FEW TOPICS FLOAT more quickly to the top of the American consciousness than crime . We worry about it, bemoan it, and elect politicians who promise to "get tough" on it. We also pay for it-by building more prisons, buying more security systems, and paying higher prices for merchandise. And to what avail? We do not feel safer. Whatever our society is doing doesn't seem to be working.
Enter the church. Please. Unfortunately, most of us Christians have gone with the tide when it comes to responding to crime. But God's Word points us away from retribution and punishment and toward something more effective and ultimately more satisfying for victims and offenders: reconciliation and restoration.
In this issue, we focus on peacemaking as it relates to crime in our communities. In our fIrst two feature articles, Ron Claassen introduces us to the biblical idea of restorative justice. Following that, Howard Zehr offers insights that enable us to minister to victims Beth Spring then lists some tips for reducing the likelihood of violation.
If we can look beyond our desire for personal security, the prevalence of crime offers us a chance to be effective ministers of Christ. Lord, give us vision and boldness.-DR
COMING
• JANUARY 8-15-"Week of Prayer" emphasis for all u.S. Mennonite Brethren churches, sponsored the Board of Church Ministries.
• FEBRUARY 16-18-Mennonite Central Committee annual meeting, Fresno, Calif.
• FEBRUARY 18-19-"Invitation to Healing and Discipleship: A Conference for Women and Men," Winnipeg, Man. Lydia Harder, speaker.
• FEBRUARY 23-25-Aonual joint board meetings of the U.S. Conference boards, Dinuba, Calif.
• MARCH 25-28-Estes '95, the quadrennial national youth convention, Estes Park, Colo .
• JULY 6-9-60th convention of the General Conference of Mennonite Brethren Churches, Fresno, Calif.
QUOTABLE
• The crime problem boils down to concepts that are foreign to our lips today, words that sound quaintlike morality and character. The root of our crime problem is the loss of individual character and the resulting erosion of our character as a people.-
CHARLES W. COLSON IN STAYING SAFE
4 Reconciliation: A call to wage peace against crime
Crime is a violation of individuals and community. More prisons and more guns won't heal the hurt. BY RON CLAASSEN
8 Restoration: The Bible's model for seeking justice
The Bible points to an alternative approach to crime: restoring relationships between victim and offender. BY RON
CLAASSEN
11 Ministering to the victims of crime
Victims don't need to stand alone. There are ways you can be present with them in their hour of need. BY
HOWARD ZEHR
15 An ounce of prevention
Convicted criminals offer tips for helping you keep you and your family safe from perpetrators. BY BETH SPRING
DEPARTMENTS
Inquiring Minds ....... .... ..
• Human lifespan
.... . . by Marvin Hein 18
• Knowing God's will Ph'lip Side by Philip Wiebe 19
• Organization made queasy M usings by Jim Holm 20
• The dwindling middle Bodylife.
• Interview with Mission USA's new board chair 21
• Assimilating other ethnic groups 25
• Women to host conference 26
• Editor to take sabbatical 26
• MBM/S sends first workers to Moscow 28
• Christians leaving Israel 28 Miscellanea. 34
Editorial by Don Ratzlaff 36
• The top stories of '94
ART CREDITS: Cover, pages 4, 8 and 11 , photo illustrations by Orley Friesen ,. page 5, Ed Wallowitch,. page 9, Gustave Dare,. page 15, Alan Cliburn ,. page 25, Leader file photos,. page 28, Steve Klassen,. page 30, Stuart Pederson.
VOLUME 58, NUMBER 1
Don Ratzlaff
BOARD OF COMMUNICATIONS: Ron Braun (chair), Noelle Dickinson, Jeanie Klaassen, Herb Schroeder, Kathy Heinrichs Wiest
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CHRISTIAN
Connie Faber
LIATI
the Bible lays the foundation for an alternative approach to crime, criminals and victims of crimes that is proving in many cases to be both effective and satisfying As is so often true in God's upside-down kingdom, the approach involves a radical change in the American mindset. It means moving from punitive justice to restorative justice.
Crime violates people and community
In our criminal justice system, crime is defined as a violation of law, an offense against the state. That emphasis has only been growing over the years , say informed observers It has changed how we view and do justice . For instance, I remember when we referred to our police officers as "peace officers." Today we call them "law-enforcement officers."
Because American culture has so heavily emphasized crime as a violation of law, victims and the community are not central to the criminal justice process Justice focuses on the law , government and the offender Through confession or due process , blame and gUilt (for violating the law) is established and punishment (pain) is administered The most convenient and acceptable punishment is prison.
But laws are written to protect and enhance our community and individual relationships. Crime is primarily a violation of individuals and the community The violation harms the victim, community, often the family of the offender, and
even the offender. Crime creates obligations for things to be made right. Even the legal systems that contributed to Western law-Mesopotamian, Hebrew, Greek, Roman and Anglo-Saxonviewed crime as an offense against the victims, their families and their communities Yet , under our current system, even if offenders recognize their guilt, the process has no place or person assigned to help work at making amends.
Victims, who usually feel neglected and left out, remember the pain related to the offense long after it occurred While time does help, they rarely have a chance to deal with the losses and anger related to the offense A biblical approach to crime is based on the principle that offenders must work at making things as right as possible with the victim Rather than leaving the system saying "I did my time," an offender can say "I made things as right as possible," and perhaps "I have experienced forgiveness "
At the same time, the victim can work toward resolution by having the violation recognized, restitution arranged to make things as right as possible, and some assurances or agreements for the future. That is the essence of restorative justice
The church as crime "fighter"
Restorative justice is more than a theoretical pipe dream It may not represent the conventional wisdom of our culture, but it is being modeled and implemented as an alte rnative approach in a
Even though many who work in the criminal justice system care about victims and offenders and the damaged relationships, they have little time or system support for taking these concerns seriously.
are not mandated, that are not "essentials." In our current system, working at reconciliation and restoration are not mandated activities . As a result, even though many who work in the criminal justice system care about victims and offenders and the damaged relationships, they have little time or system support for taking these concerns seriously. This is one reason why system officials welcome VORP.
While restitution may be mandated, courts welcome help in setting and collecting restitution. The personalized nature of the VORP process tends to increase offenders' willingness to pay, with the result that actual restitution payment rates are much higher with VORP. growing number of communities through the church-based Victim Offender Reconciliation Program. Through VORP, the church can make a difference. In a nutshell, VORP trains volunteers from churches in biblical peacemaking. As the name indicates, VORP mediators lead a process between victims and offenders (referred by the court) that often results in reconciliation. (See sidebar.)
As social and institutional frustration mounts, the door is open for the church to wage peace against crime. Judges and probation offices are overworked and have little time for activities that
Criminal justice officials operate on the basis of coercive power. Reconciliation and restoration are voluntary processes and cannot be forced. It is the churches' responsibility to educate, promote, encourage and invite the entire community to pursue peace and reconciliation with God and others.
But there's more good news. As VORP serves the community and the criminal justice system, it also serves the church. VORP makes it possible for trained mediators from many churches to be involved at a meaningful point in the life of both
VORP: A way to "make things as right as possible"
THE PRIMARY GOAL of the Victim Offender Reconciliation Program is self-evident in its name: to provide opportunity for the victim and offender to experience reconciliation.
While participation is strongly encouraged, it is voluntary for both victim and offender. Those who are willing to be constructive are brought together to recognize the injustice, agree on a restitution plan to make things as right as possible between them , and to share hopes and give assurances for the future.
Volunteers from churches are trained in biblical peacemaking. These mediators first meet individually with each party. If both parties are ready to come together, a joint meeting is armaged by the trained volunteer. Most of these meetings (98 percent) result in a written agreement which is signed by both parties.
Some cases are referred to VORP by criminal justice officials as a diversion from the court or other sanctions. Some are referred by the court as an alternative or part of a sentence. A few cases are self-referrals by either the victim or offender
The VORP model traces its roots back to Kitchener, Ont., and Elkhart, Ind. , where the first programs were developed in 1975. Many VORPs have been developed throughout the United States and Canada. While VORP emerged from the church, many VORPs are not churchbased.
Fresno County VORP began in 1982. It has emphasized its relationship with the church. The board of directors are from many churches. More than 800 people have participated in a nine-hour basic VORP training since 1982. Most of them have also had supervised experience in mediation. Fresno County VORP is currently supported by 41 "sustaining friend" Christian churches and that number is growing.
You can begin a church-based VORP in your community. Restorative Justice Ministries, a program of the Center for Conflict Studies and Peacemaking , Fresno Pacific College, offers a manual and training for organizing such a ministry.
For information and a schedule of the next training sessions , call1-800-909-VORP.-RC
the victim and offender. In doing so, VORP helps the church in its mission of sharing the message of reconciliation, pursuing peace and doing justice.
What's more, we have found that VORP not only provides an avenue for the church to be involved in reconciliation outside its walls, it also offers training and a concrete model for addressing conflicts within families and within the church. Too often the church lacks skill and understanding to deal constructively with the many conflicts it faces. The principles that apply to waging peace against crime are often applicable in other conflict settings too.
Keeping on track
One of the most difficult things a VORP mediator faces is the need to care for and value both victim and offender. Our natural tendency is to be pulled toward one party or the other . At times, society almost forces us to choose between the two. Yet, as followers of Christ, we believe God 's agape love makes it possible to bring offender and victim together. Our example is Christ: "But now in Christ Jesus you who once were far off have been brought near in the blood of Christ. For he is our shalom, who has made us both one, and has broken down the dividing wall of hostility" (Eph. 2: 13-14).
VORP faces many pressures to be diverted and subverted from the vision of reconciliation and restoration. The pressures come from our own tit-for-tat mindset, from a punishment orientation (whether personal or from the criminal justice system), from the need to measure success (usually in numbers or dollars of restitution collected), from the dynamics of growing and maturing as an organization, from staff career needs, and from the shaping influences of funding sources. To resist these diversionary pressures, VORP needs an institutional base with an appropriate base and values. Basing VORP in the church may not guarantee that VORP will remain true to the vision of reconciliation, but without a church base, VORP doesn't have a chance.
