attack. The uncertainty is the rate and potential consequences of these extinctions.
But habitat alteration has done more than affect the existence of animals and other species.
In late October of 1998, one of the fiercest storms in a decade of fierce storms moved into the Caribbean. Hurricane Mitch moved over Honduras and released a week of torrential rains When the clouds departed, over 11,000 people had died, and the nation's infrastructure was demolished
In the midst of mourning and rubble, what lessons can we learn? Some speak of God's will and punishment or accepting the fate that God deals to each. But in listening to God in the quiet after the storm, we may hear another story.
Almost all of the 11,000 deaths resulted from mudslides in areas that had been environmentally degraded The hills of Honduras had been carpeted with forests. Those forests, like forests throughout the world, are not only home to much of the world's diverse species but they play other key eco10gical .roles. Their roots absorb rains and hold soil in place Where the forests had been removed, they no longer performed this service . Less water was absorbed by the hills, and more was released as flood runoff. Beneath the deforest3tion, entire hillsides slipped downslope, buryiag barrios and thousands of people alive
One lesson of Hurricane Mitch is that there is litde distinction between caring about creation and caring for people. A damaged environment leads inevitably to human damage, because we are interconnected with and dependent upon creation. Though we can and must modify nature, we still depend upon its health
Another lesson learned in Mitch's wake is that poverty is an environmental issue. In Honduras, marginal people had no place to live other than marginal land that shouldn't have been cleared. Those of the world whose primary concern is daily survival cannot afford the luxury of worrying about the health of the environment. Short-term survival takes precedence over long-term environmental sustainability Because of this, there can be no successful way to address either environmental crisis or massive global poverty without seeing them as two faces of the same coin.
For economically comfortable Christians, there is no sense of environmental urgency Our ship is sailing on calm seas. The only clouds on our horizon are rising energy prices, a whiff of smog in the air or- as in California-the threat of an hour disconnected from the electrical umbilical cord . These may have
VVhat do MBs believe?
Confession of Faith-Article 11: Stewa.....hlp
God's Creation Mandate
We believe the universe and everything In It belong to God the Creator. God has entrusted the care of the earth to all who are responsible for manag· Jng ItS resources Good stewardship
us tiIe'earth's abundance to meet human need but resists the unjust of the earth and Its peG-
• A'I are to be received and used responsibly
Responsible living Generous living
To confess Jesus as Lord transforms values. Jesus wam$ that we cannot serve both God and wealth. Preoccupation with money and possessions, self-lndulgent living and eagerness to accumulate wealth for personal advantage are not In keeping with the teaching of Scripture.
The Bible teaches cheerful, sacdficlal and proportional giving through>tile church In grateful response to'Cloct'. goodness. Chrlstla" do notolalm 'any of their possessions as their bIItt manage atl their resources, Includlqg money, time, abilities and lnflU __oe, 1n generous ways that give glOry to GocL They do not despise the poor but • tlce mutual aid within the church and share what they haVe wltb ot 1n need. God'. people seek to1imlnmac lifestyle of slmpdclty and conttntm
Gen :1.:28; Lev. 25; Deut 15:7-11; Ps. 24:1 ; Ps. 115:16; Prov o14:31; Amos 6 :4-7; Mal. 3 :6-10; Matt . 6 :19-34; 5 :U30 ; l.uke 6 :38; Luke 12:13-21; Acts 2 :42-47; Acts 4 :32-37; 1 Co 4 : 7; 1 C.or 16.:2 : 2 Cor 8-9; Gal 6 : 7; 4:'8: $. Tim 6 :6-10; :J. Tim 1 7-1.9; James 2 :1 7 15-16; james 5 :1 -6 ; 1 John 3 :16-1.8; Jude 1:1. ,
serious consequences for some, but they are not a global apocalypse that requires repentance and reorientation of our lives. We feel no waves because wealth provides a buffer against nature's turbulence. As the winds begin to rise, the waves that violently rock the boats of the poor may cause scarcely a ripple within the wine goblets aboard the Titanic.
But our North American lifestyle is connected to the tragedy of Mitch. The effects of Mitch were related to environmental degradation and poverty, and we aggravated the scope of the damage by our past economic and political practices. For example, Congress passed the Caribbean Basin Initiative in the 1980s, which sought to encourage "economic development" by removing import duties on beef The result was an increase in Central American deforestation to dear the land for pasture to raise cattle for export. The results were so devastating that even the public became aware of the role of imported beef, leading to a number of fast food chainS-including McDonald's-to eventually promise not to use beef imported from Latin America .
We North Americans are connected in an additional, more complex way to the tragedy of Mitch. The intensity of storms like Mitch may not be simple acts of God or nature. Instead, they may be linked to human action by the process of global warming.
In hot water
Once when Jesus was approached for a sign by the religious leaders of his day, he remarked that they could interpret the sky 's warning of an impending storm, but they could not discern the signs of the times. Many Christians are adept at determining the personal consequences of human actions such as unfaithfulness and alcohol abuse , but are there
signs of the times that we are unwilling to discern?
In scientific circles, the reality of global wanning is not seriously disputed Instead, the debate concerns predicting the type and intensity of the coming climate change. The last decade was characterized by a series of storms of unprecedented ferocity, as well as destructive heat waves, droughts and consuming fires. The average global temperature has increased to record levels. All of these are the predicted consequences of increasing levels of atmospheriC carbon dioxide caused by the heavy consumption of fossil fuels.
Because climate fluctuates naturally, it is difficult to distinguish human from natural change. But this is not an excuse to disregard our situation. Two principles from science help us understand how our actions are connected to nature:
• Orderly systems in nature. Just as our human bodies originate from and return to dust, all natural materials follow a seemingly endless cycle of use and reuse. In contrast, the sun constantly replenishes energy used by all natural ecosystems.
• Complexity. A game such as chess has a small number of pieces and rules, but the possible pathways the game may take are almost infinite. Players try to anticipate the specific consequences of a particular move but, beyond the immediate future, this becomes impossible So also with creation, though it follows a few simple orderly laws, there is a freedom granted to human action, and we have not the power to know the specific consequence of each.
Eighty percent of our energy comes from fossil fuels. Our nation has consumed more of the earth's resources since 1950 than had all other civilizations to that point combined. These are but two statistics that point to the profound ways in which we have altered the earth's natural systems of matter and
RESOURCES
• "The Environmental Crisis: Thoughts of a Christian Ecologist, " by Max R. Terman Spring Arbor Journal (Winter 1993)
• Creation and the Environment: An Anabaptist Perspective on a Sustainable World, ed Calvin Redekop (John Hopkins. 2000)
• Creation Care, a quarterly magazine published by the Evangelical Environmental Network; visit www. creationcare org or call (800) 650-6600
Scripture instructs us to live responsibly in creation. This is often neglected in contemporary American Christianity.
energy. The principles of systems and complexity confirm this even if specific consequences may be difficult to discern far into the future. To deny that there will be devastating effects is similar to the denial of a smoker with a persistent cough.
Howcanwerespond?
Some respond to these issues by dismiSSing them out of hand, denying that any connections or consequences between us and our actions in our environment exist. Others search for simplistiC economic, political, personal and spiritual solutions, which prevents them from looking more deeply into these issues. Some respond with despair, manifesting it in the Iifelines-from-helicopters theology that considers environmental problems as peripheral or too big to be solved . They resign themselves to saving souls to the neglect of the Sinking ship, God's creation. Still others believe that we can by our own hand "save the earth," even though the Bible is clear on this point: salvation comes from God
All of these responses are misguided. The task of the church is to make visible to the world the character, values and intentions of God . If indeed God values his creation, if God desires all life to flourish, if God cares for the poor, if God seeks to reconcile to himself all of creation, then the life of the church should incarnate these things Our belief in the power of God manifests itself through faithful action. Like the offering of the few loaves and fish to feed the multitude, we trust God to bless and transform our actions to accomplish his purposes
Scripture instructs us to live responsibly in creation This is often neglected in contemporary American Christianity For example, perhaps the most destructive aspect of the American lifestyle is our consumption of the earth's limited resources, and one of the most significant responses we can make is to reduce our consumption. This is not a new command or agenda, but a virtue and aspect of the obedient life The New Testament teachings regarding materialism are quite clear-we are to orient our lives around spiritual priorities, rather than material consumption. The way we live bears witness to our deepest values, and it is a matter of faith to act on these Biblical teachings regarding true abundance
The way we manifest the virtue of simplicity will be different for each person, for we live under grace, not law It may be that we conscientiously apply the "three R's"-reduce, reuse, recycle Perhaps we choose to live near our places of work and worship, or shop for necessities at local stores We could choose our next car by its gasoline mileage rather than styling or muscle Our choice could be no car at all, but to walk or bicycle or take public
transportation. We may focus on energy efficiency or sharing our home with others . These things not only cherish creation but also enrich our lives and build community. Whatever our chOices, they should not be tokenism, but a conversion of life as radical as the transforming power of God 's Spirit.
Rejecting consumerism not only addresses the environmental consequences of overconsumption, it also frees up resources that can be used in addressing the needs of the poor. Biblical commands to such action range from Old Testament laws and words spoken through prophets such as Amos and Isaiah to the teachings and actions ofJesus and Paul.
There is no divide here between environmental issues and those of human justice. Where God's shalom is demonstrated through the relief and development work of agencies like Mennonite Central Committee, people are given the chance to live sustainably within their environment. For many, the oppression of poverty, both international and domestic, seems remote and removed from our daily lives. We can only value what we know, and much of America is segregated by economic level even more than by race . Should we seek to live faithfully with respect to these realities, it may impact how and where we choose to live, work, worship, travel or serve
Finally, man does not live by bread alone. Creation is of value to God, and every heature praises God by its existence. But simply frdm the human perspective, one of its essential values lies in forming our spiritual life, providing a setting for hearing the voice of God. For many like Moses, David and Elijah, God spoke in a voice that was often heard best in the desert. Jesus' preparation for ministry came through a season in the wilderness, and frequent retreats to lonely places and mountaintops were aspects of his spiritual life If indeed we seek a biblical spirituality, we can experience creation in its most uncompromised settings, and seek its preservation for our children as well.
These are acts of discipleship-simplicity, concern for the poor and experiencing God through creation. They are visible in the life of Jesus. When we have traveled this way, like the disciples overtaken by wind and wave on the Sea of Galilee, we may find with Jesus the calm in the storm •
Michael Kunz teaches in the Biology Department at Fresno (Calif) Pacific University, an MB university In 1995, he spent a semester in Central America learning about the environment, economics and faith with the Christian College Coalition Latin American Studies Program. He is a member of Butler Avenue MB Church in Fresno, Calif
I teach, a university student and four avowed Christians
When the audience was invited to write questions for the panel, I wrote my question and addressed it to two of the Christian panelists : " Can I be a faithful Christian and believe that God used evolution as a means of creating the life forms in our world?"
The first, a professor from a nearby small
BY CAREY K. JOHNSON
Christian college, answered yes. He saw no inherent conflict and stated that many faithful Christians believe just that.
The second panelist, the founder of an organization that opposes teaching " evolution as fact " in our local schools, answered next. No, she said, she did not think that one could be faithful as a Christian and believe in evolution Such a belief would be contrary to the Genesis creation account and would undermine fundamental Christian beliefs.
As a Christian I was saddened, though not surprised, by this public disagreement between two fellow Christians. And as a scientist, I was disappointed to see the profession that I love in an apparent conflict with Christian faith.
at can
quarks, etc.-but also the nomena that scientists study when Christians fall to take physical laws and physical From this point of view, a the study of God's creation constants that control it The sclentlflc explanation for nat- seriously enough. As Chriscontinuing function of the unl- ural phenomena does not dis- tians, we believe that God faith and pro- verse in accordance with place God-far from It On the has revealed himself not only work to nurture and these laws Is possible only contrary, a sclentlflc explana- through his Word, but also each other. because of God's sustaining tion uncovers a small bit of through his creation When a Contrary to the view that activity. When natural phenom- the wisdom of God scientist studies the natural God can have nothing to do ena obey these laws, they What about cases where world, he or she discovers with science, I and many occur by God's design every sclentlflc evidence may seem truth originating In the CreChristian colleagues In science bit as much as when God to conflict with the biblical ator Romans 1 says that the believe that our Christian faith supercedes the physical laws view? As a Christian and a revelation In creation Is clear provides the context for seeing In a supematural act. As God SCientist, I believe that there enough that we are held the deep meaning and slgnlfl. sustains and upholds his ere- can be no real conflict accountable for It In erecanoe of the creation we atlon, every natural process between God's revelation In atlon, God has revealed his study. God created not only follows his command. The Scripture and God's revela- glory, his majesty, his inflnlte the stuff of the unlverse-elec- word of God spoken In creation tlon In creation Apparent beauty and his faithfulness. trons, protons, neutrons, Is obeyed In the natural phe- conflict often arises, I think, -C KJ
The debate
What is really at stake in this debate? Is this an issue on which we as Christians should take astand7 Must we choose between a biblical and a scientific worldviewone or the other? Or is the real issue perhaps within the church where Christian unity is threatened?
This exchange is typical of a debate that has resurfaced and threatens to divide the Christian community. In August 1999, the Kansas Board of Education voted 6-4 to remove the topics of macroevolution and the big-bang theory from the state's primary and secondary school science standards (A newly elected Board recently reversed the decision ) The decision reawakened old controversies on the relationship between science and religion , evoking angry and bitter reactions. Many conservative Christians have long questioned the validity of the theory of evolution, claiming that the scientific establishment is trying to hoodwink the public with an atheistic worldview masquerading as science. Scientists, educators and the secular media counter that creationists seek to substitute a religiously based pseudo-science for objective science.