What strengths does the church, particularly evangelical-Anabaptist churches like ours, bring to an effort like VORP? Several come to mind :
• Long-term staying power; political trends and programs come and go, but the faithful church is committed to ministry and its community for the long haul.
• A prophetic tradition which can call us back to our roots and vision; concepts such as accountability and discipleship are foundational to our theological heritage and to the goals of restorative justice
We have found that VORP not only provides an avenue for the church to be involved in reconciliation outside its walls, it also offers training and a concrete model for addressing conflicts within families and within the church.
• An understanding of and commitment to forgiveness and reconciliation - the very heart of Christ's gospel.
• A focus on healing, defined wholisticallybody, mind, soul and relationships
• A focus on responsibility-we know how Christ answered the question, "Who is my neighbor?"
• A concern for justice-not only for ourselves , but for the others who cannot achieve it in their own strength.
• A commitment to facilitating rather than overpowering-peacemaking is not just a goal, it's a process.
• Tremendous organizational, financial and personal resources-is there an opportunity in our society for a more welcomed investment?
• Mediators who have experienced reconciliation-the grace of God in our own lives equips us to be mediators of that grace in the lives of others.
The problem of crime in America is a crisis for Christians, but "crisis" incorporates the idea of opportunity as well as danger. The danger is that fear overcomes us and we join the tidal wave of people in our culture who arm themselves and vote to build prisons. Or we can seize the opportunity to join the growing ripple of people in the midst of the violence and fear surrounding this significant problem in our society. &2
Ron Claassen is founder and continuing director of Fresno County VORP. In 1992, he and Dalton Reimer formed the Center for Conflict Studies and Pea cemaking at Fresno PacifiC College
RESTORATION
The Bible's model for seeking justice
God's way of dealing with violations of shalom is neither punitive nor passive. Forgiveness is the key to turning around a wrong.
by RON CLAASSEN
SK AMERICAN CHRISTIANS WHAT THE BIBLE SAYS about responding to crime, most will cite Deuteronomy's "eye for an eye," which seems to prescribe a puniT tit-for-tat approach. A few good Mennonites might cite Jesus's command to "turn the other cheek," which could be taken to mean that victims simply swallow injustice and pretend it doesn't hurt . Both responses are "biblical" in that they are recorded in Scripture, but neither defines what I would call a truly biblical response.
The model for seeking justice that is truly biblical is neither punitive nor passive. In the Old and New testaments we find a response that is broader, fuller and ultimately more effective . I call it restorative justice. At its heart is God's stated preference that we live in just and right relationship with each other and with God (Isaiah 65, Micah 4, Ephesians 2). The Hebrew word which describes this condition of "all rightness" is "shalom." It occurs about 350 times in the Old Testament. The problem with crime, in the biblical view, is not so much that it violates an abstract rule ( "the law") as that it violates people and relationships. Crime is anti-shalom.
Biblical justice may be illustrated best by God's ongoing acts of accountability, liberation and salvation throughout the biblical story. While we find elements of retribution and punishment, the predominate theme is restoration In spite of people ' s continual wrong-doing, God invites change . God's justice grows out of love which is not based on merit ("tit-for-tat") . God's way of turning around a wrong is forgiveness.
Movement toward caring
The following Scriptures have significantly influenc e d my thinking and encouraged me to
start and continue my work in the area of restorative justice. These Scriptures are selective, but they provide insight into the overall spirit of the biblical text as it applies to the people of God responding to wrong-dOing.
• "/ have killed a man for wounding me If Cain is avenged seven times, then Lamech seventy-seven times" (Gen. 4:23b-24).
This is an illustration of unlimited revenge Lamech got much more than even. He put his effort into revenge and he ' s proud of it. In the context of these verses, he's bragging about it to his family.
• "Show no Pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot" (Deut 19:21).
The "eye for eye" principle appears three times in the Bible. This passage is quoted most often in discussion about criminal justice. It is usually used to advocate that a response to a wrong should match the wrong as closely as possible . But in the context of the revenge violence described by Lamech, and in the context used by Jesus, these words more appropriately describe a limitation on violence . No longer could you wipe out my whole herd if I killed one of your sheep .
• "You have heard that it was said, 'Eye for eye, and tooth for tooth. ' But / tell you... if someone strikes you on the right cheek, turn to him the other also.. .. You have heard that it was said,
Forgiveness is not saying, "/ forgive you" while thinking "And / don't ever want to see you again".... Our understanding of forgiveness grows out of our relationship with God.
Greek words that are translated "love" in English, eros and philia . The latter two expressions of love expect reciprocation. Agape is offered unconditionally and is not dependent on being returned.
Toward true forgiveness
So, does that mean then that when I am a victim of crime I have to accept it quietly? No! Agape-love is a decision to be constructive, not to avoid or ignore the offense. Love and forgiveness are not interchangeable words. Agape-love is a prerequisite to forgiveness. Forgiveness, contrary to popular belief, is not a one-way unconditional process. Forgiveness is not saying, "It's OK, I'll swallow the injustice, ignore the offense, and be the nice person, even though I know you did wrong." Forgiveness is not saying "I forgive you" while thinking "And I don't ever want to see you again. "
Our understanding of forgiveness grows out of our relationship with God. God never says, "I forgive you but I don't ever want to see you again." Rather, the Bible leads me to believe that God is always interested in entering the forgiveness process with me and that it will lead to a renewed and reconciled relationship.
I am assured that God loves (agape, wants to be constructive with) me. When I decide to love others the way God loves me, then we are ready to enter the forgiveness process. Forgiveness is God's plan for how an injustice can be "made right " That plan includes three components:
1. Recognizing the injustice. In our relationship with God, we call this confession (1 In. 1:9). But, "Please forgive me for whatever I might have done to offend you" is not recognizing the injustice. Recognizing the injustice means accepting responsibility specifically where responsibility is due. It means naming specific actions and the impact those actions have had upon the victim and those close to the victim .
2. Restoring equity. Equity is restored through some combination of restitution (given
by the offender) and grace (given by the victim, on the victim's time schedule). In our relationship with God, this part of the process is all grace, due to Jesus's life, teaching, death and resurrection. We call it atonement.
In my relationship with others, restitution is generally necessary. It might be monetary or symbolic. For some offenses, such as vandalism, equity can be almost entirely restored through restitution . For other offenses, such as child molestation, it requires mostly grace. Sometimes the next step, clarifying future intentions, must be articulated and even carried out before this part of the process can move forward.
3. Clarifying future intentions. For forgiveness to happen, it is important that agreements for the future are clear, will prevent the injustice from happening again, and will make something good out of the bad. In our relationship with God, we call this repentance, which literally means "to turn." We now turn our lives around and live as God would want us to live.
With others, we make specific agreements which outline our future intentions In the case of vandalism, it may mean the teenage offender agrees to participate in an organized after-school activity for a set period of time or to attend a church youth group regularly. In the case of child molestation, it might mean agreeing to counseling or moving out of state.
When these three components have been completed to the satisfaction of both parties, a transformation occurs. There is movement along a continuum from greater hostility toward greater caring. In some cases the movement is dramatic; in others, it is slight. If the agreements that are made in the forgiveness process are kept, trust will grow and the movement will continue toward greater caring.
What I have described here is a process I have experienced, understood to be biblical, and developed for use in the Victim Offender Reconciliation Program. I have also adapted it for use in a wide variety of conflicts where injustice has been experienced on at least one side. In many conflicts that are not clear victim/offender cases, both sides have experienced an injustice.
Just as sin is a relational violation between God and us, so crime is most profoundly a relational violation between victim and offender . As we understand God's desire that we be reconciled with him through forgiveness, may we catch a vision for how we can claim and implement the ministry of reconciliation God has given us in our world. God's way is neither punitive nor passive. It seeks restoration to shalom . f!!2.
Forgiveness is a letting go of the power the offense and the offender have over a person. It means no longer letting that offense and offender dominate.
or the courts for their apparent indifference, at God who" let this happen." This anger may show itself in unexpected ways such as dreams of revenge or anger toward loved ones.
• frequently undermines one's sense of trust. Victims may become suspicious of others, even their friends When the offender is unidentified, they may begin to suspect their acquaintances
• often causes wide swings in mood. Victims may seem to be on top of things, then suddenly be seriously depressed . They may seem ready to forgive and forget, only to find anger and hurt reemerging.
• is to be surrounded by shame. Our society values independence and control Consequently, it is shameful to be a victim in our society, to be in need, to be controlled by or dependent upon others.
• causes people to blame themselves. If only I had not gone out that night . Why didn't I run? Why did I leave the key in the door? Victims usually blame themselves even though most of the time they are not responsible and did not deserve what happened to them.
• leaves one with a multitude of unanswered questions. Why did this happen? Why me? What happened to my property? Such questions are important for victims, yet are rarely answered.
• often involves a religious crisis. Why did this happen? What did I do to deserve this? How can a loving, just God let this happen? Lack of satisfying answers to such questions often results in a crisis of faith.
What do victims need as they maneuver through their maze of feelings? Only a victim can answer authentically because needs vary. We must be sensitive to the needs of victims, providing opportunity for them to define their needs themselves We must realize, however, that they may express their needs indirectly at times, and we must allow victims to reject help as well as accept it . Above all, victims need an experience of for-
giveness. Victims need to be able to forgive and be forgiven Forgiveness does not mean forgetting what happened; a serious offense cannot, and perhaps should not, be completely forgotten Nor does forgiveness mean redefining the offense as a nonoffense-"It wasn't so bad; it doesn't matter." Forgiveness is a letting go of the power the offense and the offender have over a person. It means no longer letting that offense and offender dominate Real forgiveness is in fact an act of empowerment and healing. But forgiveness may take time. It must come in its own time and cannot be forced. And real forgiveness is possible only through the work of the Spirit.
Working toward healing
What can we do? No formula can tell us how to respond to those who suffer from crime. Yet we must try because other caring people are essential for a victim's recovery. Studies have found that the existence of supporting persons is a major factor in determining how successful recovery will be . But reaching out to victims may be difficult . Those who listen to and walk with victims tend to share the trauma of victimization. They too feel the fear, anger and vulnerability. Psychologists call this "secondary victimization." Secondary victimization makes it difficult for us to reach out to victims Victims often find that their friends, family and Christian sisters and brothers are less responsive than they had expected.
Still, there are things we can do:
• Recognize and acknowledge the intense feelings that crime creates in ourselves and in others. Some of these seem contrary to Christian love but they are human reactions and may be necessary stages of suffering.
• Face our own f"tniteness and vulnerability, then be ready for the victim's experience to remind us of them.
• Be willing to listen to such feelings over and over without condemnation or judgment. If we imply that all anger is wrong and thus should not be expressed, we deny victims an opportunity to vent feelings and to move toward healing. We also may increase natural feelings of gUilt.
• Remember that only God can make possible real forgiveness and healing; we cannot do it ourselves.
• Stand with our sisters and brothers when they are victimized.
• Reassure them that such reactions are normal. Victims are not "going crazy " as they may fear.
• Let them know that they are worthwhile and good They need to be assured that we and others care about them and will not abandon them and that their worth has not been diminished by what happened
• Help them to understand that they are not to blame for what happened Victims need to know that what happened was tragic and unfair. Self-blame is natural and may sometimes help recovery by providing answers and ways of regaining a sense of control. However, it often provides wrong answers and a misplaced sense of security and, by creating feelings of guilt, can be destructive.
• Provide assistance to victims. Victims may need fmancial help, but they may have other needs as well . They may need baby-sitting, help in locating community resources, or assistance in dealing with social service bureaucracies. They may welcome support in their contacts with the police and courts. Victims need assistance, but it should not be contrary to their wishes; victims should be allowed to help define their needs_ Also , assistance should be aimed at encouraging independence as soon as possible. The aim of
caring is autonomy , not dependence Supporting people need to provide help while victims get on their feet, then let them walk on their own as soon as possible .
• Recognize their right to grieve. In most crimes, something of value has been lost-property, a sense of safety, a vision of the world or oneself, possibly even a life. Victims need to feel free to grieve their losses.
• Support their desire to experience justice. Vic tims need assurance that what happened to th e m was wrong, unfair, undeserved. Th e y need to know that steps are being taken to rectify the wrong and to make sure that it does not reoccur. They also may need compensation for their losses.
• Contribute to their sense of empowerment. Victims need to have their sense of personal autonomy and power returned to them. Among other things, this means that they need to b e informed of and involved in their own case as it moves through the courts.
• Help victims grapple with their faith questions. In fact, victims often need less theology than sympathy. Job's Old Testament friends
A few reminders ---------------Don't. ..
• be surprised at the strong emotions that crimes cause for you and for the victim.
• try to act "normal ," as it nothing happened. The pretense of normality leads victims to think you do not want to talk about the crime or that you are not taking their experience seriously.
• keep bringing the subject up (though do make it clear that you are willing to listen if they wish to talk).
• take from them the right to grieve by implying that their feelings are wrong , that they should forget what happened , that what happened was not really so bad, or that they must be strong and an example for others.
• take their crisis away from them by taking it on yourself, as if it actually happened to you
• ask questions or make statements that blame the victim.
• attempt to provide simplistic theological answers that may increase victims ' tendencies to blame themselves or God.
• blame yourself.
• be afraid to seek outside help
Do ...
• indicate your willingness to listen if victims wish to talk.
• reassure victims that you do care and will stand with them. Even a simple phone call can be important
• be willing to be honest about your own fears and feelings, your own discomfort with the topic.
• offer to help with practical needs .
• help victims move toward recovery by letting them directly experience faith , love and trust in their relationship with you.
• treat victims with concern , not pity.
• recognize that different victims , and different members of a victim's family, grieve differently.
• consider the possibility of supporting recovery through a liturgical form. Some victims fmd the open acknowledgment and acceptance of their experience through public worship a way to find cleansing and healing
• gently help victims to understand that mere punishment and revenge furthers brokenness and alienation.
• remember that scars may remain permanently. Even when healing seems complete , certain occasions may bring back painful memories unexpectedly.-HZ
did well as supporters while they listened; once they began providing answers they only increased his agony. Nevertheless, victims often struggle with real faith questions and the church has an important role here. Victims need assurance that neither they nor God willed or caused this suffering, but that in the midst of profound suffering, God is present and new life is possible. God is a God who suffers with us, who can transfonn suffering. While victims' suffering may not have been willed, their suffering can be the occasion for new life . Victims can be transformed; they can become survivors instead of victims. The real question, then, is not "why do we suffer" but "what do we do with the suffering that does happen?"
• Assure victims that it is no sin to be a victim, to be violated. But it is sin to create a victim, to violate
• Reassure them that they have not been and will not be abandoned by God or the church. We can help move society to solutions that heal. We can, in our Sunday school classes and other groups, educate ourselves about victims, offenders and the criminal justice process. We can observe the treatment of victims by police, court and hospitals in our communities and encourage them to respond more sensitively We can help to develop programs and self-help
DID YOU KNOW?
• The true level of violence in America remains a mystery. According to the Federal Bureau of Investigation, violent crimes as reported to the police have recently leveled off and even declined Violent incidents reported to the police leveled off in 1992 and declined for the first six months in 1993 before totaling over 1 9 million incidents for that year.
But America disagrees A Justice Department survey asking people if they had been victimized in 1993 showed the number of violent incidents to be around 6.6 million It is apparent that many Americans do not report such incidents (U.S. News & World Report)
• During the past two decades, the amount of violence experienced by American household members living in cities has been stable, peaking in 1992 at 43 .2 incidents per 1,000 individuals The suburban
groups that provide assistance to victims in our communities. We can help develop alternative criminal justice programs such as the Victim Offender Reconciliation Program that can provide help for victims and offenders.
All of us at times find ourselves feeling helpless and uncertain about what to say or do in the presence of victims Fear of saying or doing the wrong thing is nonnal in such situations Nevertheless , it is important to try, to reach out.
Perhaps, in fact , there is not much we can do to change a victim 's situation But we can show compassion. Compassion means "to suffer with, " to become vulnerable with, those who suffer. To suffer with those who suffer is a primary responsibility of Christians. That "suffering with," that ministry of presence, is sometimes the most important thing that can be done.
Howard Zehr directs the Mennonite Central Committee U.S. Office of Criminal Justice in Akron, Pa His article is adapted with permission from the booklet, Who Is My Neighbor?, which is available for $.25 per copy from MCG, 21 South Street, Akron, PA 17501 -0500
rate has declined since the 1970s and is currently at 28.2 per 1,000 . The rate of violence against household members in rural settings is 25 2 per 1,000, an increase over the past few years (USN&WR)
• TIME magazine asked Americans, "What is the main problem facing the country today?" A year ago (January 1994) the top response was crime, followed by a lack of morals and values. That reflected a change from the previous year. In February 1993, the top responses to the same question showed that the economy and budget deficit were seen as the big problems
• Aggravated assaults comprised 57 percent of all violent crimes in 1991 A firearm was used in nearly one -fourth of these crimes. (Staying Safe)
• An average of $817 was taken in each of 687,732 robberies that occurred in 1991 . In cases of property crime, the average loss per offense was $1,243 (Staying Safe)
• About one out of every 117 registered motor vehicles was stolen in 1991 . (Staying Safe)
• One out of five serious crimes reported results in an arrest Homicides, rapes, robberies, aggravated assaults, burglaries, larcenies and auto theft are considered violent crimes (New York Times Magazine)
• The United States law enforcement community employed an average of 2.3 full -time officers for every 1,000 inhabitants in 1992 (NYTM)
- Compiled by Connie Faber
An ounce of PREVENTION
Suggestions from convicted criminals about how to reduce your chances of becoming a victim
by BETH SPRING
OUNT TO SEVENTEEN.
By the time you finish counting, someone has committed a violent crime. Count to seventeen again . Another one has occurred. Rape. Murder. Stabbing. A drive-by shooting. Every two seconds a property crime occurs. A purse is snatched, a house burglarized or a car stolen.
If at times you feel vulnerable to crime, you are not alone. Taking precautions to keep crime away from yourself, your home, family and neighborhood requires some effort, yet many of the following suggestions will yield unexpected benefits. They contribute to closer family ties, improved community participation, spruced-up neighborhoods, and camaraderie across the generations.
Prison Fellowship began researching Staying Safe: Prison Fellowship's Guide to Crime Prevention by publishing a brief notice in their newspaper distributed to prisoners nationwide. In response, 589 prisoners wrote back to answer the question, "What could have stopped you
from breaking the law?" The advice given here is based on their comments. Take the shrewd advice of these real criminal experts.
Staying safe at home
"Keep a radio on in the living room or bedroom; have a light set on a timer in the house; have a tape recorder playing a dog's bark; buy a dog and keep it in the house (of course not Snoopy, but Cujo)." - Wendell B , Virginia
1. Take an inventory. Write down what you own and mark valuable items with an identifying number. This makes it easier to file an accurate insurance claim if your home is burglarized.
and procedures that affect your community Ask about community policing where you live It takes a preventive approach to crime
6. Stay safe away from home. When on foot don't appear vulnerable, tightly grip your purse or keep your wallet in a front pocket Carry little cash and only the credit cards you need Carry a loud whistle or noisemaker if you are alone after dark. When walking or jogging leave the stereo headphones at home.