Beliefs on both sides run deep. Disagreements on questions of origins come uncomfortably close to our core ideas of meaning and purpose . I believe that is why emotions are qUickly aroused and debates generate many kilocalories of heat but little light . Unfortunately, the debate is often framed under headings such as "science versus religion," fueled by media eager for controversy and aided and abetted by religious organizations whose members are convinced that religious faith is at stake Anti-evolution Christians, believing that the issue is crucial to their faith, are pitted against a scientific establishment ready to defend a scientific worldview.
It often escapes attention that this is not merely a debate between Christians and secular scientists. The Kansas school board's d e cision has exposed lines of division not only between conservative Christians and the secular world, but also within the Christian community This is an issue on which Christians disagree among themselves Some of the debate is gracious. Unfortunately, this is not always the case
What's at stake?
What is really at stake in this debate? Is this an issue on which we as Christians should take a stand? Must we choose between a biblical and a scientific worldview-one or the other? Or is the real issue perhaps within the church where Christian unity is threatened?
We need to think deeply and carefully about what it is that we as Christians should stand for when it comes to the debate on origins, evolution and science. How do we handle an issue where dividing lines run not only between Christians and secular scientists but through the Christian community itself? Do we have more to offer by insisting on a certain biblical interpretation-however d e arly we ourselves hold to it-or by seeking to bring reconciliation and understanding in spite of disagreement?
I believe that we as Christians can playa constructive and conciliatory role, calling both sides to reasoned debate, clear thinking and faithfulness to their highest ideals We need to think about the issues on which we as Christians should speak boldly and clearly, with one voice, and those on which we are called in love to tolerate disagreements
This whole debate is dee ply important to me I am a committed Christian b e lie ver, one who takes seriously the authority of scripture and believes that the Bible is "the infallible Word of God and the authoritative Guide for the faith and life of Christian discipleship " (MB Confession of Faith, 1991) I am also a scientist who believes that God, as Creator, has revealed himself through nature with enough clarity that we as humans will be held accountable for what can be known about God through the natural world (Rom. 1:20)
As both a scientist and a Christian , I believe that the current discussion is excessively polarizing, pitting one group of Christian brothers and sisters against another. Sadly, this very public disagreement draws attention away from the central issues of
God's revelation in creation and in)esus, his Son. In short, the divisiveness threatens more harm to the Christian community itself than to the materialistic worldview many creationist warriors claim to be fighting against. As a consequence, we as Christians are missing valuable opportunities to invite unbelieving students and colleagues, both on univerSity campuses and elsewhere, to acknowledge our Creator-God.
Christian views of creation
Evangelical Christians have historically taken a wide range of views on the issue of origins and continue to do so. Among Christians who take the Bible seriously as God's inspired word, views on creation fall into four general groups.
• Young-earth view. Held by creationist organizations such as the Institute for Creation Research, the young-earth view holds that the universe was created in six literal 24-hour days, in a literal creation week that took place about 6,000 to 10,000 years ago. Proponents include popular speakers and writers in conservative Christian circles such as Henry Morris, Duane Gish and Ken Hamm According to this view, fossils and geological deposits can be explained by a worldwide flood. Evidence of apparent age much older than 10,000 years ago is attributed either to mistaken assumptions in dating methods or to creation with the appearance of age Many Christians who hold this view do so because they feel tha t it is required by a literal reading of the first two chapte rs in Genesis.
Young-earth creationism is the most visible view in our churche s and has a strong presence on Christian radio If e volution has become orthodoxy in the universities , then creationism of the young-earth variety has become the approved position for many fundamentalist and evange lical Christians.
• Old-earth view Also called progressive creationism, this view holds that the universe began through God's creative act some 15 billion years ago (the current scientific consensus for the age of the universe), perhaps in the "Big Bang." Further acts of creation occurred progressively, either over long periods of time (the "day-age" theory of six days that are each actually long time periods) or in six literal days separated by long periods of time. While accepting an old age for the universe , proponents of this view hold that the process of biological evolution cannot explain the origin of life or the development of the current biological diversity. Among advocates of this view are author and law professor Phillip Johnson and astronomer Hugh Ross.
• "Fully-gifted creation perspective " This view is held by many Christians who believe that God
endowed his creation with all the natural laws and capabilities required to generate the natural world we live in Those who hold this view may accept much or even all of the current scientific consensus about the origin and evolution of life, while maintaining that God as Creator and Sustainer of the universe guided these "natural" processes to accomplish his purposes.
Howard Van Till, professor of physics at Calvin College, calls this the "fully-gifted creation perspective."
Van Till believes God endowed creation from the beginning with all of the "gifts" needed to being about life, including human life . According to this view there is no intrinsic conflict between Christian belief and evolution. Apparent conflicts may arise when the philosophical commitments of some secular scientists to a naturalistic worldview are passed off as a necessary component of the scientific method
• Intelligent design movement. Some of the most interesting and controversial creationist thinking to emerge recently is found in the "intelligent design" movement , which has attracted a groWing group of scientists, philosophers, mathematicians and theologians. The intelligent design movement has adherents in each of the three views above, although it is usually identified with progressive creationism. According to this view, living systems, the physical universe and even the nature of scientific law itself provide evidence of creation by an intelligent being and could not have originated by purely naturalistic processes, such as natural selection. The intelligent design movement is still in its infancy. Whether it will be capable of gaining widespread acceptance is still an open question.
What we can agree on
Obviously, Christian views on creation and origins differ widely on many specifics, both about the scientific evidence and about how Scripture should properly be interpreted .
However, rather than focusing on these differences, it is important to recognize that these viewpoints hold in common a set of very important basic commitments. Christians holding these views can agree that:
• the universe was created with wisdom and purpose by the God revealed in the Bible;
• the created universe reveals God's qualities: his power and divine nature (Rom. 1:20);
• the physical world is rationally understandable and intelligible, precisely because it was created by an intelligent God;
• the continuing existence of the universe is actively sustained by God; and
• God reveals himself and his purpose for his creation in his written word, the Bible
These core beliefs have important consequences
RESOURCES TO UNDERSTAND 'IIIE 0IEA'I1ON
• YOUNG EARTH ,. Institute for Creation Researchwww.icr.org
• Biblical Creationism by Henry Morris (Baker Book House,
i. "-
(,ot»EARTH
. to Believewww.reasons.org
• Fingerprint of God, by Hugh Ross (Whitaker House, 2000)
• The Fourth Day: What the Bible and the Heavens Are Telling Us about the Creation by Howard J. Van Till (Eerdmans, 1986)
.' ,-IGN
)0/-. Access Research Networkwww.arn.org
• Darwin's Black Box, by Michael J. Behe (Free Press, 1996)
FAITH & SCIENCE
The church has been wrestling with (the issue of how theology relates to science) since the time of Gali/eo. Today we are aware of the debate between creation and evolution•• •• Scripture does teach that God created the heavens and the earth and that human beings are unique among God's creation. Exactly how God accomplished this Is not altogether clear. Some In our churches understand Scripture to teach that God created the universe In six 24-hour days no more than :10,000 years ago Others leave room for God to have longer periods of time, Including an evolving process of creation that incorporates some of the findings of modem science We should allow for differences In our views of creation and exercise mutual respect for one another To pit an Interpretation of Genesis against the findings of science or to label people as either biblical creationists or evolutionary atheists does not serve us well. - from the section on Article 3 : Creation and Humanity in the MB Confession of Faith Commentary and Pastoral Application.
RESOURCESTO UNDERSTAND THE DEBATE:
• The Battle of Beginnings, by Del Ratzsch (InterVarsity Press, 1996)
• The Fourth Day, by Howard J Van Till (Eerdmans, 1991)
• Three Views on Creation and Evolution, ed. by J P Moreland and John Mark Reynolds (Zondervan, 1999)
• Being a Christian in Science, by Walter R. Hearn (lnterVarsity Press, 1997)
• Belief in Godin an Age of Science, by John C. Polkinghorne (Yale, 1999)
• The Meaning of Creation, by Conrad Hayers (John Knox, 1985)
for our thinking about science. Through them, we see that the basis for scientific understanding of natural phenomena is rooted in the character of God, the Creator Without that basis, the age of science could not have begun , and we can well question whether it can continue once that foundation is gone. We as Christians can engage best the SCientific worldview of the culture in which we live by focusing on these basic commitments and inviting others to consider them .
Some modest suggestions
It is important that we as followers of Jesus find a way to continue the discussion of controversial issues relating to science and faith without doing damage to the cause of Christ. Can we as Christians speak in love to our non-Christian colleagues, both scientists and non-scientists? For that matter, can we speak with love to fellow Christians?
How can Christians honor the Creator in this debate? Let me suggest the following ways:
• We should recognize diverse views and reli· gious beliefs within the scientific community. Although some scientists (and seemingly many science popularizers) expand the naturalistic viewpoint of SCientific inquiry into an overarching worldview, most scientists recognize the limitations of science and are earnestly seeking truth To accuse scientists of either being brainwashed or foisting a conspiracy on the public discredits the honest efforts of most scientists-including many Christians
• We need to know and understand science before entering into the debate. We need to understand the theory of evolution, whether we agree with it or not We need to understand why it is widely accepted in the scientific community: its strengths, the evidence for it and its explanatory power. It is unfortunately a common fuiling to sell short viewpoints that we do not adequately understand
• We should respect differences within the Christian community This is not a fundamental doctrinal issue on which hinges the "faith handed down." Even if we think the issue is critical, we need to relate in love to our brothers and sisters who see things differently. This doesn't mean that we should not debate the issues . However, I am convinced that we will do more good by reaching out in openness to those we disagree with, both Christians and non-Christians, than by trying to win a debate Too often , we hear Christians responding
in kind to the strident tone of the argument, speaking in anger or using sarcasm and ridicule toward those with whom they disagree.
• We can insist on clear definitions of terms. Terms such as "evolution," "naturalism," "theory" and "hypothesis" have multiple meanings, leading to confusion and misunderstanding if definitions are not clear. Some of the friction in the debate comes from clashing definitions of terms . Christians are often as guilty as non-Christians of carelessness in terms or "bait-and-switch" tactics, where a term like "evolution" is used in one sense to hook the listener and then its definition is subtly changed to mean something else
• We should call attention to cases when scientific principles are extrapolated into philosophical commitments about the nature of reality, purpose or God. A naturalistic philosophy extended beyond the boundaries of science is an assumption, not a discovery
We as Christians desperately need to practice tolerance with other Christians who disagree with us on this issue. Too often, Christians have accused those they disagree with of unfaithfulness, or immaturity or worse . These often very public disputes bring discredit on the body of Christ. Disagree with my opinions and beliefs on evolution and origins if you wish, but recognize that I am trying to be faithful both to the authority of Scripture and to what I understand of God's creation through science . We scientists often find that it is on issues at the interface of science and faith, such as the debate on ori· gins, where we may have knowledge or insights that could be helpful in the church, that our fellow church members want least to hear from us.
Finally, in our witness to the secular world, let's stress what we together can affirm: that God created the heavens and the earth. The creation of the universe and of our minds by an infinitely intelligent Creator is the best explanation for the most astounding scientific discovery of all-that the universe can be rationally understood . •
Carey K.}ohnson is a 1973 graduate of Tabor College, an MB liberal arts college in Kansas, and an associate professor of Chemistry at the University of Kansas in Lawrence.
Gene therapy, stem cell research, fertilization, ; cloninghow do we decide where to stand on these and olber bioethlcal issues?
S EEMS LIKE ALMOST every time we open the newspaper, is another news story about groundbreaking discoveries in til technology- from newly discovered gene abnormalities assu ed to be responsible for some diseases and behavior problems to cloning and genetic modifications The media, i ncl ing TV shows such as ER or Ally McBeal, are saturated with of biomedicine and law ethics. When does life begi ,and when does it end? Can we justifiably conceive a perso n in the petri dish? Would a clone have the same moral st atus as a person? Is it equally justifiable to help someone end his or her life when he or she cannot live with pain anymore? What about biotechnological advancements which will enable us to diagnose genetic abnormalities of an embryo through Preimplantation Diagnostic (PI D)? Should such treatments be offered to-or even required from - all pregnant women in order to prevent severely handicapped children being born? What about using and researching stem cells extracted from six to 12 day-old fetuses, whose germ lines could be used to treat Alzheimer's or Parkinson's disease? Is it morally and theologically justifiable to work with such cells? Or how about using those same stem cells to grow life-saving heart tissue, brain tissue, pancreatic tissues and many other organ tissues as replacements for diseased organs? Adult stem cells from the bone marrow or the umbilical cord have long been used in leukemia treatment, which saved many lives- but are adult stem cells any different from embryonic stem cells ? If you are confused and bothered by these questions , you are not alone . A host of eth icists, theologians, philosophers
RESOURCES MENTIONED IN THE ARTICLE:
• "Health and Medicine in the Anabaptist Tradition: Care in the Community, " by Graydon Snyder in Health/Medicine and the Faith Traditions, eds James P. Wynd and Martin Marty, (Trinity Press, 1995)
• Mennonite Women: A Story of God's Faithfulness 1683-1983, by Elaine Sommers Rich (Herald Press, 1983)
• The Gift of Presence: Stories that Celebrate Nursing in the Name of Christ, by Dave and Neta Jackson and Beth landis (Herald Press, 1991)
• "The Christian Case for Virture Ethics," by Joseph Kotva in Moral Traditions & Moral Arguements, ed. James F Keenan (Georgetown University Press, 1996)
and scientists all over the world are equally confused and try their best to come up with guidelines for policy makers, hospital treatments , patients in general and scientists.
Is it enough , however, to leave these important questions in the hands of others--or do we as Anabaptist and Mennonite Brethren Christians have some responsibility in wrestling with the tough questions of biomedical ethics?
What do ftnabaptists say?