7. Don't invite car theft. Before you leave your car, roll up the windows and lock the doors. When you return to your car, have your keys out and ready. Glance in and around your car to see if anything looks suspicious. Lock doors routinely while you drive and don't place a purse or valuables in the front passenger seat Keep your car in good repair with all its lights working properly.
8. To school and beyond. Teach children a safe, well-traveled route to school rather than obscure shortcuts Do not use monogrammed clothing or backpacks. Teach children not to hang around aimlessly in public areas or parks
9. Stay safe at work. Find out whether your business alarm system may be easily thwarted Survey adjacent buildings and the roof of your business for entry points. Check out every customer who writes a check . Employees should speak directly to everyone who enters a shop or store
10. Let prisoners contribute to better communities. Take advantage of opportunities for prisoners to do community service projects in your neighborhoods In this way, the men and women serving time gain self-esteem and learn to view the community from a caring, giving perspective. e2.
Beth Spring serves as the Washington editor for Christianity Today. The article is adapted with permission from Staying Safe: Prison Fellowship's Guide to Crime Prevention, published by Zondervan Publishing House, 5300 Patterson Ave. SE, Grand Rapids, MI49530. It is available for $4.99 from most Christian bookstores or can be ordered by calling Zondervan, 1-800727-3480.
If you are a victim ...
1. Rehearse your response. Practice being alert.
4. Report violent crime. As soon as possible after your encounter with a violent criminal, get to a safe place and call the police. This gives them a head start on finding and arresting this person. Imagine using a tactic of self-defense on an attacker. If attacked, stay calm and attempt to engage your attacker in conversation.
2. Decide whether to resist or submit. At home , if you hear someone break into your home at night, stay put. Lock your bedroom door and quietly call the police. If you return home to evidence of a break-in, do not go inside. Call police from a neighbor's phone. Do not let a stranger enter your home.
Never pick up a hitchhiker. Do not drive or walk home if you suspect someone is following you. Go instead to a well lit area. Do not resist if the attacker has a gun or knife. If the assailant threatens to harm you, yell something besides "Help. " Yell "I'm being hurt " or "call police " or even "fire " and run away If you decide to resist an unarmed attacker do not "fight fair. " If you fight, stay mad and not scared!
3. Memorize details. After you have been assaulted , write down everything you can remember about the crime.
S. If your child is a victim••.• Believe your child Affirm your child for telling you and convey your support. Remain calm and temper your own reaction so as not to convey your horror about the abuse. Report the suspected incident and seek out a specialized agency to evaluate your child
6. Get victim assistance. Victim assistance programs offer crisis intervention, short-term counseling and longterm therapy. They can assist you in filing insurance forms, requesting compensation, and keeping informed about what is happening to your assailant through the process of trial, sentencing and punishment.
7. Consider what you really want the courts to do. Many criminals can benefit from alternatives to prison. Consider requesting that reparative sanctions be used that emphasize the offender's personal responsibility for the hurt he/ she has caused.
8. Participate in VORP. Meetings between victims and offenders are being arranged nationwide by various locally based Victim Offender Reconciliation Programs. -BS
19t'lip Side
BY PHILIP WIEBE
Organization made queasy
DDRING THE CLASH and clutter of each Christmas holiday season, a lot of folks look longingly toward the new year and think, "I've got to get better organized." I can relate. I've been writing notes to myself to get better organized for years Trouble is, I keep losing the notes.
Some say organizational efficiency is a lost art, but I say some of us never found it in the first place. But there is hope. So I'm told. In recent years I've perused reams of material covering the general topic of Organization Made Easy. And I must say that if I hadn't studied this material, I probably would have had time to actually get organized, rather than just read about it.
I'm not sure why getting organized seems hard, because really, there are only two basic principles: (1) Write everything down, and (2) Put everything away. Now, I've always been good about writing things down What's been bad is where I've written things down : on assorted paper scraps and dinner napkins, for instance, which subsequently get used for gum disposal and nasal passage relief. Trying to read used napkins is not the epitome of efficiency
A few years ago I finally broke down and bought one of those planning books everyone carries around these days. I resisted getting one for years , thinking they were only for busy executive types who made big land deals over cellular phones while backing up freeway traffic for 10 miles. Then I concluded I was pretty busy too, what with all these critical deCisions, like whether to fmish this column or switch over to the even tougher task of breaking par in computer golf. And to my delight I discovered that with a planner, persons not only could write all their random notes and queries in one place, they could also plan their schedule ahead of time. What a concept. Friday afternoon, I could already be thinking ahead to Monday morning:
7:00-Devotions
8:00-Work on "Getting Organized" column
11:00-Edit magazine article
Then, when Monday rolled around, I didn't have to wake up in a fog and wonder, "What in the world do I have to do today?" Instead, I could wake up in a fog and wonder, "Where in the world did I leave my planner Friday?"
No matter. Finding my planner hasn't always helped anyway :
7:00-Devotions. 7:30 Alarm doesn't go off
so grab coffee and a slice of last night's pizza and deeply reflect on John 11: 35 (,Jesus wept")
8:00-Work on "Getting Organized" column. "Getting Organized" delayed by getting organized after disorganizing office searching for "Getting Organized" notes
11:00-Edit magazine article. Rewrite article from scratch after son sneaks into office during break and pounds on computer delete key with toy hammer.
This has led to an additional organizational discovery: Things don't always work out like you planned . That makes me feel better. It's one area in which I already have plenty of experience .
Once you organize your planner, the experts say, then you can tackle the rest of your home . Just don't hurt yourself. Unfortunately, I have this tendency to put things away like I write things down: wherever is convenient at the moment. Which isn't very convenient later. Many are the times I'm ready to head out the door, and my wife is still sitting on the sofa reading a magazine. "Don't we have to get going?" I'll inquire "I'm waiting," she'll reply, "for you to find your car keys. "
"But I have my keys right er, um, I'll be right back. "
The real trick to household organization, of course, is putting everything away in the right place. I'm all for this concept in theory, but often find it puzzling in practice. Where is the right place , say, for a TV remote control? In a drawer? No, because all drawers have internal transmogrifyers that beam whatever you put in them elsewhere so items are never in the right drawer (or any drawer) when you look for them . On the table beside the sofa? No, because son will get hold of remote and put it somewhere entirely logical for a 3-year-old, such as in the fudge behind the sour cream . On top of the TV? No , because when you fmally collapse on the sofa to watch the late news, there the remote will be, sitting on top of the TV Snickering at you . A half hour later, when you're still working up the ener· gy to fetch it, the old internal clock reminds you that tomorrow is coming fast. "Wake up," you tell yourself, "so you can go to sleep!"
But not quite yet . First you have to hoist yourself up, take stock of that annoying house· hold clutter, and finally say to yourself, "Forget it!" Trust me, when it comes to the A to Zs of get· ting organized, it's never a bad choice to start with ZZZZZZz. ef2
Some say organizational efficiency is a lost art, but I say some of us never found it in the first place.
Philip Wiebe lives in Salem, Ore.
Main man for 'the main thing'
• Young, bold and candid, Chuck Buller describes his goals as chair of the new board of Mission USA
P'RHAPS THE BIGGEST DEVELOPMENT for u.s. Mennonite Brethren in 1994 was the formal approval of Mission USA, a broad-based effort to energize and coordinate denominational renewal, evangelism and church planting on a national scale. Last month, the U.S. Board of Church Ministries appointed the first members of the Mission USA board. The Leade r interviewed the first chair of that board, Chuck Buller. In addition to his work as pastor of the Neighborhood Church in Visalia, Buller has become one of the rising young leaders within the denomination. His "pedigree" is thoroughly Mennonite Brethren, but his heart lies with reaching beyond traditional circles, especially through seeker-sensitive worship services. To his new and daunting task, Buller brings vision and candor-both of which come through clearly as we talked with him about the present and future of Mission USA
LEADER: You've resigned two fairly prestigious conference positions-chair of the MB Biblical Seminary board and vice chair of the Pacific District Conference-to accept the chairmanship of the Mission USA board. Why?
BULLER: To clarify, I have not resigned. I am letting each term expire. I, like all good MBs, don't quit anything. But you ' re essentially right, my term with the seminary is com· pleted in July and my term with the PDC is completed in September and I will not continue in either capacity.
I've been involved in denominational activity for 10 years now . In our society, there seems to be a shift away from representing a constituency on a board to actively working on a board. Today, if you aren't prepared to be passionately involved in giving time, resources and creative energy to a particular cause, you're probably taking up a spot someone else should fill. Those of us who are serving in a variety of capacities need to decide where to place our passion.
So I had to ask myself where I wanted to invest the next season of my denominational life We are a con· ference rich in educational leadership God has been gracious to our d e nomination in that regard
But when it came to Mission USA , I was told the list was relatively short of people who passionately believe in evang e lism and missions and who
have given evidence of that in practice. I have considered that call and have personally said I want to make Mission USA my main thing
LEADER: What would you tell someone who asks, "What is Mission USA and why is it necessary?"
BULLER: In reality, Mission USA does not yet exist. The board has not met, we have no budget , we have no staff. We do not have a statement of purpose that has been authorized by anyone. So I think the reason the Mission USA board exists is to articulate what a mission for evangelism, church planting and renewal could
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. '. I I
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"It's very clear that we stand at a crossroads. Will we accept the opportunity of bringing the good news to our own land in this postmodern, truly secular era in which we live? That becomes, potentially, a question of our denominational survival."
in every professional and occupational realm in a given city. This makes us different from 20 years ago, when we were more connected to the land and to the farm. Today people do have lost friends-that wasn't as true before.
Evangelism is a lifestyle. It's not a slogan. It is a way of living that says we believe we have good news, and that we have lost friends who need good news. What are we going to do about that?
LEADER: Some have made the case that evangelism and church planting happen best at the district level. Why emphasize a national board?
look like in the United States during the next few years.
LEADER: A few people with a cynical streak say Mission USA is little more than an attempt to justify the existence of the U.S. Conference structure in our denomination. How would you respond to that comment?
BULLER (laughing): I would say more than just a few people feel that way. But that kind of cynicism doesn't bother me. I think it reflects the changing fabric of what makes a denomination a denomination in the 1990s. We live in a season in which important decisions are being made about what we as churches are going to do together. I accept it more as a statement of reality than anything else.
It's very clear that we stand at a crossroads. Will we accept the opportunity of bringing the good news to our own land in this post-modern, truly secular era in which we live?
That becomes, potentially, a question of our denominational survival. If you follow the demographics of our denomination, we probably aren't growing quickly enough among popu· lations with a large enough disposable income to maintain the kinds of denominational institutions we currently enjoy-namely our colleges, seminary and global missions pro · gram.
You also have to deal with the fact that we have always viewed ourselves as biblicists I think there ' s a whole bunch of people who are saying let's
get honest about what it means to be Mennonite Brethren. For all our biblicism, we have not taken very seriously Christ's commission to expand the good news in the cities in which we live.
When I say that, I have more fingers pointing back at me than at others What better time to become biblically faithful to that command than today? I find that personally challenging and something of which I really want to be a part.
LEADER: Part of today's cynicism is rooted in the fact that Mennonite Brethren have had their share of evangelism and renewal emphases in the past-most of which never got beyond the slogan stage What's different about Mission USA?
BULLER: I would hope that this time around is more than a slogan. Many times we have talked about missions more from the vantage point of something we ought to be doing because it's in the Bible rather than something we feel passionate about.
The Mennonite Brethren Church has clearly moved into mainstream America. Today we are for the most part city-dwellers who live among lost friends and neighbors. That is a significant change from the 1970s, when we talked a lot about friendship evan· gelism Evangelism talk sounded right , but didn't fit the reality of where we lived . Many of us circulated for the most part with Mennonites, many of whom were our relatives .
Today, we have people who work
BULLER: As the idea of Mission USA developed, a lot of people were saying that at the very least we oUght to try and network what exists for the cause of mission. That is still a very real and driving factor in Mission USA. I feel Mission USA begins by coordinating-or at least evaluating-how we can coordinate the efforts of MB Missions/Services, MB Biblical Seminary, Tabor College, Fresno Pacific College and Youth Mission International. We can coordinate nationally in developing a new generation of leaders that cares about lost people. We can coordinate a strategy that services the local church on the issues of church planting and church growth/renewal.
LEADER: All denominational agencies and institutions are vying for dollars. How will the Mission USA mandate be carried out financially?
BULLER: A lot of resources are already in place. Everybody asks, "Where are you guys going to get new money to do new board work?" That's an interesting assumption. Why not first ask where the existing money is?
MBs have invested over the last 40 to 60 years in two things: education and global mission So a lot of people are asking, "Are you going to go and try to rob some treasure over there and reinvest it over here?"
We need to find some new money, but we also need to partner with the gifts God has given us already We have wonderful institutions into which we have sunk our treasures Now , can we come along, reevaluate
board from being a board of representatives or politically correct choices for the constituencies, then I think we'll succeed. We must find a way to continually ftIl the board with people who not only speak the language of Mission USA, but also live it. If that doesn't happen, then let's close shop.
LEADER: In other words, you want board members who, as you put it, make Mission USA their "main thing. "
BULLER: Exactly. Leading a denominational ministry today takes all the time and energy a person has to give to it. All the bureaucracies we Mennonite Brethren have created and the layering of conference leaders has had a detrimental effect on each of the institutions. We're taking people and spreading their passion around.
Mission USA represents a unique opportunity for us not to function off that layering principle. We have some remarkably gifted people in our churches who are not serving anywhere in the denomination right now. We have to go fmd them and get them involved in Mission USA. It will benefit our existing institutions because they will more frequently be stocked by people who make the main thing the main thing .
LEADER: What are the first two or three things the new board has to do?
BULLER: We need to have a first meeting real bad. That will happen in February. My hunch, though, is that we aren't really going to get started until this summer-after the General Conference convention.
First, then, we have to come together on why we exist and write a statement of purpose. I don't think that has to take us a long time or involve a study commission. A lot of work has been done on that and we need to collate those ideas and write something specific.
Second, we need to talk very seriously about the structure of the board and the way in which the board will be shaped in the future. My bias is toward the appointment procedure. One of the reasons both MB colleges are flourishing and the seminary is struggling is that the seminary has far
less authority to appoint board members. Any institution that is flourishing today has some freedom to unilaterally appoint some board members who can provide specific skills.
Third, we have to decide how this thing is going to be communicated to and owned by the Mennonite Brethren grass roots. Mission USA cannot be a clergy club In some way we have to illustrate how the grass roots will become excited about Mission USA and want to be part of this. I don't have a lot of magic answers but if it doesn't happen Mission USA won't have a long life.
LEADER: The thrust of Mission USA is church planting. How would or should Mission USA impact existing churches?
BULLER: I honestly don't know yet. We don't have a consensus yet about what Mission USA ought to be doing. The lack of consensus is best illustrated by the debate within the districts as to whether Mission USA is a redundant agency since evangelism and church planting is best done at the local level.
If evangelism, church planting and church renewal are best done at the local level, then why aren't we doing a better job of that? Maybe the local level can be the most effective vehicle for implementing those things, but perhaps Mission USA can become the fuel to energize it.
We have to decide whether the grass roots is serviced any better at the district level then it could be by a national board. I don't think that has been objectively verified.
LEADER: We're sensing a hope that Mission USA can tap into a new pool of people and ideas. Your involvement, as a "boomer" leader, is one step in that direction. Do you have a vision for how new denominational leaders and workers can be recruited?
BULLER: We are not going to solve the problem of new leadership in two years For Mission USA, it begins with how the board is structured It takes a long time within a denomination for a person to become recognized and get appointed to a board via representation within a district
So we have a lot of good people
out there who have integrity in mis · sion, but don't have the public profile to get elected. Mission USA will need a fair bit of latitude to appoint signifi· cant lay people who live with a passion for lost people and see existing churches renewed and new churches planted.
Second, once the Mission USA vision has been articulated, we can do a lot to communicate our vision with our local churches. Certainly the Christian Leader is one avenue for that . But we can't rely on existing vehicles We will have to be more cre· ative in communicating the vision at the grassroots level.
Third, if we can make Mission USA a project that emphasizes the training of new people in partnership with the seminary, our colleges and MBM/S, time itself will solve much of the leadership problem.
LEADER: Can you give us an example of such a partnership?
BULLER: YMI is the greatest example. We have a loyal group of YMI alumni out there. They are all people who believe in evangelism, church planting and church renewal. They have been on the front lines of min· istry. We must tap into these people and also expand the pool .
LEADER: So you see YMI as a significant piece in the Mission USA puzzle?
BULLER: Absolutely. Technically, YMI has not been authorized as a partnering body in Mission USA, and no YMI representative has been appoint· ed to the board. That might have been an oversight.
YMI is one of the best youth train· ing vehicles of any denomination in North America. YMI, I think, is an incredibly capable organization and if we don't use it we are fools.
The children are the future of the church . What vehicles are we creating today that will permit our kids to be passionate about reaching lost people? I look to the future and want my kids to have more freedom and opportunity to work within the structure of the church - and to change the church-than I necessarily enjoyed when I was a kid
If we can do that, our future is bright.
ETHNICITY
Can a German-Russian denomination become a multiethnic community?
• Direction magazine article probes assimilation challenges facing Latino Mennonite Brethren in North America
THE MISSION USA board is now in place and Mennonite Brethren across the United States begin 1995 with high hopes for church growth and renewal. But church growth has historically brought with it the challenge of assimilating new ethnic groups into the church family . Even the Gospel writer Luke records problems that arose in the process of incorporating the Greeks into the early church (Acts 6 )
The fall issue of Direction, the semiannual journal of Mennonite Brethren schools and the General Conference of Mennonite Brethren Churches, addresses the chal-
lenges of assimilating a variety of ethnic people groups into a denomination that historically has been dominated by people of DutchRussian-German background.
Juan Martinez, former director of hispanic ministries in the Pacific District Conference, writes about the experience of Latino Mennonite Brethren in that issue. Martinez says German-Russian Mennonite Brethren and Latino Mennonite Brethren are both ethnic minority groups struggling with the issue of assimilation into a majority culture .
"The goal for the future will be for Mennonite Brethren to become a multiethnic Christian community where German-Russians, Latinos and others can both affirm and supersede their ethnic identities as they strive together to be one body in Christ, the people of God in the world," writes Martinez , currently serving as director of SEMILLA, an Anabaptist seminary in Guatemala.
Brethren ministry among U.S. Latinos began in small South Texas communities in 1937 Almost 20 years later, work also began in rural California communities among
largely migrant Latinos. Much of the early work focused on rural communities, but by the end of the 1980s, the PDC Board of Home Missions was strongly committed to funding new Latino church-planting projects in
"Latinos,
otherwise fairly assimilated, who have attempted to join these churches have found that the GermanRussian ties are so strong that they never feel at home."
both rural and urban communities.
Today 20 percent of all U.S. Mennonite Brethren congregations are Latino, though less than 5 percent of U.S. Mennonite Brethren are Latino, reports Martinez. The Latin America Mennonite Brethren (LAMB) Confer-
ence in South Texas is independent, but is very small and largely isolated from the rest of the denomination. Latinos in California are slowly working toward being recognized as a separate entity within the larger conference.
Martinez lists several ways in which the issue of assimilation has created tension between Germanic Russian and Latino Mennonite Brethren and limited outreach among Latinos.
During the early stages of the South Texas work, Mennonite Brethren missionaries viewed the Latino population as "foreign" even though, at that time, they as Germanic Russians had been in the United States for less time then the Latinos with whom they were working
Because they had maintained a separate identity, the Latinos were never considered Americans by the missionaries.