Mennonites and MBs have not written much about these questions. The problem many have is that the Bible doesn ' t directly address medical ethics. In the Old Testament, Sara and Hannah did not have the privilege of "in vitro fertilization" (NF) treatment . They had to suffer through their childlessness . Neither was a PID in order to find out whether Saul, the Old Testament king who tried to kill David, had bipolar disorder. And it is not discussed whether Job received any medical treatment for his boils. We just don't seem to get straight answers from the Word of God for modem day bioethical problems
So, if it is not written in the Bible , how do we find the answers to such pressing questions? And how do we come up with responsible decisions for ourselves and for our congregations?
looking to our tradition and theology
In Health and Medicine in the Anabaptist Tradition, Graydon Snyder researched the Mennonite, Hutterite and Brethren understanding of health and medicine. He points to several important ethical anchors and historical components of Anabaptist! Mennonite theology important when considering questions of biomedical ethics-mutual aid, discipleship and peacemaking and community discernment.
• Mutual Aid. While mutual aid is commonly associated with Mennonite insurance and investment, we find behind this component the concept of servanthood Service and stewardship, compassion and caring are pillars in Mennonite history, particularly in mental health work. Mennonite medical missions also have a long history, and many MBs have practiced servanthood in past service asSignments
Over the last three years, as part of a research project, I intervie wed a number of Mennonite medical doctors, and most of them said that they went into
the profession because of the service and caring component Almost all of them had also done voluntary service work in a developing world country or on Native American Indian reservations All of them were part of congregations and looked for help and support to adequately integrate their medical profession with their Mennonite theolOgical tradition.
So how can mutual aid, servanthood, caring and compassion be translated in questions of biomedical ethics? These Mennonite convic tions can be embodied in questions of advocating for the neighbors who don't have adequate h ealth insurance For example, your church community could develop plans to financially assist non-insured families in your community or offer an extensive parish-nursing program in the church community Either of these programs would tell your community that a healthy soul, spirit and body are important to your congregation
• Discipleship and peacemaking In Anabaptist/Mennonite understanding, discipleship and peacemaking have traditionally been used in mission, evangelism and peace and justice work.
Discipleship-one of the most important elements in AnabaptistlMennonite theology-helps to form the moral and spiritual character of a person I found that many Mennonite MDs I interviewed had significant influences in their formative years-spiritual and moral influences by parents, friends or other mature people in the home and in church, educational influences by returning medical missionaries and intellectual influences by teachers in college or university Most of them attended Mennonite colleges before entering medical school.
In the words of one interviewee, the emphasis on diSCipleship needs to be strengthened for students who go into medical profeSSions, because "that system is going to eat them up and all of their idealism is ground into pieces, and when they get there they will see that medicine is its own culture, too It sure changes the unwary. And the (frustration] to see so many Mennonite physicians coming out of medical school who look just like anybody else "
These words of a seasoned Mennonite physician speak volumes and challenge us to revisit the importance for discipleship of young people before they enter their careers Discipleship is concerned with a bigger picture, more than leading people to the Lord Discipleship is the continuous formation of the virtu-
ous character of a person who is then able to face the challenges of biomedical ethics in his or her career.
• Peacemaking and non-violent justice. Peace and justice are inextricably linked with discipleship in the formation of character Traditionally, Anabaptists and Mennonites embodied peacemaking and non-violent justice in situations of war, such as conscientious objectors in World War II and in international relations during the Cold War. John Howard Yoder's book, The Politics ofJesus, put Mennonites on the worldwide ecumenical and theological map, and many Anabaptists theologians built on this seminal work.
However, the message of peace and justice needs to be translated into the everyday work of the hospital, hospice, science laboratory and academia . Mennonite physicians are questioning the validity of a peace and justice theology that does not find many applications outside of war situations
One physician, who has been practicing medicine in an inner city clinic for many years, put his peace and justice conviction this way: "The belief in shalom , in peace, I think needs to somehow play in how we practice [medicine] It is not just about going to war-it's helping people to be whole, it is more of a justice As Anabaptist/Mennonites, it's about salvation. It's helping people to be the most they can be in the conditions they 're in, physically, mentally, emotionally and spiritually [It 's] about ministering to the whole person."
Increasingly complex questions rising from biomedical science need our attention from a Mennonite peace and justice position How does the church reach out to its members in need of health insurance , for instance? Are our ministers prepared to deal with complex questions of medical decisionmaking when they have to help church members with long-term health questions? Do our churches encourage young women and men to become scientists or physicians-not for material gain, but as a call to embody Christ in all areas of life?
• Community discernment. In our increasingly self-sufficient and self-centered time where the main focus is on the rights and privileges of the autonomous self, community discernment in not "in vogue "
At the Mennonite Health Assembly in March 2001, participants discussed the possibility of community discernment in questions of health care or medical decision-making. One of the participants remarked that discussing IVF treatment of an infertile couple in a discerning church group might not be invited by the couple She argued this from the point of autonomy of individuals and couples to decide about their own family planning anyway that they see fit She certainly seems to voice the opinion of the majority of many Mennonites
But consider what such a discernment group in a
church community could proVide. Such a group could point out the immense cost of this procedure and the still very limited success of the fertilized eggs to actually implant themselves securely in the uterus In IVF treatments, it is common practice to implant more than one fertilized embryo, and the couple has then to decide how many and which ones of the fetuses they will want to keep In addition, the couple needs to decide what to do with the "left over eggs." It was recently reported in the United Kingdom that 55 ,000 such fertilized eggs cannot be traced back to their sperm and egg donors, but a decision has to be made what to do with them as the lease on the storage place runs out . A discernment group might also discuss the possibility with the couple that they might be asked to have their fertilized egg tested for genetic abnormalities, called "pre implantation diagnosis " In case of severe genetic defect, the possibility of termination of pregnancy will become a legal option for the couple
Wouldn't it be responsible to prepare an infertile couple in your church for these kinds of questions? A discernment group could also facilitate contacts between the couple and those who have gone down the same road before Such a meeting could be a helpful step for the couple in deciding what they should do Most importantly, the couple and their discernment group would have ample time and opportunity to discuss issues such as when life begins, what constitutes a human life , what kind of responsibilities and rights we as human beings have in making such life-changing decisions . The pastors of such a congregation also could be a resource for such questions
IVF and infertility is only one of the many e thical issues in medicine which beckon to be dealt with, not alone, but in a discerning group in the church Other issues include end·of-life issues, HN/AIDS related issues , healthy lifestyle choices, the relationship between abled and disabled people in the church, organ transplantation, health care justice, health care access limitation for low-income people, involvement in genetic research-the list goes on. Our church communities need to be safe places to discuss and discern such pressing matters of everyday life
Where do we go from here1
Church es of Anabaptist!Mennonite heritage have a unique contribution to make in all areas of biotechnology and biomedical ethics Our emphasis on servanthood, peace and non-violent justice and discerning community are invaluable resources to be used in medical deCiSion-making None of us is exempt from these questions, whether we are directly affected or caregivers or family members who struggle alongside those in the deciSion-making process. Though there are no easy answers to many
RESOURCES
O N THE WEB:
mma-online_orgl mmalproducts-set. html for their parish n'tlrse programprogra are becoming increasingly important for denomi· national service and outreach in the immediate community
Parkridge Center: www. for informati()" pn congregational invofvl ment in health care
Htingbitoftheorg
Several theories have become very Important In biomedical ethics over the last 30 years They can be divided roughly between theological theories and philosophical theories
Among theolog1cal theories we find Catholic moral theology and Protestant theological ethics The former lays great emphasiS on hierarchical church Interpretation of ethical Issues. Catholic moral theology also puts great Importance on natural theology, meaning that everyone who has a rational mind can to some extent discam what Is wrong and rightIt's In every person' s understanding to know right from wrong. Since Thomas Aquinas started this line of thinking In the 12th century, the Catholic tradition of morality developed an Intricate system of laws and regulations, thoughts and rules Catholic moral theology
RESOURCESTO UNDERSTAND BIOETHICS
• The Birth of Bioethics, by Albert Jonsen (Oxford University Press, 1998)
• Bioethics: A Christian Approach in a Pluralistic Age by Scott B. Raie and Paul M. Cox (Eerdmans, 1999)
is against stem cell research for Instance, and the Pope has severely criticized biotechnological advancements
Mainline Protestants haven't had as many centuries to develop a moral system as did Catholics and began to splinter early after the Reformation, preventing the same coherent moral and ethical development Protestantsmainly through Luther, Calvin and most recently Karl Barth-have insisted that ethics come directly from the Word of God, that God has revealed everything we need to know through the life of Christ and In the written Word In addition to the Word of God, for most Protestant denominations (Anabaptist/Mennonites included) the priesthood of all beli evers is Important for the Interpretation of the Word With the priesthood of all believers comes the Impor·
tance of the Individual's conscience as guide In ethical questions Protestants have great pride In that freedom to Interpret the Word without the Interference of a hierarchical church. As a result, many Protestant theological ethicists are divided on the issue of stem cell research
In addition to theological theories, philosophical theories have become prominent In ethics The utilitarians decide things according to best outcome for the highest number of people. Prominent thinkers In this theory include Jeremy Bentham, John Steward Mill and John Rawls. Utilitarians say that we should go ahead with stem cell research-even that we have the moral responsibility to do such research for the elimination of future suffering The deontologtsts require that every action be done for the right reasons,
bioethical quandaries, we have unique resources in our theology, which help us to make responsible and Iife giving decisions
Our rich history of medical miSSions, mental hos· pitals and nursing education can also help us wade through bioethical problems. Mennonite Women by Elaine Sommers Rich tells the story of women's involvement in medical missions and medical work from a Mennonite perspective . These are stories of women who have embodied their faith in the practical work of nursing and medicine. Another important publication is 1be Gift of Presence by Beth landis and Dave and Neta Jackson . Reading such stories can be the necessary catalyst to finding answers to specific questions and helping us find starting points for discussions of medical ethics
The most important contribution of the Anabaptist/Mennonite heritage, however, is our emphasis on discipleship. The process of discipleship helps young people develop virtuous characters and follow their convictions of peace and non·violent justice No other investment in the youth of your church is more important than to be a role model of what it means to be an Anabaptist/Mennonite Christian In his book 1be Christian Case for Virtue Ethics, Mennonite pastor and ethicist Joseph Kotva challenges modem assumptions of autonomy and principle·based ethics (see 'it tiny bit of theory " this page) His book has a
within reasonable boundaries
A prominent thinker In this theory is Immanuel Kant Deontologlsts Insist that no one person be allowed to use another person as a means to an end Deontologlsts would say that there has to be reasonable cause to go ahead with stem cell research-and reasonable cause, of course, is based on the primacy of human reason again Another group of philosophical theorists adhere to virtue ethics. People in this group would say that decisions will depend on the agent and his or her char· acter, and that this character Is formed by habits and in a community who lays great emphasis on character formation This theory Is based on Plato's list of cardinal vlrtues-courage, temperance, wisdom, The Republic Traces of this platonIc thinking are also found In ArIstotle's Nlcomachean Ethics, where he Insists the virtues need to be developed and encouraged - SK
fabulous description of the Ana¥ptistlMennonite tradition of diSCipleship and character formation
"Instead of concentrating on and problem· atic actions, virtue ethics focuses the agents and their contexts Instead of beginning with exacting procedures for decision-making, virtue ethics starts by discussing character traits, personal commitments and community traditions."
In this new millennium , all ChristianS-including MBs-will be challenged with issues no one has ever heard of before, particularly in the area of biote chnol· ogy and biomedical ethics One way of dealing with these challenges is to revisit the best aspects of our faith heritage: mutual aid, discipleship and peacemaking and community. Only in community with each other will we be able to reach our full potential as faithful stewards of the Creator and Redeemer when we are faced with the questions like whether a clone has the same moral status as a human being •
Sylvia Klauser is a Ph D candidate at New College, Faculty of Divinity at the University of Edinburgh in Scotland, and this article contains empirical work from her forthcoming dissertation. Klauser holds a masters degree from the MB Biblical Seminary and was a pastor at College Community Church in Clovis, Calif., for two years She is currently "looking for a job and a motorcycle. "
MoreontheCatholicdialogue
I have followed with interest as I read letters in response to "Dialogue with Catholics" (readers responding to articles about meetings between Mennonites and Catholics run in the October 2000 and February 2001 issues of the Leader) . We have Catholic friends who we believe are born again Christians but stay in the church, afraid of being shunned and even disowned by family members. We know of two brothers and their families who were disowned by their parents.
The differences in beliefs are much more than "prejudices, " such as "praying to Mary," or paying a local priest for "sins forgiven " Lest we get too cuddly, the Pope in the early weeks of year 2000 traveled to Mexico and declared , "We must aggressively confront Protestant evangelism " Something to think about
Bob Duerksen Marion, S.D.
WHAT READERS SAY
Agingappreciationandarequest
I deeply appreciate the Christian Leader for the news and information it brings to us the work and ministry of our MB conferenceespecially the June 2001 issue on "Redefining the way we think about growing older" and the articles by Rose Buschman and Katie Funk Wiebe portraying the senior retirement people .
I am one of them, having served as pastor beginning at Lustre, Mont., then Henderson, Neb , Bakersfield, Calif., and Dallas, Ore I also have the the privilege of being called to be the first district minister in the MB conference, serving in the Southern District for 19 years Upon my retirement, I was asked to be the pastor to senior adults in the Hillsboro MB Church , a position I held for 13 years We
The Christian Leader welcomes brief letters on topics r elevant to the Mennonite Brethren Church. All letters must be signed and will be edited for clarity and length Se nd letters to Christian Leader, 101 N. Capitol Parkway, Montgomery, AL 3 6107 (e- mail: chleader@jps net)
have some 260 adult senior members at Hillsboro MB who are 60-years old and older. It was my privilege and blessing to minister to this age group until I retired in 1999 That year, my wife become ill and I had the blessing and privilege to minister to her until the Lord took her home on May 27,2000
I also appreciate the work that is being done with and for our young people, and I deeply appreciate the tremendous job that Rod Jost is doing in his ministry with the youth in our church
We seniors find that often we have to pray and make adjustments concerning some prese ntations There is one suggestion that I have to our youth today. When you sing, pronounce your words more distinctly Recently a talented and gifted young woman gave a Sunday evening program in a local MB church The next day, three families of that congregation told me that they had a difficult and hard time knowing if she was singing in English, German or French.