These missionaries regarded themselves as assimilated and assumed that Latinos would follow a similar assimilation pattern "The mission workers did not seem to understand the complexity of the Germanic Russian assimilation experience (the 'slowness' of the process, the numerous efforts at ethnic identity maintenance, etc.), nor did they comprehend the uniqueness of the Latino experi-
Martinez
Mennonite
Helen Leyva, shown here leading worship at a Pacific District convention, is among the 5 percent of U.S Mennonite Brethren who are Latino; 20 percent of U.S congregations are Latino
ence," writes Martinez
Martinez believes the assimilationist assumption shows itself most clearly in the language issue. Many missionaries never learned Spanish. Workers in both South Texas and California focused on bilingual young people. The Spanish and Hispanic culture was seen as contributing to spiritual blindness among Latinos. Because missionaries assumed the Latinos would quickly assimilate, there was little ministry in Spanish and little energy given to long-tenn ministry efforts.
In California some of the leaders assumed that assimilation would mean Latino congregations would function as "feeders" into the larger Mennonite Brethren churches. "Latinos, otherwise fairly aSSimilated, who have attempted to join these churches have found that the German-Russian ties are so strong that they never feel at home," writes Martinez.
Martinez believes Gennan-Russian Mennonite Brethren, as well as other "ethnic" MennOnites, struggle in relating to the majority u.S culture. This struggle results in feelings of inferiority which in turn means Mennonite Brethren are most comfortable working with lower class, uneducated, rural people around the world.
"Among Latinos in the u.S. the focus on small, rural and migrant communities has created small, weak and dependent congregations helping to confirm the view of many that Latinos cannot develop strong churches," Martinez says.
He believes that because of this, few strong Latino leaders have emerged within the denomination. Those who have taken leadership roles often find themselves in tension with the larger denominational structure when they attempt to find a place as equals, says Martinez.
"How Latino Mennonite Brethren will fit into a denomination largely administered by Gennanic Russians is a question that is yet to be clearly answered," concludes Martinez. "Solutions will not be easy."
Martinez suggests that part of the problem needs to be addressed by Latinos themselves . They need to realize they are a complex ethnic minority. Any solution will need to deal with a variety of issues . The number of urban Latino congregations needs to
increase and Latino leaders need to address that need.
Martinez also believes Latinos and others should respect and encourage the efforts made by the Gennan-Russian Mennonite Brethren to maintain their ethnic identity for as long as they wish.
"German-Russian Mennonite Brethren need to be helped to develop means of celebrating and supporting their ethnicity that can be gradually separated from formal denominational and educational structures," writes Martinez To those Latinos who wish for rapid denominational change, Martinez suggests love and patience.
Martinez also challenges the Mennonite Brethren congregations who are predominantly Gennanic Russian to become more open to people of other ethnic backgrounds. As the number of Mennonite Brethren Latinos grow, the Gennan Russian leaders will need to share power more consciously and openly with Latinos as well as other ethnic communities. Leadership that is pluralistic will result in greater mutual respect between German Russians and Latinos, says Martinez.-Connie Faber
GATHERING
Women to host educational event
• Canadian network calls for 'healing, discipleship'
THEMENNONITE Brethren Women's Network, a Canada-based group that organized following the 1993 General Conference convention, will be sponsoring its first denominationalwide event on the issue of women in church ministry.
"Invitation to Healing and Discipleship: A Conference for Women and Men" will be held Feb. 18-19 at Concord College in Winnipeg, Man. The featured speaker for the educational conference is Lydia Harder, interim director of the Toronto Medical Theological Centre in Toronto.
Harder received her doctorate in theology from the Toronto School of Theology in 1993. She has become one of the few Mennonite women theologians in Canada and a forerun-
STAFFING
Leader editor to take sabbatical leave
• Katie Funk Wiebe appointed
interim editor through May
DON RATZLAFF is beginning a four-and-a-half-month sabbatical leave from his duties as editor ofthe Christian Leader, effective Jan. 15. The leave will extend through the end of May.
Ratzlaff has been on staff with the Leader since June 1978; he has been editor of the magazine since August 1985. During this his first sabbatical since joining the magazine, Ratzlaff will be pursuing graduate studies in mass communication at Wichita State University.
In his absence, Katie Funk Wiebe, well-known Mennonite Brethren writer and journalist from Wichita, Kan., has been appointed interim editor on a three -quarter-time basis by the u.S. Board of Communications. She will work largely out of her home
Meanwhile, Connie Faber, assistant editor, will increase her half-time position by five hours a week and will assume more administrative responsibilities in the Hillsboro, Kan., office.
Address changes, routine editorial correspondence and advertising inquiries should continue to be directed to the Hillsboro office The mailing address is Box V, Hillsboro, KS 67063; phone (316) 947-55 4 3; fax (316) 947-3266
The mailing address for Katie Funk Wiebe is 836 Amidon, Wichita, KS 67203; phone (316) 269-9185
Wiebe
MISSIONS
Klassens are first workers in Moscow
• MBMjS sends former MCCers for outreach
THEARRIVAL of MB Mission/Services vocational workers Herb and Maureen Klassen in the city of Moscow last month marks the first time MBM/S workers have resided in Russia's capital, a city of 9 million.
The Klassens will continue some of the ministries they began in Moscow under Mennonite Central Committee and will assist Franz Rathmair, MBM/S regional secretary for Europe, in evaluating ministry opportunities in the Commonwealth of Independent States (CIS), particularly Moscow.
In September 1991 the Klassens began working with MCC in Moscow just prior to the collapse of the Soviet Union. They were the only MCC workers living in Russia. Their assignment included exploring church activo ity in Moscow and continuing connections with Mennonites still living in the Soviet Union.
The 1994 Mennonite World Conference membership survey lists Mennonite membership in the former Soviet republics at 3,350 Friesens made visits to Mennonites in the Omsk area, the Tula area, in the Crimea and Orenburg.
The Klassens soon became involved in a new evangelical church meeting in a former communist "house of culture" next to a railway station. Herb assisted in baptisms, communion services and small-group ministry. Maureen initiated prayer and fellowship with women which helped to break down decades-long habits of suspicion of others.
In August 1993 the Klassens started meetings in their apartment for people interested in Christianity. Their experience with the group fostered a deepening conviction that "there is a great need in Russia for smaller church fellowships that are discipleship-centered, peace-centeredchurches that reflect our rich Anabaptist heritage."
Now that they have returned to Moscow, the Klassens intend to follow up with the individuals who were part of this group. Herb and Maureen hope to have "some small part" in the healing process they feel must take place among the Russian people.
"(fhere is a) great need for repentance, cleansing and deliverance from the terrible things that have gone on there," Herb says. "So much innocent blood has been shed, which only the blood of Christ can atone for.
"Only the gospel, in the power of the Holy Spirit, can bring salvation and healing to these dear people."
The Klassens entered the Soviet Union in November 1990 to provide the Soviet Union Network and the Association of Christians in Business with "cultural translation" services: interpreting westerners to Russians and Russians to westerners. During their eight-month stint, they also studied the Russian language. In addition to their official duties, they formed friendships with neighbors in their apartment building.
MBM/S vocational missionaries are self-supported. Under the arrangement, MBM/S functions as the receipting agency, acknowledging and send· ing on whatever funds come in desig· nated for the vocational worker. A number of supporters from the Klassens' home community of Abbots· ford and nearby Clearbrook hav e pledged to finance half of the couple's support . MCC has agreed to sponsor the remaining half .- MBM/ S news release
I MIGRATIONS
Christians leaving Israel area in record numbers
• They are looking for
friendlier environments
THETOWNS of Bethlehem, Nazareth and Jerusalem have been prominent places during the past month as the world celebrated the birth of Christ Jesus. However, many Christians remain unaware of the concern among Middle East church leaders that Christians are leaving the area in record numbers .
Mennonite Central Committee reports that in the last 20 years, some 1.5 million Christians have left the Middle East Many of the cities mentioned in biblical accounts of Jesus's birth and youth have experienced significant emigration.
According to a recent issue of World Vision maga· zine, the count of Christians in Jerusalem has dropped from 28,000 to 10,000 in less than 30 years. Today Bethlehem, Jesus's birthplace, has a Muslim majority for the first time in history. Jesus's boyhood home of Nazareth, 90 per· cent Christian not long ago, is now 65 percent Muslim.
Jesus's boyhood home of Nazareth, 90 percent Christian not long ago, is now 65 percent Muslim.
Though exact figures are not available, the outflow is widespread. Church leaders in Egypt, Lebanon, Iraq, Iran, Turkey, and Palestine report a decline in the Christian population while Syria and Jordan enjoy a more stable situation.
Historically, the Middle East has been a region plagued by poverty, violence, limited economic possibilities and political instability These fac · tors contributed to emigration among Christians and Muslims during the century prior to World War 2.
The creation of the state of Israel
Herb Klassen shown baptizing believers in the former Soviet Union.
thanksgiving along with fruit, nuts, a paring knife and nut crackers for an evening fruit-and-nut banquet Nov. 20.
DALLAS, Ore.-People were encouraged to "bring a big rock" and a story of thanksgiving to the Nov. 20 morning service . The rocks were used to form a memorial rock pile. Following the service the congregation enjoyed an international potluck dinner and participated in a Mennonite Central Committee Christmas fair.
NEW HOPE, Minn.-A musical group from Minneapolis Russian Baptist Church and one of their preachers, Vladimar Sharikov, were special guests for the Harvest Thanksgiving Celebration Nov. 20. Pianist Emilia Vishnevetsky, a 1990 Russian immigrant, provided special music.
BETHANY, Okla. (Western Oaks)-The annual all-church gym party Dec. 2 featured basketball, volleyball, table games and refreshments.