We who are now seniors will remember Herbert Richert, who was a gifted and talented music teacher. Richert told us and taught us to "pronounce very clearly and distinctly the words, for they contain the message " Many of our youth singers need to be reminded of the same thing I deeply feel that we need another Richert who would emphasize the same thing to our young people.
Arthur Flaming Hillsboro, Kan
WhyMCChasanofficein Washington,D.C.
I want to thank Tony Klein for his full support and strong affirmation of Mennonite Central Committee's worldwide relief effort (What Readers Say , June 2001) . I'd also like to make a few comments on the relationship between these relief efforts and the work of the Washington office
First , the very same recipients of MCC's relief efforts around the world are the ones who ask MCC to talk to our churches and our government, thus the development of the Washington MCC
office It is the stories of our brothers and sisters around the world suffering from the effects of war, famine, disasters, etc , that are shared with our government by returning MCC volunteers (who are also often available within the regions to share with our churches). The work of the Washington office is requested and affirmed by our brothers and sisters in Christ They say, "Speak to your government for us. Share our suffering with them Explain our situations. Your country is a powerful country Possibly your voice can influence them for our benefit and the good of the church " And so the Washington office strives to listen to returned MCCers and to our sisters and brothers around the world, sharing the stories and articulating what they hear.
Second, the work of the Washington office is born of our faith in Jesus Christ. The Scriptures say "For God so loved the world " For us MBs this is bedrock confession If God's love is international, can ours be only national? Micah the prophet says, "What does the Lord require of you? To do justice and to love kindness and to walk humbly with your God. " Also, our MB Confession of Faith is strong on this point. A few quotes : "We believe that God in Christ reconciles peoples to Himself and to one another, making peace through the cross Our bond with other believers ofJesus transcends aU racial, social and national barriers The primary allegiance of all Christians is to Christ's Kingdom, not the state or society .As ambassadors for Christ, Christians act as agents of reconciliation and seek the well being of all peoples " In addition, Menno Simons said, "True evangelical faith is of such a nature that it cannot rest, but spreads itself out in all kinds of righteousness and fruits of love ; it dies to flesh and blood; it destroys all lusts and forbidden desires; it seeks, serves, and fears God in its innermost soul; it cloths the naked, comforts the sorrowful , it gives to the hungry food and it shelters the destitute; it cares for the blind and the lame, the widow and orphan child; it binds up the wounded man, it offers a gentle hand .... we must become everything to everyone. "
Again, I want to thank Tony for his full support of MCC's worldwide relief efforts.
Barb and Bob Buxman Co-Directors, West Coast MCC
PH'UP SIDE
BY PHILIP WIEBE
Smartversussmart
Becoming smarter involves the realization that we are not so smart
"SMART" NEWS ITEM: Polls show that President Bush is considered by the general public to be "not very smart."
Article in magazine: "Be the smartest person you know! Use the Internet to find fast facts and impress your friends."
I'm intrigued by these items and what they say about modem perceptions of who's "smart." The latter item went on to highlight the experience of a woman who helped a coworker remember lyrics to an old pop song like Monster Mash or something. She clicked on the web to get the words and recited them to her colleague. Everyone was in awe of her great knowledge she is now considered the office brain for her ability to provide vital information such as the capitol of New Zealand and what Jennifer Aniston wore to last year's Academy Awards
President Bush, on the other hand, seems to have gotten pegged for being less than bright largely by his occasional tendency to mispronounce words It reminds me of former Vice President Dan Quayle's famous misspelling of the word "potato," which of course (according to many) revealed a man lacking in a certain amount of brainpower Never mind that subsequent debates with AI Gore proved Quayle to be smarter than most people gave him credit for . Once you publicly misspell "potato," you get a certain reputation
Now, I'm neither a staunch supporter nor detractor of Quayle and President Bush, but it does seem strange that they've been tagged as less than smart on the basis of relatively minor intelligence infractions Most of us have misspelled and mispronounced words at one time or
another We have the great luxury, however, of never having done it on a world stage for all to see and guffaw.
To make matters more interesting, former President Clinton, in contrast to Bush, is widely considered to be very smart. I find this fascinating, because Clinton, the smart one, did a number of dumb things during office. Now we have Bush, the dumb one, so far handling the presidency with grace and integrity. Despite popular perceptions, in some ways Clinton wasn't so smart, and in some ways Bush seems smarter than a lot of people think. What I'm trying to get at is that "smart" is not something easily qu antmable by abilities to spell or enunciate or on the Internet. Unfortunately we live in an age of labeling and media measuring, when we tend to form conclusions about things after a deep evaluation period of, oh, 10 or 20 seconds As such, those who can make money or navigate technology or look and sound coolon camera are generally considered "smart. " Never mind if they're making stupid choices regarding morality and relationships and personal behavior. Perhaps the brainy types with advanced degrees are also considered smart. But that judgment too can fail to note the ability of such people to put their knowledge to meaningful use
Sometimes my wife bemoans her perceived deficiencies in the formal education departme nt. If only she could have gone further in college and been better at book-learning. "I'm just not very smart," she says. But she 's wrong. When it comes to people and relationships, she ' s one of the smartest people I know Much smarter in that area than me, whose mind has always been more comfortable with books and thoughts and philosophical tangents
And that's the thing-people tend to be smart (and not so smart) in different areas. The smartest people recognize that and try to use their strengths and bolster their weaknesses . And they're not quick to judge others' levels of intelligence, knOwing that you just can't tell these things by a misspelled or mispronounced word. It seems to me that the Bible would define "smart" as a healthy blend of knowledge, action and emotion Many spiritual leaders in Jesus' day were quite knowledgeable about religiOUS rules and such , and quite meticulolJs about putting the rules into action Yet Jesus continually scolded them for having no heart. In ivory little feeling for real life and real people, and thus their higher education didn't do anyone much good
Or think of Peter, during his days with Jesus as one of the Twelve. Peter's behavior could sometimes be described as all heart and all action. But he didn't, to put it tactfully, always know what was going on. Jesus tried to explain their mission clearly, but Peter still did and said things that showed he didn't get it. We can hardly get on Peter's case. We all struggle to put together knowing, feeling and doing Action and emotion need to be directed by knowledge; knowledge needs to be fleshed out by action and emotion; emotion needs to be grounded by knowledge and action. It has been said that education is the process of going from absolute certainty to thoughtful uncertainty. How strange that becoming smarter involves the realization that we 're not so smart Or maybe that's not really strange When we know we have a lot to learn, we're a lot more open to learning it .•
INQUIRING MINDS
BY MARVIN HEIN
Questionsaboutfaithandlife
sh ould we oppose the death
QI suspect MBs are heavily on the side of the death penalty. Being evangelical, how can we suggest taking away forever a person's opportunity to repent and become a believer? We are strongly "pITH/fe, " but believe in death penalties. (Nebraska & California)
ASoon after receiving this question from two sources, I noticed Joel Kauffman's cartoon in the Mennonite Weekly Review where one person says: "Give me one good reason why we Christians should oppose the death penalty." The other answers: "It contradicts Christ's teaching of mercy, justifies lethal violence, is proven not to deter and coopts God's right to choose when life should end!" To which the first person says: "All right Give me another answer." For me the answer above is sufficient. For other believers it is not.
At the request of the General Conference Board of Reference and Counsel in 1976, I wrote a paper on "The New Testament and Capital Punishment." One of my pastoral colleagues wrote a similar treatise based on the Old Testament. We did not agree. He maintained that the Bible favors capital punishment and I was convinced otherwise. Neither of us has changed. We substantiate Elmer Martens' words in 1975: "It must be admitted from the start that even though there is agreement on the authority of SCripture, committed Christians arrive at various, even opposite answers" on the capital punishment issue.
My 1976 conclusions were not based on Mennonite tradition (though Menno Simons said that the death penalty might unmercifully rob a person of the time for repentance), deterrence (though it is generally agreed that capital punishment will not deter people from killing), humanitarianism , emotional appeal, public opinion
or aT evidence. My conclusions came from what I perceived the NT taught.
The most common defense for the death penalty in the NT is Rom. 13:4: "For he (magistrate/government) is God's servant to do you good he does not bear the sword for nothing. He is God's servant, an agent of wrath " John Calvin said this justified the death penalty But that can hardly be true. The word for "sword" (machaira) used by Paul was a small sword carried by an officer, judge or ruler as part of his uniform It was a symbol of his authority. It would never have been used for executions. It in no way stipulates a specific method of dealing with lawlessness. It is also interesting to note that this passage is sandwiched between two other passages that teach the love way of life Jean lasserre, a French churchman, maintains that if Paul had been concerned with the method of punishment rather than the principle of punishment he would have had to speak about the relative merits of crucifixion as compared to stoning, Roman whippings as compared to the 39 strokes administered by Jewish people, etc. Paul is approving the principle of pUnishment, not its forms.
A NT story that speaks to our question is in John 8, where a woman caught in adultery is brought to Jesus. The scribes and Pharisees wanted her killed, and they had aT Law on their side . Jesus does not contradict the Law and even admits the principle of the death penalty, as seen in the Old Covenant. But in effect he says, "Yes, she deserves death, but you don't have the right to put her to death." Jesus reveals that the real intent of the aT's condemnations was not so much that they be carried out, for then almost everybody would have been killed, as they were to warn Jews that punishment awaited them at the last Judgment
Have a questton about a Bible passage, d octrine, conference policy, or other spiritual issue? E-mail Marvin at mhein1 @Jresno edu or send your question to "Inquiring Minds, .. c/o Marvin Hein , 4812 E. Butler, Fresno, 0\ 9372 7.
Kristin Wiebe, who entered law school fully convinced for the death penalty, recently graduated firmly persuaded against capital punishment. She points out that even in Jewish religious circles, rabbis increasingly interpreted Scripture supposedly promoting death as punishment as symbolic rather than literal. Some Jewish scholars assert that the death penalty was nearly obsolete in Jewish society by the second century. Wiebe further asserts that if we want to hold literally to the death penalty for capital crimes, then we should probably advocate remOving eyes, teeth, hands or feet or inflicting burns or stripes for such crimes.
The NT in no way diminishes the rightness nor the necessity of punishment for crimes. But the death penalty, sometimes inflicted on the innocent and on!:hJ! pooI, people's hands what seems to be God's prerogative. lasserre said it this way: "To execute a man is somehow to reject the return of Jesus Christ , to refuse to live in an eschatalogical perspective, awaiting his advent. To kill a man is always to forget that Jesus came to die for us and will return to judge the living and the dead ."
The spirit and actions ofJesus seem to me to mitigate against imposing capital punishment. I hold no doubt about God's holiness and demands for justice and punishment, but the NT calls us to a higher law-a law not so concerned with imposing legalistic standards of justice as with the development of the image in which we have been created Possibility for redemption exists so long as there is life. A judicial error in court that results in execution is totally irreparable.
Life sentences without possibility of parole are available to us today. In the aT, and even in Jesus' day, such security from criminals was not possible. In my weaker moments, I might even concede that government has the "right" to take life, but I'm also persuaded there are more Christian ways to treat gross offenders •
ON THE JOURNEY
BY ROSE BUSCHMAN
Legacyoffaith
A testbnony of a faith that tritl1nphs over suffering
THEY WERE HELD IN A PRISON 30 feet beneath the earth Severely beaten on many occasions, they were hungry most of the time and tortured in ways almost unimaginable .
Yet they kept their faith. They would say to each other, "The communists beat us very well, now let us do our work very well and sing well ." And sing they did in their suffering, just like Paul and Silas sang when they were in prison.
On one occasion the director of the prison entered their cell. He was furious. "I was told you sing subversive songs here Let me hear one, " he commanded. They began to sing:
o sacred Head, now wounded, With grief and shame weighed down, Now scornfully surrounded With thorns, thine only crown; o sacred Head, what glory, What bliss till now was thine! Yet, though despised and gory I joy to call thee mine.
The jailer qUietly listened, then turned and left without saying a word. Later he became a Christian.
One of these prisoners was Pastor Richard Wurmbrand His imprisonment took place in Romania He was part of an active underground church movement which functioned while his country suffered first from oppressive Nazi domination during World War II and later under the Communist regime that came to power following the war Richard and his wife, Sabina, became Christians shortly after they were married in 1936. They spent the next 29 years working with the underground church. During this time Richard spent a total of 14 years and Sabina three years in prison in the 1940s, '50s and '60s Richard's first imprisonment occurred shortly after a courageous stand he took at the Congress of Cults, which the communists convened in Romania in 1948 . Over 4000 religious leaders were invited to attend this meeting at the Parliament
building. They were asked to give speeches in support of the new communist regime which were broadcast to the entire nation. Many pastors did, out of fear for their lives.
Finally, Sabina couldn 't stand it She whispered to her husband, "Richard, stand up and wash away this shame from the face of Christ " He replied, "If I speak, you will lose your husband ." She encouraged him to do so anyway.
Richard went to the podium and began to preach. A great silence suddenly descended on those gathered . "Delegates, it is our duty not to praise earthly powers that come and go, but to glorify God the Creator and Christ the Savior, who died for us on the cross."
A communist official sprang to his feet and yelled, "Your right to speak is withdrawn. " Richard ignored him and continued to preach . In the auditorium the atmosphere changed. As he spoke the audience began to applaud . Officials cut the microphones to end the live broadcast and when Richard eventually finished speaking, the meeting was abruptly ended for the day.
After this he was a marked man . Within weeks he was kidnapped by Romanian police, held in the underground prison while subjected to brainwashing, torture and threats to his family
When not in jail, Richard and Sabina would meet with members of their church in secret meeting places Here they would plot strategy and make plans for their next outreach ministry. A small group of Christians would quietly gather at a designated street corner and start to sing People in the neighborhood would gather around them to hear the beautiful singing Often, Sabina would deliver a short message Then they would all quickly leave the spot before the secret police got there
When the Russians sent in soldiers to occupy Romania following World War II, many Christians were deeply afraid
Richard and his group of believers, however, went on the offensive. They visited the train stations and handed out Bibles through the open windows of trains filled with Russian soldiers. Many eagerly took these Bibles before the KGB could stop them
Richard was in prison when Sabina was also jailed for her activities . Three years later when she was released she was told that her husband had died However, a doctor, masquerading as a Communist Party member, searched the jails until he found Richard, still alive. Confronted with this information, the authorities eventually released him.
In December of 1965, several Christian friends paid the Romanian government $10,000 in ransom to allow the Wurmbrands, togethef with their son, to leave the country. Loclll underground church officials encouraged them to do so, believing that the wbrld needed to know what was happening to Christians living in communist regimes.
The family eventually migrated to the U S. where they began publishing 1be Voice of the Martyrs newsletter. Richard became a prolific writer, publishing many books. His most well known book, Torturedfor Christ, tells the story of his prison experiences Sabina worked with her husband on these projects and led many Bible studies
In 1990, they were able to return to Romania after 25 years of exile. In a country where they both were imprisoned and tortured for their faith, they now saw an end to governmentendorsed persecution of Christians. To their immense joy they witnessed a great revival breaking out
Within the past year, Richard and Sabina have both gone to glory to meet their Lord. Their legacy of faith, triumphant over suffering, lives on We need to know their story and to pray for those who still suffer for their faith today.•
Seek ... and you will find?
Geoff has sought and found the one thing that can never be taken away.
Seek and you will find? That s not a guaranteed formula if you have misplaced your keys, lost your wallet or your car has been stolen. Tho usands of missing persons are never located even when intense searches are conducted Let s face it lost and found departments are filled with lost items never claimed and requests for lost things that never show up. But the words do have a familiar ring What is the one thing we will be certain to find, if we keep on seeking?
Meet someone who has searched - and found! Geoff Caldwell attends the Copper Hills Community Church in
Geoff telling his story.
"So 1 «esUs) say to y ou:
Ask and it win be giv en yo urseek and you willfind; knock and the door will be opened to you For everyone who asks receivesj he who seeks finds ; and to him who kno cks, the door will be opened " Luke 11:9-10
him his card with the scripture reference Phil. 4:4-8 written on it. He challenged Geoff to read these verses regularly and repeatedly This scripture had a profound effect on Geoff His search led Phoenix, Arizona where Brad Klassen is pastor. Geoff is described by his pastor as one of the most authentic seekers he has ever encountered. Geoff s life was filled with pain, disillusionment and anger Then he connected with CHCC and Pastor Klassen and began to find answers that would transform
his life
Ed Boschman, Executive Director of Mission USA is also a member of CHCC. Meeting Geoff and learning of his disappointments in life, Boschman handed
him to the truth: faith in Jesus Christ. He describes faith as real and personal "when it grabs you and takes you places Jesus says, I m driving now! "
New age philosophers don t stand a chance in conversations with Geoff. He quotes them Jesus own assertion that "No man comes to the Father but by me" and asks,
"Where s the ambiguity in that?" Geoff challenges believers to identify our goals as Christians and then do what needs to be done to accomplish them He can now pray for the ones who have hurt him the most. His pastor says that Geoff is a thinker with a heart. He asks lots of questions, reads and studies his Bible He meets with his discipler on Wednesday night for Bible study and is a faithful member of two small groups Geoff has sought and found the one thing that can never be taken away God will always answer the request of a seeking heart with new
(L-R) Joe Johns, Geoff Caldwell, Brad Klassen life in Christ.
. ded board fund-ra ising and Only $189,777 of $467,230 prodIe hurch contributions were __ $410,484 of c __ _ --" -_.
I $634 177 of the $953,600 budget Pendang was on y ,
Conference leaders are dealing with a $65 ,000 deficit in last year's budget with both practical and proactive steps. While ministries will be cutting into this ye ar's budget to make u p the funds , they'll also be working with a new interim executive conference minister to maintain their vision and increase fund -raising efforts. Conference executive committee members , district representatives , ministry chairs and conference staff met June 29-30 for Board of Church Ministry meet ings in Fresno , Calif., to d iscuss the budget situation By the e nd of the two-day meetings, leaders had
decided to ask national ministries to cut back on spending this year even as they filled the long-vacant executive d irector staff position.
It is these moves and others , says conference chair David Reimer in an interview after the meetings , that leave leaders enthusiastic and hopeful about the conference 's ministr ies and future
Where the deficit came from
Though contributions from U S. Mennonite Brethren churches were highe r tha n the previous year and ministries actually spent under their projected budgets , income from churches and board fund -raising for the 2001 -
. t he conference was still left with a $65,041 deficit in the operating fund even with other gifts and income included
2000 budget year was lower than expected, Reimer explains
The 2000-2001 budget was set at $953,600, $333,340 higher than the previous year's total budget of $620,260 . The 1999-2000 budget, however, reflected decreased spending Delegates to the July 2000 national convention in Denver approved the 2000-2001 budget .
"The conference has enthusiasm , and that manifests itself in creating programs for the kingdom," says Reimer, reflecting on the deficit. "We 've seen significant growth in conference ministries in the past five years That has created the need to stretch-and we are stretching."
To take care of last year's deficit , conference leaders are asking ministries to "trim back" this year' s $1.1 million budget, and they have also solicited funds from the MB Foundation, a stewardship ministry, which has contributed funds towards year-end deficits in the past, says Reimer
"The combination of those two strategies will e liminate the deficit, " says Reimer . "People (in leadership) don ' t like to operate conference ministries with debt. As a result, we are looking for ways to solve the debt. Some are more comfortable than others , but they are necessary For ministries, this means they are looking at their programs and delaying and curtailing as they can "
Hiring staff
Year-end deficits have occurred seven times in the past 10 years, but all were smaller than last year's. Reimer reports that leaders are taking steps to meet growing budget needs and prevent continuing deficitswhich includes the July 1 appointment of Loyal Funk, U.S. Conference minister and head of Integrated Ministries (a ministry to immigrant people groups), as interim executive minister.
Funk is filling the position of executive director, which has remained vacant since its ratification by delegates at the July 2000 convention. Salary for this position was part of the 2000-2001 budget approved by delegates in Denver
"The position of executive director is an important and vital position to fill," says Reimer, who says a search committee has explored the position with a number of people but without success. "In light of the search experience, the maturing and growing relationships with Integrated Ministry churches and the qualifications, gifts and work history of Loyal, the search committee recommended . .. Loyal to serve as interim."
The search committee will continue to look for someone to fill the executive director pOSition, says Reimer. Funk's position is an annual assignment.
Facing a changing world
A top priority for Funk will be finding ways to support growing and vision-oriented ministries of a conference that is facing a number of challenges-from taking on new ministries to redefining its vision, says Reimer
"We are transitioning out of a binational partnership we knew as the General Conference," says Reimer, referring to the joint U.S.-Canadian conference that ran several ministries which are now transitioning to the national conferences "Governance, funding, ownership and missions of those ministries are being reviewed and we are planning accordingly
"It's also been 10 years since w e' ve talked about core-values- the priorities in our ministries and how we accomplish those priorities, " says Reimer .
Beyondthebudget
When membelS of the tlonal efforts in leader- and a n executive MUSA Board of Church MIn- ship development board member, and Ed istrIes-conference exec• MB Foundation: B oschman, MUSA executive, district represent&- President Jon WIebe utive director, updated tlves and mi nistry board reported that the steward- leadership on church challS and stalt-met ship organization celebrat- renewal, Internship a nd June 29-30, they didn't ed Its 10th anniversary church plant programs. just focus on budget last year and had a record "Our challenge Is not Issues MB ministries and year in contributions of financial but finding qualorganizations also report- $2 5 milli on The Founda- Ity church planters," ed on their activiti es and tlon continues to admlnls- sai d Leonard, adding mission, and represent&- ter Its popular loan pro- that they are looking tlves from other Mennon- gram to chUrches and dis- Into future plants in the Ite-affillated organizations trtbuted $1.1 million in San Francisco, Okl. spoke with BCM gifts to M B organizations homa City and Phoenix
• Board of CommunI- and missions• areas "We are encourcations : In addition to • MBMS Intemat/on- aged by what's happenreporting on the move of al: Harold Ens, director of Ing In church plants " Christian Leader editor the global mission agen- • Peace Commission: Carmen Andres to Alaba- cy, reported on office and Dalton Reimer, chair of ma for the next year, staff changes, year-end the commission and c0chair Kathy Heinrichs Income, expanding director of the Fresno Wiest reported that the efforts and programs and Pacific University Center national web site was up highlighted various for Peacemaking and CoRfor review and hoped to efforts around the world fllct Studies, reported that go live this fall "We are grateful for the a Basic Institute In CoR-
• M B Biblical SemI- generous support of our fllct Management and nary: Jim Holm, director constituency that has Mediation seminarof constituency relations continued through our designed for churches and at the seminary, dis- structural transition, " Christian organizationstributed materials they Ens sai d In his report will be held March 48, have made available to
• Mission USA : Fred 2002 He also raised the churches to help them Leonard, pastor of Moun- Issue of volunteer service call out futu re leaders taln View Community among MBs, saying the and talked about add /- Church in CloviS, Calif , continued on page 26
Decisionsmade
BCM also passed the following resolutions:
• To end membelShlp in the National Association of Evangelicals. After hearing a report from interim executive conference minister Loyal Funk, who was asked to evaluate the viability of the organization and the conferenee's membelShlp, leadelShip voted to maintain an "observer" role "unless the voice of our conferenee is desired and
on some participatory level involved," said Funk.
• To appoint Loyal Funk as Interim executive minister. Funk fills the long-vacant position of executive director for the U.S. Conference. Conference chair David Reimer reported that the search committee had exhausted all current explorations and recommended that Funk be appointed interim executive minister. The position Is an
annual appointment and Is responsible to articulate the vision of the U.S. Conference, assist leadership In framing long range plans and manage denominational tasks including board meetings and planning and convention planning. The search committee will continue to look for candidates for the executive director position.
BCM also appointed people to various commissions and agencies. -CA
COMMITMENT
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In the face of those transitions, Reimer points out that communicating with constituency is crucial.
"I think the challenge is to continue to communicate the vision of our ministries to the constituency," says Reimer "We are finding that increasingly our constituency will not support our ministries with volunteer staff and donations because they have historically done so. Our constituency supports ministries where they see and hear the fruit. I believe that all of our ministries are valid, and some of the fruits of our ministries are easier to see and quicker to explain than others."
It will be Funk's job to help this communication take place.
"(Funk) will be talking to congregations across the country and facilitating a comprehensive fund-raising strategy," says Reimer, adding that Funk will be working with the Board of Trustees and BCM to come up with a strategy to engage church support in congregations not meeting suggested church contributions. "There may be stepping stones offered to move churches towards increased giving rather than presenting a single number "
According to Funk, he's more than ready to take on the task-and his main focus will be partnership as he works with U.S. Conferences ministries and districts.
Beyond the bud6et, con't
commission believes ''voluntary service is a basic value that collectively we should promote."
• Status of MB Biblical SemInaty, Historical C0mmission and Boatd of ReaoutOe Ministries: John Quiring reported that he and other members of the transition teams hope to have the details worked out for the transition of the Historical Commission and BRM by early September and are continuing to work on a plan for the divestiture of the semInary. All are General Conference ministries being transferred to national conference ownership
• Mennonite Central
"I will meet with all the district ministries and leadership teams," Funk says in a telephone interview from his home and base in Arroya Grande, Calif. "What we have to work at is getting all of our districts to feel our mutuality and common goals. I want every district to feel they are equal partners I want to bring the concept of brotherhood and mutuality to all of our districts in the fond hope that it filters down to every local church."
In addition to articulating the vision of the U.S Conference and developing fund-raiSing strategies, Funk will also assist conference leadership in long range planning as well as manage denominational tasks including board meetings and convention planning
Neither Reimer nor Funk believes Funk's new responsibilities will harm Integrated Ministry efforts.
"Those works are maturing," says Funk of the immigrant churches which have joined the conference in the last decade "There are more and more indigenous leaders That wasn't true five years ago-it's a whole new ballgame."
Funk' s enthusiasm is not unique, according to Reimer, who felt a similar enthusiasm at the June meetings. Reimer says "an affirming creative spirit permeated the meetings. And we are grateful to God when his people gather and such a spirit exists " •
Committee: Paul Toews, an MB rep to MCC, raised the question of U.S MB participation In the world development and relief organization. While MBs are consistently financially supportive, volunteer participation "should give us some concern," said Toews. "Unlike other Mennonite denominations we •• • have no Voluntary Service program specifically for younger people Such service experiences are an Important vehicle for attracting people Into longer-term ministry "
• Mennonite Mutual Aid: Via a written report, MMA MB representative David Faber reported that
$142,564 was disbursed in Sharing Fund Grants, money made available to local MB churches .