BAKERSFIELD, Calif. (Heritage Bible)"Heart-to-Heart," a friendship ministry between older and younger women is being organized within the church family .
TIJLSA, Okla. (parkside)-A family retreat was held at New Life Ranch Nov. 4-5 .. . . The Tabor College Harvest Crew, a vocal ensemble, was the featured presentation during the Thanksgiving service Nov 20.
• In-house
NEW HOPE, Minn.-The congregation recently voted to change the church name from New Hope MB Church to New Hope
Church of the Mennonite Brethren.
• Ministry
WICHITA, Kan. (First)-Pastor John Warkentin and his family are leading the MB Missions/Services workers' retreat for missionaries in Austria and Germany the first week in January John's wife, Julie, and children Jesse and Jodie, along with Heidi SchepiS, a member of the church, will help provide music and worship and plan a children's retreat. The same retreat will be offered to Lithuanian workers the second week in January. Warkentin will also be speaking in some German and Austrian churches.
SALEM, Ore. (Slavic Christian)-Pastor Boynetskiy traveled to the Ukraine recently to preach and minister to Slavic people there.
• Proclamation
BALKO, Okla.-Gary Hardaway, MB MisSions/Services secretary for communications and public relations, was the guest speaker for the Harvest Missions Festival held Oct. 23
BETHANY, Okla. (Western Oaks)-David Plett, retired pastor, was the guest speaker at the annual Mission Festival held Nov 13
CORN, Okla.-Harvest Thanks Sunday Nov. 13 featured Clarence Hiebert, Tabor College interim president, as the special speaker
SHAFTER, Calif.-Otto and Marjorie Ekk gave a missions overview of their work in
Portugal and Otto brought the morning message Nov. 13 .
REEDLEY, Callf.-Chuck Buller, pastor of Neighborhood Church, Visalia, Calif., was the guest speaker for the Thanksgiving Festival Nov 20 Ray Harms-Wiebe, MB Missions/Services missionary to Sao Paulo, Brazil, and Otto and Marjorie Ekk, MBM/ S missionaries to Portugal, were Missions Sunday guests Nov 27.
HESSTON, Kan.-The Thanksgiving/Missions Festival Nov . 20 featured Marlene Wall and Denise Faul , who have spent summers ministering in Lithuania.
RAPID CITY, S.D. (Bible Fellowship)Harvest-Missions Festival Nov. 20 featured Peter John Thomas, pastor of Faith Bible Church (MB), Omaha, Neb ., and Wycliffe Bible Translators workers Larry and Dianne Mathews.
DINUBA, Calif.-Harvest Missions Sunday Nov. 20 featured Otto Ekk, MB Missions/ Services missionary to Portugal, and Joyce Klaassen who also served in Portugal.
BUHLER, Kan.-MB Missions/Services worker John Selph brought the morning message and also spoke about MBM/S ministries at the Nov. 27 evening service.
FRESNO, Calif. (Bethany)-Leslie Mark, long-time missionary to Mexico now teaching at Fresno Pacific College, was the featured speaker Nov. 20.
BRIDGEWATER, S.D. (Salem)-The college students planned a portion of the Christmas Day worship service, which included a choir cantata
• Teaching/Nurture
RAPID CITY, S.D. (Bible Fellowship)Dean Kliewer, clinical psychologist from Reedley, Calif., was the resource person at a leadership seminar Nov. 11-12
• Workers
HAYS, Kan. (North Oak)-Associate pastor Pat Coyle and his wife, Lisa, were installed Oct. 22.
I • Youth
CORN, Okla.-The Awana clubs raised money to support their club missionary family by sponsoring a Christmas post office service during December Cards for church attenders were sorted and distributed for a dime per card.
FERNDALE, Wash. (Good News)-Pastor Erik Johnson combined storyte lling and drawing in his morning message Nov 13 He addressed the issue of self-esteem in a sermon designed for children grades one through six.
Pictured above is the youth group from the Gospel Fellowship Church of Rapid City, S.D., with Dan Hubbard (top right), the featured speaker at the Central District youth convention held Nov. 10-13 at Camp Okoboji, Iowa The annual event drew more than 140 teens and sponsors, making it the largest gathering in about 10 years. The theme for the weekend was "Places to Go, People to See, God to Serve."
Beaver County, Okla., and died Oct. 22, 1994, at the age of 87. On June 9, 1929, she was married to D.L. Regier, who survives. In addition to her husband, she is survived by three sons, Ed and wife Frances of Fresno, Calif., Don and wife Betty of Denver, Colo ., and Ken and wife Carolyn of Tulsa, Okla.; a sister, Sophia Regier of Enid; 10 grandchildren and 11 great·grandchildren
REIMER, ELMA DYCK, Calgary, Alta , a member of the Highland MB Church, Calgary, was born Nov. 30, 1924, to Fred and Tina Sutton at Winkler, Man., and died Oct. 28, 1994 , at the age of 70 In 1942 she was married to Peter Toews, who died the following year. In 1946 she was married to George Reimer, who survives . They were the pastoral couple of the Sawyer (N .D.) MB Church for almost 11 years. In addition to her husband, she is survived by three sons, Jeff of Regina, Vern and Lome, both of Calgary; her mother, Tina Kain of Brandon; seven brothers, two sisters, eight grandchildren and two great-grandchildren.
SEIBEL, BERTHA KATHRYN, Denver, Colo., a member of the Belleview Acres Church, Littleton, Colo., was born Sept. 1, 1906, to Jacob and Justina Zweigle near
"I can't think of anything I'd rather do, than help students become the best teachers they can possibly be."
Dr. Sharon Zenger Professor of Education and published author
Harvey, N.D., and died Nov. 25, 1994, at the age of 88. On Oct. 16, 1932, she was married to Herbert Seibel, who survives. In addition to her husband, she is survived by two sons, Harlan and wife Marlene of Lakewood, Colo., and Ronald and wife Kathy of Freeman, S.D.; two daughters, Rowena and husband Jerry Plett of Lincolnville, Kan., and Rosano and husband Warren Priel of Englewood, Colo.; one broth· er, Roy and wife Nettie Zweigle of Harvey, N.D.; 14 grandchildren and seven greatgrandchildren.
WALLACE, DAISY MAY, Enid, Okla., a member of the Enid MB Church, was born July 13, 1967 in Oklahoma City, Okla ., and died Dec 2, 1994 at the age of 27 On June 5, 1987, she was married to Trace Wallace, who survives. In addition to her husband, she is survived by one son, Jesse; one daughter, Jennifer, both of the home; her parents, Billy and Sharon McConkey; one sister, DeAnna Garloutte; one brother, Ricky McConkey, all of Fairview; and two grandmothers, Lucille Ryel and Vulah Paxton.
WALTER, MARVIN H., Huron, S.D., a member of the Bethel MB Church, Yale, S.D., was born Oct 31, 1922, to Paul and Rachel Glanzer Waiter at Huron and died
June 12, 1994, at the age ofn On Oct. 3, 1942, he was married to Lillian Wipf, who survives. In addition to his wife, he is survived by two daughters, Jan and husband Willard Wollman, and Nita Walter, both of Huron; two sons, Errol and wife Bonnie of Huron, and Marty and wife Karla of Burnsville, Minn.; and five grandchildren.
• CORRECTIONS
Several corrections, additions or clarifications need to be made regarding information that has appeared in recent issues of the Leader:
• In our November issue, which fea· tured sacred music in the Mennonite Brethren Church, we did not inform readers where to order the new denominational hymnal, Worship Together. To receive information about or order the hymnal, contact Christian Press, 159 Henderson Highway, Winnipeg, MB R2L lL4; phone (204) 667-3560, fax (204) 663-0948.
• JoAnn Brandt, author of the Christmas story "For something special" in our December issue, teaches English at Immanuel High School in Reedley, Calif.
• Contrary to what was reported in our article about two hispanic church planters in the Reedley, Calif., area (December issue), Frank Zabala took English classes at Fresno Pacific College, but did not graduate from there.
• In response to our report of the Pacific District Conference convention (December), PDC treasurer Jim Enns writes: "The Board of Home Missions had originally requested an increase in their spending budget from $157,660 to $198,130, a 26 percent increase The Board of Trustees recommended, and the Executive Board (formerly Coordinating Board) approved the elimination of deficit spending through the appropriation of reserves to balance deficit budgets, as had been approved in prior fiscal years. This decision, not 'projected income shortages, ' as stated in the Leader, resulted in the adjustments reducing the Home Missions spending budget to $145,130, an 8 percent decrease from the 1993-94 approved Home Missions spending budget.
"The Leader also stated, 'The revised expense budget for 1994 -95 totaled $224,000 a reduction of almost 21 percent from the previous year " The fact is that the approved expense budget of $224,000 is only 7 percent below the 1993-94 approved expense budget of $241,350
"Finally it should be stated that the Coordinating Board, since its inception, has always acted as the 'conference in interim' without this provision being explicitly authorized in the bylaws [of the district 's constitution] This bylaw change merely placed the authority in the bylaws into conformance with more than 20 years of practice "
CLEARINGHOUSE
POSITIONS AVAILABLE
SUPERINTENDENT/PRINCIPAL needed beginning in the 1995-96 school year at Immanuel Christian Schools in Reedley, Calif Appropriate credential preferred with master's degree or equivalent experience Teaching experience in grades 7-12. Administrative experience preferred Please send resume and request for official application to: John Thiesen, Governing Board Chair, Immanuel Senior and Junior High Schools, 1128 S Reed Ave., Reedley, CA 93654
INSURANCE POSITION-Mennonite Aid Plan of the Pacific Coast (a fire and casualty company), is looking for a dynamic general manager with experience in marketing to the insurance industry. Knowledge of reinsurance, industry reporting requirements and ability to motivate people are critical. Resumes accepted until 15 February 1995. Position will be filled prior to 1 June 1995. Offices located in Reedley, Calif., serving five western states Qualifications and job description available upon request. Salary and benefits commensurate with experience and education Reply to Vern Warkentin, 18685 E. Floral Ave., Reedley, CA 93654.