• Mennonite Health Services: MHS president and CEO Rick Stiffney encouraged leaders to evaluate the role and relationship of MBs to the Inter-Mennonite organization, which connects health and human service ministries to local churches, each other and resources He reported that there are 60 Mennonite-associated organizatlons-10 to 12 of those started by MBsassociated with MHS In the U.S, with the potential of 200 - CA
any Mennonite Brethren congregations sponsor mission trips each year using a variety of host agencies, including inter-Mennonite and Mennonite Brethren -sponsored. While many of these ventures are designed to serve local churches or outreach ministries, there is a growing awareness among hoth the hosts and the volunteers that these provide an opportunity to disciple Christians, as those who go to serve are often changed forever by their experience These two stories are a sampling of the many stories of transformed lives among our MB congregations thanks to service projects
Students'liveschangein aMexicanmountainvillage
When Eric Lind, 18, and Kaci Rice, 16, signed up for a mission trip to Mexico, they did not anticipate the impact it would have on their lives.
"It totally changed my life, " says Lind, who graduated from high school in May and plans to study biochemistry at college this fall on his way to becoming a doctor
This spring 12 high school students and four adults from the Zoar MB Church youth group in Inman, Kan , traveled to the mountains of southern Mexico for six days of outreach
"When we got back, nine kids said they would like to be missionaries some day," says Norman Schmidt, one of the sponsors . Two of the students sent in applications to travel this summer with Youth Mission International, an MB short-term missions program
"I was just praising God for the way they were worshipping God and the way God was working in them," Schmidt said.
The group flew to Mexico City and
took buses "to the end of the road" and then walked to the mountain villages, says Schmidt . The students stayed with Mexican families for six days in the mountain village of Texhuacan . The people who live there earn an average of 100 pesos per week, or about $10 , They dream of going to America and getting a job that could pay $5 or $10 an hour, says Schmidt
Although most of the Americans could not speak Spanish, the students learned a lot from the Mexican people
Lind says the Mexican people showed him what it means to be a servant. One of the women in the village walked three hours to the field where her husband was working to take him lunch . The Mexican people also helped the Americans.
"We tried to do things for them, but they would always beat us to it," Lind says. Their generosity impressed the students . "They have so little, but they're so
happy and so full of joy," says Rice, who will be a junior in high school this year.
The students ate breakfast with the host families The meals u sually consisted of tortillas, black beans and coffee with sugar At one home the family ran out of food by the end of the week. The family went without food so their visitors could eat
The students came back saying they will not take as much for granted. "I don't need as much stuff," Rice says. "Money isn't everything."
The Mexicans' interest in the Bible also impressed the students "Those people were so hungry for the word of God ... You just don 't see that around here," Schmidt remembere d one student saying after the trip.
The Inman group was invited to the area by Ed Aulie, an American who grew up in southern Mexico and now works as an independent missionary The goal of his ministry, Last Frontiers, is to reach people who have never before read the Bible Many of the people he works with believe in a mixture of Catholicism and paganism handed down from the native Indian culture, says Schmidt.
Schmidt met Aulie 11 years ago, and Aulie has kept the Kansan informed , annually on the developments in his work Three years ago, Schmidt had the opportunity to visit Aulie in Mexico and since then he has returned every year.
Schmidt believes the prayers of Zoar MB Church and others led to the success of the trip. In one of the Mexican host homes, five members of the extended family came to know Christ after the group left.
During the six days that the Inman group was in Mexico, they finished construction -'". of a basketball court, helped build a home for a widow and her children, leveled the site for another home, and held soccer and volleyball sports camps for the children They ;t also had the opportunity to spend time with their host families and to worship with 2 the local believers
Lind remembers the day he hiked for 90 minutes to anoth13 er village for a praise and worship service. He was especially moved by the genuine faith of local people While they worshipped, they had tears streaming down their cheeks.
"It was really moving because I've known about God for my whole life and kind of taken him for granted," says Lind "It's a privilege now for me to go to church every Sunday." - Tammy Regier
continued next page
Volunteers stretched in body and mind by Native Americans
MOSt Mennonite Disaster Service volunteers leave a work site having learned the finer points of drywall, roofing and painting. But thanks to the MDS Cultural Diversity Work Week, 14 ParkviewMB Church volunteers have been personally introduced to the history and current status of the Comanche Indian Nation.
The volunteers from Hillsboro, Kan., participated in the first-ever work week June 4-7 organized to give workers an educational curriculum with the
families with a combined total of six chil- director Karla Amstutz "Since MDS works dren, three young men and Associate in so many different areas, it is important
that we take these opportunities to understand other cultures and broaden our own perspectives."
Judging from the Parkview group's enthusiastic response, the experience did indeed broaden each individual's understanding of another culture.
"It opened my eyes," says Thiessen. Thiessen mentions '" historical events, current prejudice and the implications of Native American tribes living as a separate, self-governing nation g as examples of areas in which his perspective was changed g Humber says the visit disv pelled many of the myths he experience of repairing flood-damaged homes in Apache, Okla.
The Parkview crew was put together by Linden Thiessen and included two
''We don't often look at things from the Native American perspective," says project
New missionaries get together
this summer, 13 mlsstort: Of the 13 new mlsslonar-
fhad about Native American history, gave him a sober awareness of the ongoing injustice Native Americans face and provided an opportunity for reconciliation
CoMIe Folk at ......Ide aries joined MBMS Intern. Ies, one-Doug Cressman- Christian International tIonal to serve as overseas will go out as part of the School in Prague, Czech missionaries for a term-of two agency's core program. He Republic. Three MBMSI mlsor more years. TheIr assign- will work as hospital admln- slon associates are going to menta range from teaching Istrator of the MB Medical Japan Usa Washlo and English to working In hoepl- Center In Jad- Megan tala, everywhere from South cherla, India. Roberts are America to Asia to Africa The rest working MBMSlls the global mission are being with the agency of MB churches In sent through Japanese Canada and the U.s joint appoint- MB ConferThese new missionaries mentwlth ence as met for orientation July 11- other agen- English as 14. The group expanded July clesln an Intern. 15-20 to Include missionaries assignments tlonal Lanwho are leaving or retumlng or locations guage to overseas service The where teachers group gathered for fellowship, MBMSllsnot and Doris training and commissioning currently Goertz Is as part of the annual Mission- dlrectW serving a ary Enlfchment Seminar Involved. local con-
"As an agency that rep- MBMSIIs
Igregatlon In resents Mennonite Brethren supporting outreach churches In Canada and the three mission
Three new U.S., It Is our responsibility associates missionary to help churches send those working In families are who are called as mlsslona joint appoint- also serving les, wherever that call leads ment with local schools: In Joint appointment with them," says Ron Penner, Barbara Block at Kodalkanal
MBMSI and other mission MBMSI personnel director School In India and AI and agencies: Robert and Mar-
lene Baerg In East Asia with Alpha Communities, Tim and Lorrie Orr In Ecuador with HCJB Radio (World Radio Missionary Fellowship, Inc.), and Colin Dot Suggett In Burkina ':aso with Wycllffe Bible Translators MBMSI supports mission associates by providing training and ongoing support and helping them connect with supporting churches In addition, 19 core multi-term missionaries have been reappointed for addItional terms: Bryan and Teresa Born to Botswana, Phil and Carol Bergen to Burkina Faso, Warren Harder and Melanie Regier to China, Vic and Marty WIens to Brazil, Paul and Maurine Friesen and Bob and ErIka Sukkau to Peru, John and Mary Klassen to Germany, Otto and Marjorie Ekk to Portugal, plus missionaries based In North AmerIca: Samlr and Lewlza Youssef working with Arabic speakers and Phone Keo Keovllay working with the Khmu. - Brad Thiessen, MBMSI
Pastor Stephen Humber.
"I felt a sense of restoration between individuals," says Humber, describing the opportunity the group had to meet descendants of individuals who had great hann done to them many years ago by u.s. government policies. "The more we get to know each other, the easier it is to be honest about what has hurt us," he says.
"It's good to stand against the flow of the stream," says Humber about injustice "But you feel how heavy the flow is."
Amstutz worked with local community members to plan a week where mornings were spent repairing two homes and afternoons were filled with activities designed to increase awareness about Native American culture
The group toured the Comanche Nation Headquarters in Medicine Park and learned about gender roles and the customs of worship in the Comanche tribe. The group also visited Native American museums in Fort Sill. After a visit to the grave of Geronimo at Fort Sill, participants gathered in a teepee for devotions led by Pastor Montanari of the Apache Reformed Church.
Driving through the Wichita Mountains and a hike on Elk Mountain brought participants close to buffalo, longhorn, elk, deer and prairie dogs. The volunteers feasted on longhorn burgers and other local specialties before gathering to listen to powwow songs and hymns led by an Apache/Comanche tribe member and his son.
Thiessen and his wife Dorie are particularly thankful to MDS for planning a week that included their three children . Most MDS work weeks requiJ:e eight hours of construction work, says Thiessen. But during the Cultural Diversity Work Week, the abbreviated work hours allowed the Thiessens' young children to be on-site with them, rather than in a childcare situation.
Their children's experience "was such an answer to prayer," says Dorie. "It was God's thing that it worked out."
The Thiessens had been looking for an opportunity to expose their children to Christian service opportunities The couple hopes the week in Apache will influence their sons and daughter, even as adults, to consider other Christian service opportunities.
"This type of experience gets the volunteer more involved locally," said Amstutz. "I was really impressed with how it went." -Connie Faber and Ted Houser, MDS Communications
The Hispanic congregations of the Pacific District Conference may stretch north from Vancouver, Wash., to south at Los Angeles, but on two occasions this summer the opportunity for fellowship made the miles disappear as the 32 congregations
Rojas leads the congregation in Delano, Calif., which was established a year ago I Rojas was installed July 15. Sabino Franco is the pastor of the congregation in Modesto, Calif., which was planted six months ago . He was installed July 29. There are currently two California Bible studies-one in Stockton and the other of California, Oregon and Washington in Manteca-which Elizondo anticipates gathered. will develop into congregations during
The Hispanic congregations, unlike this next year. their Anglo brothers and sisters, prefer "We will continue as our resources to focus on one thing at a time, says provide for the planting of churches," PDC associate district minister Jose EIi- I says Elizondo of the Hispanic Assembly's zondo, and so two annual meetings are church planting vision organized The first provides a week- The Hispanic Council Assembly, to end of spiritual renewal and which each congregation is enrichment for the congrega- A highlight of allowed one representative tions while the second is a busi- the weekend for every 15 members plus ness meeting during which del- pastors, held its annual busiegates concentrate on district was the ness meeting July 21 in ministries. opportunity Shafter, Calif., hosted by
For those with a long history participants Companerismo Cristiano in the denomination, the two Hispanic representatives occasions provide a welcome . had to are elected to each of the opportunity to fellowship with the pastors PDC boards at this meeting old friends. For newcomers, it's and these represf"ntatives in who are serv- ran introduction to the broader turn comprise the Hispanic MB family ing new Council that also meets quar-
The annual Hispanic Assem- Hispanic terly Board representatives bly, held May 25-26 in Southern reported to the Hispanic California, attracted 350 people, church plants. Council Assembly regarding mostly from 13 congregations in the activities of the PDC that area. The Friday evening banquet, hosted by the Arleta congregation, Iglesia Cristo es la Respuesta, was attended by about 125 people.
The Saturday services were hosted by Iglesia de Restauracion la Senda Antigua of PaCOima, Calif. In something of an encore appearance, the speakers for the weekend were the father and son preaching team that spoke at the 2000 Assembly Fermin and Fermin Garcia of Tijuana, Baja California, pastor a large church of about 5,000 and addressed the audience on the theme "The harvest is ready to reap "
A highlight of the weekend was the opportunity participants had to meet the pastors who are se rving n ew Hispanic church plants . Elizondo presented licenses to two new pastors. Labrado
, board on which they serve. The delegates also elected Hispanic Council officers.
The delegates discussed other matters related to the ministries of the Hispanic congregations, including Camp I Ebenezer at Tehachapi, Calif., a facility I purchased by the Assembly a year ago. A one-year anniversary celebration will be held at Camp Ebenezer Aug . 18.
Delegates also considered ways to improve the on-going ministry of the Bible Institute, a ministry that provides leadership training for Hispanic congregations by providing seminars at various locations throughout the POe. The institute provides help to new churches in organization, discipleship and education regarding Anabaptist beliefs, says Elizondo -Connie Faber
WAnTED-WebSiteAduisoryCommitteemembers
A national web site for the U.S. Conference of MB Churches and our ministries will soon be online. We are looking for people to provide technical expertise and/or leadership in the continuing development and oversight of the site. Terms will be either one or two years, and all communication and meetings will be held online or by telephone. If you are interested or would like more information, please contact Carmen Andres at chleader@jps.net.
JACOB'f JOURNEl
He(b H Neufeld , Ed D
Jacob's Journey is the true story of a German family living in Russia during the early years of Communism But when the revolutionary gpvernment demanded impossible f inancial and personal sacrifices. Jacob and Helena Neufeld realized it was time to leave.
Thus began a series of incredible escapes from persecution. marked by hunger. suffering and pain. As narrated by author Herb Neufeld. the youngest son of Jacob and Helena. we follow the ever-expanding family (nine boys and two girls) on its exodus to freedom.
You will cheer Neufeld's heart-felt tribute to the indomitable spirit of his courageous parents.
Neufeld has presented the story of his family's flight to freedom to captivated audiences who have urged him to write this book. He resides in Bakersfield, Calif., and is a member of the Laurelglen Bible Church
Your MMA counselor will help you plan for the future and protect your family, while ensuring your decisions reflect your values . For help with applying stewardship principles in your life, see these MMA counselorsintheNewtonarea:
TWO MB CHURCHES BENEFIT FROM MCC PROGRAM MBBS ADDS CANADIAN STAFF
Volunteers serve their home communities
Mennonite Central Committee, the service, development and relief agency of North American Mennonite and Brethren in Christ churches, is best known for its worldwide aid. But each summer the MCC U.S. Summer Service Program enables persons of diverse ethnic backgrounds such as Mrican-American, Asian/Pacific Islander, Hispanic and Native American, to work with a church or service agency in their home communities for 10 weeks. MCC U.S. and local congregations support the workers Of the 82 SSP 2001 workers, two are working with Mennonite Brethren congregations.
This summer Ebonee Capers of Wichita, Kan , is staff member at a church-run drop-in youth center with United at the Cross Community Church in Wichita, where she is a member She is studying youth ministry at Tabor College, an MB liberal arts college in Hillsboro, Kan. Edythe Castillo of Cutler, Calif , is coleading a tutoring session for elementary age children at La Paz MB Church in Orosi, Calif , where she attends She also hopes to get involved in some community gang prevention programs. She is studying liberal studies at Fresno (Calif.) Pacific University, also an MB institution. -MCC
INSTITUTE ACCEPTS REGISTRATION
Leaders wanted
The 2001 Institute for Anabaptist Leaders will be In session Sept. 17-19 and Dec 3-5, at laurelville Mennonite Church Center. The Institute uses workshops, presentations, and group discussions to guide church and busIness leaders In developing leadership skills. Experlentlalleamlng, peer feedback and selfassessment are part of this process. Sessions will focus on the core elements of faith, ethics, talent, and soul within an Anabaptist view of leadership. Senlor-level leaders, managers and pastors of churches, businesses and agencies will benefit as they leam, challenge and grow their leadership skills. To regIster, contact the Institute by telephone (800) 839-1021 or e-malllnfo@laurelvllle org..
Seminaryhires developmentstaff
Mennonite Brethren Biblical SemInary has added Dave Telgrob, of Saskatoon, Sask., to the donor development staff at MBSS on a half..tlme basis, effective June 1. Telgrob will represent MBSS In Saskatchewan, Manitoba and Ontario
Telgrob begins his asslgnrnem with fundoralslng experience, having served as an administrator at the Mennonite Brethren Collegiate Institute In Winnipeg, Man , and as director of Camp Ames, also In Winnipeg "I couldn't be more pleased with the appointment of Dave Telgrob because of his track record of posItive leadership and ministry In the -constltuencles-he-WUI-serve," says MBSS president Henry Schmidt.
Telgrob replaces Fred Wiens of Winnipeg, who served MBBS In this capacIty during the past three years. - MBBS
USERYworksat
Shafterchurch
£eamofUSERV volunteers from e Rosedale
Bible Church recently completed a project at Companerismo Cristiano in Shafter, Calif. The team removed the old floor covering and installed new tiles in two rooms.
of Ready Volunteers and is a ministry of the U.S. Conference. Ted Thiesen is the USERY coordinator.
The June USERY report concerning the Ebenezer MB Christian Camp project (reported in News Briefs, June 2001) did not include the name of Arnold Funk of the Northwest Bakersfield church who welded the new name on the , gate and took off the
Korean symbol at the request of the new camp leadership. Funk is a regular USERY volunteer, especially when the project involves iron USERV is an acronym for Utilizing the Skills and Energies work and welding.-USERV
District on hold
-Plans to form a Slavic District among congregations In the Pacific District Conference has been postponed, says Loyal Funk of Integrated Ministries. The PDC had planned to approve the formation of this district this fall at the PDC's annual meeting. -Christian Leader
Grant for library
-Tabor College has been awarded another $50,000 grant from the Charles A. Frueauff Foundation, Uttle Rock, Ark. This Is the second grant the foundation has given to fund the implementation of an automated library system. In addition to the Frueauffgrants, a portion of student technology fees and some state grant money is funding this project. This Is the latest of eight grants, totaling $355,000 In the last seven years, TC has received from the Frueauff Foundation. -TC
First installment
The Fresno Pacific University Foundation Board celebrated the first Installment on a matching gift at its June 8-9 meeting. During 1999, the AIMS (Activities Integrating Science and Mathematics) Foun(\. dation Board Fresno Fresno
P if . \1I1J11' Pacific Univerac IC slty $500,000 University with the underFundamentum Christus standing that the loan would be forgiven If the university could ralse$125,000 in new gifts each year for the next four years. As of April 30, 60 gifts totaling $132,142 earmarked for the effort were received. Some 20 gifts worth $22,200 have been made or pledged for next year. - FPU
MB MISSION AGENCY STILL PLANS TO SUPPORT TEACHERS
CEE teachers suspended
The Inter-Mennonite program China Educational Exchange has recently been Informed by the State Foreign Experts Bureau In BeIjing, an umbrella organIzati on that loosely oversees foreign educational programs, that OEE can no longer officially send English teachers to Ohlna Specific reasons for this suspension have not been given.
CEe has a 20-year history of sending English teachers from North America to universities and technical schools throughout China and facilitating exchanges that allow Chinese scholars and teachers to
spend ti me at Mennonite educational Institutions In North America. In spite of the suspension, supporting agencies of CEE, IncludIng MBMS Intemational, plan to have 36 teachers In China for the comIng academic year. OEE's educational and church partners In China have encouraged OEE teachers to remain In the country on Individual contracts that they sign rather than having OEE do It on their behalf
arrangements
Sometime this fall, OEE staff will deliver a written report on OEE activities to the State foreign Experts Bureau, as requested, after which there could be a reversal of the suspension.GC/ MCnews
New teachers can ____.. stili go to China with CEE but for now will need to make their own visa applications and other
RELIEF AGENCY CONTRIBUTING ALMOST HALF MILLION
M-C-C- to -- ai -d drought -victi-ms
After three years of inadequate rain- tuberculosis patients, most who confaU, millions in Afghanistan are desper- tracted the disease due to malnourishate for food and water. Drought is ment and weak immune systems. especially debilitating to this country Patients are often unemployed and are already in crisis due to 20 years of unable to pay for food or treatment. war. Composing the world's sec- • .ItA Wheat for tuberculosis ond largest group of 29 patients wiU be adminisrefugees, some 2.6 million rJ l tered through Medair, an Mghans have fled to , international aid agency, neighboring Iran and C > 'J which also supplies free Pakistan; millions of oth- I medications . ers are displaced within Donated wheat will the country's borders. also be given to Afghan
Mennonite Central widows and their families. Committee is conmbut-
Laws passed by the ruling ing $474,000 through its Taliban government restrict partner organizations in women from holding payMghanistan in 2001. MCC ing jobs in most parts of the currently has no volun- country. MCC aid will be teers in Mghanistan but distributed by CARE workers, has made substantial contribu- who take food to widows and tions to the country since 1995 largely their families, visit them in their through Canadian farmers' donations of homes and provide health education wheat to the Canadian Foodgrains Bank. MCC first began working with CARE
A portion of the current contribu- International in Mghanistan in 1996 tion, $289 ,000, will purchase food for - MCC
CHURCH NEWS
CHURCH
Baptism/membership
Littleton, Colo. (Belleview)-Kim Kvaal was baptized and received into membership June 24.
Edmond, Okla. (Memorial Stephen and Diane Larson were baptized and received into membership June 24. Alan and Dorothy Penner and Leslie Smith were also accepted into membership.
Buhler, Kan.-Austin Enns, Chelsea Enns, Andrea Pankratz, Reece Petrick, Ryan Petrick, Jessica Phillips, Audra Reed, Aaron Schmucker, Mike and Lisa Clubb and M.L. and Susie Snelling shared their membership testimonies June 24 Ed and Bonnie Zahn shared their membership testimony June 27. Dave and Virginia Pauls were accepted as new members by transfer Fresno, calif. (f'19 Farris was baptized and welcomed into membership June 17 Also welcomed into membership were Jim and Becky Somerville, Alice Silverman, Lori James and Joann Wiebe.
Oovis, calif. (Mountain Mike Trolinder, Kathy Menges, Joe Sewell, Allan Armstrong, Marlis Armstrong and Stephanie Hetherington were baptized Feb. 11. Cindy Alldredge, Andrew Abbott, Laura Moser, Mark Moser and Angela Vinnedge were baptized April 29 James Mugridge was baptized May 27. Christina Chastain, Gonna Geil, Austin Livingston, Stacy Mele and Mindy Stanowski were baptized July 1
Celebrations
Papillion, Neb. (Rolling The congregation dedicated their new facility located on Papillion Drive July 11
Henderson, Neb.-The 50th anniversary of interim pastoral couple Dave and Elvira Plett was recognized with altar flowers June 24. Freeman, S.D. and Mary Glanzer celebrated their 65th wedding anniversary June 17 by providing altar flowers
Fellowship
Sioux FaDs, S D. (Uncoln Hills were invited to bring a friend for a ladies barbecue held in a city park
Visalia. calif.
Women were invited to "Weddings Remembered" June 12 Wedding gowns from years past and recent were on display or modeled and Bunny Banias of the congregation spoke on "The Bride of Christ "
Clovis, calif. (College Communiall-church campout June 22-25 at Badger Flat campground near Huntington Lake was an unstructured weekend of fellowship and relaxation. The Sunday worship service was planned by the junior high class and was followed by the annual campers' potluck lunch.
Fresno, calif. (BethanyHamilies, couples and singles were invited to get to know other Bethany attendees by participating in the "Great Bethany Dinner Mix-Up" July S Ferndale, Wash. (Good The all-church picnic was July S following the morning worship service. In addition to games and other activities, preregistration for VBS took place. The picnic featured fried chicken, in keeping with the VBS western theme
Buhler, Kan.-The annual church campout and picnic was held June 910. The Saturday evening meal featured a tinfoil banquet and s'mores The Sunday morning worship service included communion.
Minot. N.D. (Bible
The church family enjoyed a progressive supper at four different locations June 10, ending at the church for dessert.
Hesston, Kan.-A progressive pizza party was held June 3 for the church family.
Littleton, Colo. vied for the Golden Fork Award again this year at the 7th annual men's bake-off May 19 The women judged the entries and a light supper was served before the judging.
Fresno, Calif.-A "Jeopardy" -style game based on the book of Acts attracted nearly 100 Fresno Pacific University students and members of Slavic Baptist Church April 21 The event, co-sponsored by the university and the church, took place on the FPU campus
Ministry
San Jose, calif. (Lincoln outreach picnic was held July 1 that
NEWS FROM OUR BROTHERS AND SISTERS ACROSS THE UNITED STATES
included lunch, games, Astro Jumps and a play land. A mid-afternoon program and ice cream concluded the event.
Weatherford, Okla. (Pine
The junior high youth group took its inaugural mission trip May 25-27 to Wichita, Kan. The 10 students and five sponsors spent time at World Impact Village, an urban mission training center; United at the Cross Community Church, a new Southern District Conference church; Oak lawn, a community targeted for another SDC church plant; and at a homeless shelter
Yale, S.D (Bethel}-The congregation is helping a family in their transition from life in a Hutterite colony. Household items are being collected and financial gifts will be matched with a grant from Mennonite Mutual Aid.
Sioux Falls, S.D. (Uncoln The children collected pennies in pop cans during June and July for the Mennonite Central Committee Minn-Kota Relief sale. Three individuals in the church have agreed to match the ambunt the children col e lect. The funds will benefit children living in Haiti through MCC water purification and food programs.
New Hope, Minn.-The congregation financially supported the Family Hope Services summer youth mission trip to Appalachia and has applied for a matching Community Outreach grant from Mennonite Mutual Aid. FHS is a local para-church organization that serves troubled young pe0ple.
Proclamation
Freeman, S.D. The congregation plans to hold spiritual life emphasis services Sept 9-11 with Jim Holm of MB Biblical Seminary in Fresno, Calif., as the featured speaker. District minister Roger Engbrecht preached June 17
Balko, Okla.-District minister Roland Reimer preached June 17
Teaching/Nurture
Fresno, Calif. retreat for high school students and their parents was held June 29-July 1 The retreat was designed to help the
youth consider their gifts and future career options and to help equip parents for guiding their children through the process.
WIChita, Kan. story time for children age three through five was held Thursday mornings for six weeks June through August. While the children heard a classic story and Bible story on the theme of friendship, parents were provided with refreshments and a separate place for visiting
Bakersfield, calif.
Children who completed 3rd through 7th grade participated in a summer music camp July 2-13 with a final performance July 13. The camp had a spiritual survival theme.
Kingsburg. calif.-Vacation Bible School this year was held jointly with Kingsburg First Baptist Church on five Sunday mornings. Children kindergarten through sixth grade met at the city park while the adults had Sunday school and morning worship at their respective churches. Many of the junior high and high school youth helped with VBS
Hesston, Kan.-The puppet and drama team of eight high school students gave six programs in Nebraska and South Dakota in late May and early June Bethesda MB Church in Huron, S D., and Bible Fellowship Church in Rapid City, S D. hosted two of the programs that featured the story of Jonah and the whale.
Freeman, S.D.-Salem MB Church, Silver Lake MB Church and Neu Hutterthal Mennonite Church held a cooperative VBS June 4-S at the Neu Hutterthal facility
Fairview, Okla.-A nursery fair for children age three through kindergarten was held June 4-S. While the children had Bible lessons and other activities, a women's Bible study on the love languages of children was offered. A VBS Beach Bash was held June 16 during the afternoon with family activities planned for the supper hour and into the evening.
Ulysses, Kan.-Rather than hold Vacation Bible School on the church grounds, neighborhood backyard Bible classes were organized utilizing Stephanie Koop's training with Child Evangelism Fellowship.
Worship
Clovis, Cal if. (College Community)-Eric Kumedisa, an MB pastor from Kinshasa, Congo, spoke July 1 about the current situation in his country Kumedisa was in Fresno to participate in the Global Mennonite History Project sponsored by Mennonite World Conference. The project goal is to write the Mennonite story from various indigenous perspectives around the world.