MENNONITE CENTRAL COMMITTEE is accepting applications for assistant director in the Personnel Department (Akron, Pa.). This three-year position is available March 20, 1995 Qualifications include a commitment to Christian faith, active church membership and nonviolent peacemaking. Applicants must have a bachelor's degree, training in psychology, social work or education, interviewing experience and MCC service experience. Writing skills, initiative and travel are necessary. Interested persons in the United I States contact Dwight McFadden, 21 South 12th
ApPLICATIONS REOUESTED FOR : DIRECTOR OF MUSIC AND WORSHIP
First Mennonite Brethren Church in Wichita seeks a Director of Music and Worship. The ideal candidate will have a master's degree in music. or equivalent This is the primary staff position for our music ministries including. but not limited to. music. worship and drama. The applicant should demonstrate an ability to orchestrate special events designed to attract individuals in our community
We are a growing church family of about 600 people Please submit your resume to:
David Wittich. Chair; Search Committee
First Mennonite Brethren Church 8000 W 21st Wichita, KS 67205 - 174 4 1316) 722 -5885
FAX: 1316) 722 -5931
Street, P.O. Box 500, Akron, PA 17501-0500; phone (717) 859-1151. In Canada contact MCC Canada Personnel, 134 Plaza Drive, Winnipeg, MB R3T 5K9, phone (204) 261-6381. Applications due Feb. 24, 1995
WATERLOO MENNONITE BRETHREN CHURCH, a large and growing congregation, has an opening for an associate pastor in Christian education, with an emphasis on children's ministries Experience preferred Starting date is negotiable. Please submit written applications or nominations by Feb. 1, 1995, to: Peter Derksen, Search Committee Chair, clo Waterloo MB Church, 245 lexington Rd., Waterloo, ON N2K 2E1. Information about this pOSition may be obtained from Mike Frantz, senior pastor (519) 8855330.
COMMITMENT
First Mennonite Brethren Church
Worship Together
At Palm Village, we're committed to caring for seniors. The Living Legacy Fund provides support for residents who have outlived their recources. Thanks to your generous gifts, more than 150 residents receive assistance each year. For more information on how you can make a difference, call
DAVID REIMER
EXECUTIVE
DIREClDR (209) 638-6933
lIC # 100404809 701 W. HERBERT P.O. BOX 1028
MERGER
No date for merger
The Mennonite Church General Board has unanimously endorsed merger of the Mennonite Church (MC) and General Conference Mennonite Church (GC), but it does not want to set a date for it. Meeting in November, the MC's top decision-making board decided to ask the GC/MC Integration Exploration Committee to drop from its proposal the target date of 2003 for integration to be completed. The board also favors waiting until delegate assemblies in 1997 or 1999 to set a date for full integration The IEC will consider the board's request next month. The merger of the largest two Mennonite groups in North America would involve about 165,000 members. (Gospel Herald) DID YOU KNOW ...
Pontius' Puddle
'"'ERE, PONTIUS. 1.'M FOOt> .0 MEMBERS WHO EARN BELOW THE POI/E'trrY LINE.
\tJHA'T MAt)E" VOOil·UNK. MV SAlAF.'1 IS
YOUTH
Looking for solutions
Teenagers today are look· ing for solutions to life's problems, say two Mennonite Brethren youth workers in Reedley, Calif. And that's a role the church can fill. "They see all the gang violence and kids are getting killed, and feel like there has to be something else out there to life," says Cheryl Aleman, who works with youth at EI Faro MB Church.
CRIME
"Our goal is to be there for them and show that there is something more, and answer their questions , " Aleman said in the Reedley Exponent. Mark Thompson, youth pastor at Reedley MB Church, said Christian youth face the same temptations as others. "But I do feel that most of today's Christian teens are wiser than when I was a teen, having learned a lot from their parents' mistakes," he says. "They want more out of life than what they see
around them and are tuming back toward Christ and families." (Mennonite Weekry Review)
INDIA
Partners in problems
• In 1990, more than 66 percent of the 81 percent are prosecuted and 59 percent men charged with robbery and 68 percent or 1.9 million are convicted. 500,000 of the of those charged with burglary tested positive for drugs. (The New York Times Magazine)
• America spends seven times more money on transportation and 12 times more on public welfare than is spent on criminal justice activities-police, courts and corrections. (U.S. News & World Report)
• Less than 10 percent of burglaries result in arrest and barely 1.2 percent in imprisonment. (USN&WR)
• Of the 3.2 million criminals arrested, 1.9 million are sent to jail. (Staying Safe)
• Between 1973 and 1992, the population of American prisons grew from 210,000 to 884,000. Yet in 1991 a record high number of 1.9 million violent crimes was reported by law enforcement agencies. (Staying Safe)
• A national poll conducted by The W irthlin Group found that four out of five Americans favor community corrections programs over incarceration for nondangerous offenders. (Staying Safe) -compiled by Connie Faber
General Conference Mennonite Church (GCMC) congregations in India are having their share of leadership struggles too. In November, delegates repre· senting 19 of the 23 Bharatiya GCMC churches (5,500 members) gave a "no confidence" vote to the chairman and vice chairman, neither of whom were present at the meet· ing. The delegates voted new officers to all leader· ship positions. The original leaders have declared the Nov. 2-5 meeting to be unconstitutional and have subsequently flIed a law· suit.
In 1994, an ongoing leadership fight in the Men· nonite Brethren Church of India (65,000 members) resulted in the establish· ment of two competing leadership boards. The International Committee of Mennonite Brethren (lCOMB) and MB Mis· sions/Services have been involved in attempting to mediate the situation.
Several GCMC pastors in India shared some possible reasons for their leadership struggles with Larry Kehler, secretary for Asia for the Commission on Overseas Mission of the General Conference Mennonite Church. Among them:
• People who were corrupt were attracted to the leadership positions because of the money that was available through mission agencies (the churches contribute 70 percent of the BGCMC budget and over the years there have been charges of embezzlement.
• People wanted to be leaders because of the possibility of foreign travel to events such as Mennonite World Conference and the Asia Mennonite Conference.
• A number of church members have retired from government work and are eager to seek power in the church. (GCMC)
CONVERSION
Dahmer's deliverance
The Church of Christ minister who baptized Jeffrey Dahmer believes the convicted serial killer made a genuine commitment to Christ. Dahmer, who once said he killed and cannibalized young men because he thought he was the devil, was beaten to death Nov. 28, allegedly by Christopher Scarver, a convicted murderer who thOUght he was Christ.
"When I came into the picture, (Dahmer) was thinking very hard about conforming to God and trying to get right with God," says Roy Ratcliff, who baptized Dahmer. "Much of the hatred and evil we associate with him was in his past. He still had a keen sense of remorse and gUilt
that he carried with him to the end of his life. He felt badly for what he had done, and also felt a sense of frustration because there was nothing he could do to make it right."
Ratcliff visited Dahmer regularly after the baptism, including a final visit Nov. 23. "Jeff negatively illustrated how Iowa person can sink when they have no direction from God in their life, and on the positive side, he's an indication of how high one can rise if one will only embrace God," Ratcliff says. "He made a major turnaround. If someone like Jeff Dahmer can be saved, then others of us can be saved as well." (EP)
AWARDS
Bah humbug
The Fellowship of Merry Christians (FMC) has presented its first Scrooge Award to the Jesus Seminar for publishing-at Christmastime last year-a book designed to create doubt about who Jesus is and what he said. The book suggested that Mary was not a virgin when she bore Jesus, and that the father was either Joseph or some unknown man.
The Jesus Seminar is a group of religion scholars who meet each year to "vote" on which parts of the Bible they believe are authentic. The group has decided that only a fraction of the sayings attributed to Jesus were actually uttered by him, and that Jesus never regarded himself as the Messiah.
FMC's Scrooge Award will be given each year to "the organization or group whose humbug most insistently dampens the Spirit of Christmas at Christmastime ." (EP)
MISSION
Churchly absence
Churchgoing has declined slightly among all age groups except senior citizens, according to Roper Starch Worldwide. The polling agency found that 28 percent of those who said they attended a religious service in the previous week were 60 or older, up 5 percent from 1976. Despite media predictions of an upsurge in baby-boomer church atten-
dance, only 38 percent of Americans between ages 30 and 44 said they attended church during the previous week, down from 42 percent in 1976. Churchgoing among younger adults, ages 18 to 29, fell from 35 percent in 1976 to 27 percent in 1994.
The study also found that women are more likely to be churchgoers than men. Also, professionals, managers and other whitecollar workers are more likely to attend church than blue-collar workers. (EP)
ETHNICITY
The great hispanic transfer Hispanic
Catholics in North America are abandoning their church at the rate of 60,000 a year, according to Andrew M. Greeley, the Catholic priest, sociologist and novelist. Some remain unchurched, but many have found a place in the pews of evangelical congregations. Twenty-five years ago, North America was home to fewer than 100,000 hispanic Protestants Today there are slightly more than 5 million.
Catholicism, once the overwhelmingly dominant religious tradition among hispanic Americans, is no longer automatically their Christian community of choice. Many observers believe that this shift signals a change laden with profound implications for u.S. culture, politics and society.
Among the reasons offered for the shift:
• Some say hispanic Catholics have been lured away by what Pope John Paul II has called the "rapacious wolves," the mostly Anglo-American evangelical missionaries in Latin America
• Many Latin Americans were only "cultural Catholics," with fleeting attachment to Roman Catholic doctrine; they identify Protestantism with their new land and so join Protestant churches.
At any rate, hispanics account for almost all recent growth in evangelical churches, even in predominantly black and anglo congregations, according to Jesse Miranda, a professor of theology at Asuza Pacific College near Los Angeles. (Christian Century)