Kumedisa will write the Mennonite story of Central Africa
Newton, Kan. (Koerner Heights)The congregation was challenged to memorize the book of I John by Aug 19 as part of a sermon series by Pastor Mark Isaac that began May 20. A party to celebrate the completion of the memory project will be held that Sunday The participants plan to recite the book together, enjoy ice cream and distribute door prizes
Dinuba, Calif.-A variety of Sunday night meals and services were held July 1-Aug. 5 under the banner of "Summer Celebration." The programs included a multicultural potluck, the showing of "Road to Redemption," a new Billy Graham film, and "Lyle the Kindly
Viking," a new VeggieTale video; a musical concert, an outdoor game night, and skits presented by the Charis Comm!Jnity a developmentally disabled drama troupe sponsored by Mennonite Central Committee.
Garden City, Kan. (Garden Valley)-The congregation heard from two missionaries. July 1, Joel and Cindy Groening told of their plans to return to the Philippines with Wycliffe in Bible translation. The next Sunday, Jenny Unruh told of her experiences as a teacher in Korea
Deaths
ENNS, ERNEST
EDWARD, Reedley, Calif , a member of Reedley MB Church, was born Jan 17, 1910 to John M and Annie Dick Enns at Buhler, Kan., and died April 26, 2001, at the age of 91 On July 2, 1933, he was married to Clara UnrUh, who survives He is al so survived by two sons, Jim and wife Donna of Fresno, Calif , and Larry and wife Barbara of
Liguana Niguel, Calif ; two daughters, Carol and husband Kenneth Reimer of Kingsburg, Calif , and Diane and husband Church Nichols of Oxnard, Calif , 10 grandchildren and 15 great grandchildren.
HUEBERT, ED, a member of Corn (Okla.) MB Church, was born Feb. 24, 1918, to Pete and Lena Nikkel Huebert at Corn and died April 26, 2001, at the age of 83 On April 12, 1938, he was married to Elsie Traudt, who survives He is also survived by one son, Dwain and wife Jean of Mustang, Okla.; one daughter, LaDonna and husband Gene Hunt of Oklahoma City, Okla ; one sister, Alice Gano of Reedley, Calif., five grandchildren and their spouses and five great grandchildren
KLASSEN, JOHN, Inman, Kan., a member of Zoar MB Church in Inman, was born April 6, 1919, to Henry J and Katie Schroeder Klassen in Roger County, Okla , and died May 5, 2001, at the age of 82. On Aug 23, 1942, he was married to Adina Deckert. He is survived by one son, Dallas and wife Kaye of Kansas City, Mo.; three daughters, Sharon and husband Larry Root of Salina, Kan. , JoAnn and husband Bill
Pacific "I!" University
Inquiries and nominations or letters of application should be submitted to:
Dr. Peter Klassen, Chair Board of Trustees Fresno Pacific University 1717 S. Chestnut Box 82 Fresno, CA 93702
Phone:
Dr. Peter Klassen (559) 255-6335
Sue Kliewer, Human Resources Director (559) 453 -2245
Email: psearch@ fresno edu
McAdoo of Wichita, Kan , and Dorothy and husband Bill Cohen, of Wichita, two grandchildren and one great grandchild.
MATOSSIAN, LOUISE B. FAST, of Fresno, Calif., was born Feb. 22, 1911, to John P and TIna Siemens at Corn, Okla., and died May 3,2001, at the age of 90 In 1966, she was married to Arsen Matossian, who predeceased her in 1993. She is survived by her children, John and wife Alice, James, Mary, Paul and wife Marie, Lucille and husband Fred and David and wife Francis; four brothers, Wesley and wife Bertha, Edwin and wife Edna, Harry and wife Pauline, Calvin and wife Fanny, and 15 grandchildren
NIKKEL. REUBEN CORNELIUS, Reedley, Calif , was born Jan 6, 1912, to Cornelius and Lizzie Moritz Nikkel at Corn, Okla , and died May 9,2001, at the age of 89. In 1933, he was married to Rosie Dick, who predeceased him. In 1989, he was married to Maria Koop, who survives. He is also survived by his daughter, Marvis and husband Sam Bergen of Reedley; three step -sons, Hans and wife Barbara of Reedley, Edward and wife Louise of Visalia,
Calif., and Heinz and wife Carol of Reedley; one step -daughter, Elizabeth Koop of Reedley, eight grandchildren and 14 great grandchildren
THIESSEN, HULDA MARIE PETERS, of Zoar MB Church of Inman, Kan., was born April 27, 1923, to Jacob E. and Anna Kornelsen Peters at Greensburg, Kan. , and died May 24, 2001, at the age of 77 On Nov. 14, 1949, she was married to Howard Thiessen, who survives. She is also survived by her son, Jake and wife Bonnie; one daughter, Lorie and husband Robert Dinkelman; three sisters, Anna Kroeker, Elizabeth Reimer and Margie Johnson and five grandchildren.
QUAUS, OLIVER WINDELL, of Hutchinson, Kan., was born Sept 6, 1915, at Davidson, Okla , and died April 29, 2001, atthe age of 85.
SCHROEDER, MENNO G., Buhler, Kan , a member of Buhler MB Church, was born July 17, 1915, to Henry H and Margaretha Neufeldt Schroeder and died Dec. 30, 2000, at the age of 85. On May 22, 1938, he was married to Lavina Prieb, who survives He is also survived by his children, Dale and wife Phyllis of
The Board of Trustees of Fresno Pacific University invites nominations and applications for the position of President.
Founded iri 1944, Fresno Pacific University is owned and operated by the Pacific District Conference of
Mennonite Brethren churches. The university comprises three distinct schools, the undergraduate college, the graduate school and the school of professional studies. The university is characterized by an innovative approach to education, a collaborative and inclusive atmosphere and a firm commitment to Christian higher education.
The Board of Trustees seeks a president who will provide Inspiring and visionary leadership to the academic mission, external activities and fund-raising, and all aspects of the administration of the univerSity. The ideal candidate will create a cooperative, community atmosphere, exemplify and articulate the core values, vision and mission of the univerSity, and be an effective and vigorous spokesperson for the university's theological tradition
Review of applications will begin on November I, 2001.
Fresno Pacific University provides equal opportunity for employment without regard for race, color, national origin. sex, age, or disability.
Denver, Colo., Jerry of Bradenton, Fla , Harold and wife Phyllis of Buhler, Rodney and wife Linda, Roger and wife Marietta, all of Hutchinson, Kan , and Jolene and husband Brad Snyder of Silver Lake, Kan ; three brothers, Arthur, Alvin and Irvin, all of Buhler; one sister, Frieda Siemens of Buhler and 15 grandchildren.
WIENS, ROBERT WALTER, of Reedley MB Church, was born Nov. 6, 1921, to George D and Lena Thiessen Wiens at Corn, Okla., and died June 17, 2001, at the age of 79 On May 23, 1948, he was married to Norma Reimer, who survives. He is also survived by three sons, Rick and wife Elaine, David and wife Jennifer and Tim and wife Anne; one daughter, Kathy and husband Todd; one brother, Calvin; one sister, Dolores Johnson and seven grandchildren •
Cill
Clearinghouse
Have a position to fill? Looking for a new employment or ministry opportunity? Have a gathering or celebration to promote? Reach U.S. Mennonite Brethren through a Clearinghouse classified ad. The charge is 46 cents per word. with a $15 minimum. Withhold payment until an invoice is received. MB institutions advertising vacancies or position announcements may be eligible for a no-cost ad. Contact the editor for more information.
EMPLOYMENT-CHURCH
Full time pastor
Turpin Mennonite Church. Turpin, Okla., is seeking a full time pastor. Applicant would have the opportunity to minister to a congregation of varied ages and denominational backgrounds. Contact Shirley Eggers at (580) 2596437 or Alan Hodges at (580) 778-3315
Senior Pastor
New Church Plant. A family orientated church in West Abbotsford, B C. is searching for an experienced senior pastor who is looking for a new challenge Our ideal candidate should be enthusiastic about his role in equipping the members for life's challenges in a proactive way. We desire a balance between a seeking and nurturing ministry where there is member involvement and strong spiritual growth. Senior pastor or senior associate experience necessary Reply in strict confidence to the attention of personnel committee. E-mail : dgscom@yahoo.com, fax: (604) 850-3007 or mail to P.O. Box 518 Abbotsford, B.C. V2S 5Z5.
ANNOUNCEMENT-4MCCAUcnON
Rocky Mountain Mennonite Relief Sale & Audion
The Rocky Mountain Mennonite Relief Sale and Auction will be held Saturday, October 20 at the Arkansas Valley Fairgrounds in Rocky Ford, Colo The event will include hundreds of quality auction items, dozens of booths, handmade quilts and good food. Activities will include 5k runlwalk, auctions, music program and more. All proceeds go directly to meet human needs throughout the world through the work of Mennonite Central Committee For more information, please call (719) 384-7914 or (719) 384-662. Web site: www emcij org/sale.htm
Pontius' Puddle
NOTE: Dates may be subject to some changes, pending further confirmation of some campaigns
• Team up with national Christians and witness for Christ door-to-door
• Some knowledge of the language of the country is helpful.
• Between 800 and 2800 persons have prayed to accept Christ as their personal Saviour and Lord during a two-week CPE campaign. Come and be part of an enriching spiritual experience-discover what God can do through you.
For further information, contact:
Church Partnership Evangelism office : telephone/fax: 604-864-3941
Peter Loewen (residence) fax: 604-853-6482
Church Partnership Evangelism is a "church-to-church" effort that involves all bornagain Christians in personal evangelism worldwide Your application to participate will be forwarded to the CPE Executive Committee for processing.
PETER LOEWEN
CPE Executive Director
HAROLD ENS
MBMS
1,600 cubic feet
Earlier this summer, my husband Rick and I started you're about ready to take off whatever is necessary to take off, packing all of our earthly possessions into the 1,600 like some old dirty clothes. And there you stand with the only cubic feet of a moving truck that we would drive from things that are truly real to you the inner, spirit reality California to our new home in Alabama. that God has truly revealed to you. You can get through the
As we packed, trash and giveaway piles began growing in gate with them. You walk through that next gate, which for me the yard. In them were things I expected-an old kitchen table was Christ in you, the hope of glory." and boxes of old magazines. Then there were things 1 couldn't He goes on to say: "We all of different gates. Some people believe we'd kept, like the posters that had hung on the walls have gates called children. Others have a gate called profesof my college dorm room over a decade ago. And there were sion. Others have possessions, or addictions or a finely cultithings I didn't think I'd ever give away, like the bassinet my vated image. Anything that's external, that's telling you somedaughter had slept in as a baby. But when you are trying to fit thing about yourself, God has to take it to the altar and kill it, everything into 1,600 cubic feet, you start to rethink what is so he can be your all in all. When you see that, you praise important and what can be left behind. God for it."
This process of shedding possessions also became a
So, over this past year God has been leading me on this metaphor of sorts for my personal life. A year ago, Rick and I journey to rediscover who I really am: his child and a follower began contemplating what it would mean for us when he com- ofJesus. Everything else-including my responsibilities and pleted his doctoral work in June 2001. knew his graduation roles or any changes in my life-is a gift that he uses to work would most likely mean a move out of Sacramento, but we in me and through me in order to bring him glory. Rather than didn't know where. being defined by my roles and responsibilities, I am only a
As I ruminated en this , GQd -began-leading me_.on a journey_ steward of them. of shedding the identities I'd built up over the years-from the _. -aeepened my personal roles of wife, mother and friend to the more formal understanding of Phil. 3:12-14, where Paul expresses his ferroles of volunteer and member at church and even editor of vent desire to know Christ and his power. "Not that 1 have the Leader. I knew many of those roles could be affected if we already obtained this, or have already been made perfect, but 1 moved away from the home we'd lived in for almost 10 years, press on to take hold of that for which Christ Jesus took hold of but 1 didn't know how. me. Brothers, 1 do not consider myself yet to taken hold ofit.
This shook me to my core. The thought of pulling up roots But one thing I do: forgetting what is behind and straining intertwined so tightly with my friends, community and church toward what is ahead, I press on toward the goal to win the was frightening. 1 began to realize how much I depended on prize for which God has called me heavenward in Christ Jesus " the people and the roles I played with them. The thought of The shedding of our identities and embracing of our true losing or changing any of those roles or relationships was of God and followers of Jesus-unburdens almost physically painful. us so that we can press on toward God with lighter hearts and
But as 1 started to give God my fears and pain, something minds. We can see more clearly the goal in our lives, which is happened 1 didn't really expect. Through shedding those iden- Jesus and being like Jesus. tities, 1 drew closer to God than ever before.
This process oftentimes is not pleasant. Almost daily, I Dan Stone in The Rest of the Gospel says the process of must take off the robes that I think will give me life and lay experiencing more of God in our inner lives is like walking them on the altar before God. I probably will be taking off through gates. Every time we draw closer to God, he says, we robes for the rest of my life. Like Paul says, we are always must shed the "clothing" that has become important to us. pressing forward.
"I had to take off all the extra robes, all the externals that 1 But it's worth it. Our lives are radically changed when we had clo,thed myselfwith," says Stone of one of his first gates. refocus on our true purpose and identity in life. Daily, we "In my case, I had to shed my denominational robes that I had need to reinvent again how we look at life. Jesus must become been trusting to provide me life. 1 could only go through with the lens through which we view the world. We need to (one piece of clothing); the one internal reality that God him- embrace our true role and identity as children of God and self had clothed me with: the fact that my sins were forgiven." followers of Jesus.
Later, he walked through another gate. "So I took off those Like those 1,600 cubic feet in the back of the moving van, we outer robes again. 1 discovered that when the time comes have only so much room in our lives Let's make it count.--CA
