SEPT. 11 IS SEARED INTO MY MEMORY. Never before has an event so dramatically impacted the way I see the world. But not all the impact came from the terrorist acts themselves. One of the greatest things I learned was that I am not alone.
Within hours, words of love and empathy from brothers and sisters around the world came to me and many others bye-mail, phone calls and word of mouth. They repeated one thing over and over-you are not alone. Many of them have lived with terror and war far longer and more intimately than I ever will. While they shared our outrage and anguish, they also encouraged us to fervently seek and turn to God for wisdom and comfort.
This issue of the Leader includes some of those voices as well as others that call for a commitment to biblical peacemaking. The Mennonite Brethren denomination is part of the historical peace church tradition, and this issue reflects that heritage. Interestingly, MBs and other Anabaptist denominations are not the only ones that takes seriously the scriptural call to peacemaking. Protestant denominations like the Baptists and Methodists also recognize nonviolence and peacemaking as valid calls of Scripture. While we did not have room to include their voices, we did include ways to find out more about their efforts on page 19.
In the aftermath of Sept. 11, many are struggling with what it means to be a peacemaker. What do we do with Jesus' commands to love our enemies? What does that mean as we confront evil and war? It is my hope that this issue will help us understand a bit more about what biblical peacemaking is and how it impacts the world.
Blessings. -GA
COMING
JANUARY 27-Mennonite World Conference Fellowship Sunday
FEBRUARY 17-Peace Sunday
MARCH 11-13-Pastor's Orientation, Nebraska
MARCH 15-16-U.S. Conference All-Boards Meeting, Fresno, Calif.
-JULY 25-27-U.S. Conference and General Conference conventions in Abbotsford, British Columbia, Canada
ART CREDITS: Cover: Colombian soldiers, Brad Thiessen; Congolese child, Arnold and Rose Prieb; Afghan boy wounded by bombing, Dr. Herb and Ruth Friesen; World Trade Centers, AP photo. Page 7, Priebs; Page 9, True Life, MBMSI; Page 10, Gerald Falk; Page 11: Indian MB church entrance, Dave Dyck, Indonesian mission workers, Frieda Esau; Page 17, see cover credits. Printing by Valley Offset Printing, Valley Center, Kansas.
VOLUME 65, NUMBER 1
Agony out of Africa
How the MB church in Congo responds to its experience with war, conflict and exploitation. BY NZASH LUMEYA
A letter from the Congo
A letter from two people visiting the Congo, a country plagued by civil war. BY MESACH KRISETY A AND LARRY MILLER
When elephants fight
Why a Paraguayan finds that the first war of the new millennium is in fact an old-fashioned religious war. BY ALFRED NEUFELD
A hand of compassion
How MCC brought Christianity to
Encouragement from those who
and
DEPARTMENTS
BOARD OF COMMUNICATIONS: Kathy Heinrichs Wiest, chair; Peggy Goertzen, Harold Loewen, Phil Neufeld, Dalton Reimer.
The Christian Leader (ISSN 0009-5149) is published monthly by the U.S. Conference of Mennonite Brethren Churches, 315 S. Lincoln, Hillsboro, KS 67063. The Christian Leader seeks to inform Mennonite Brethren members and churches of the events, activities, decisions and issues of their denomination, and to instruct, inspire and initiate dialogue so members will aspire to be faithful disciples of Christ as understood in the evangelicaVAnabaptist theological tradition. However, the views expressed in this publication do not necessarily represent the position of the Christian Leader, the Board of Communications or the Mennonite Brethren Church.
The editors invite free-lance article submissions, essays to Forum and letters to the editor. Forum is open to members or attendees of Mennonite Brethren churches. The essays can address any issue of relevance and interest to the faith and life of the Mennonite Brethren Church and should be no longer than 800 words and include the home church and occupation of the writer. A SASE must accompany articles and forum essays.
The Christian Leader is a member of the Evangelical Press Association and Meetinghouse, an association of Mennonite and Brethren in Christ editors.
EDITOR'S OFFICE: Carmen Andres, Editor 101 N. Capitol Parkway Montgomery, Alabama 36107
Phone: (334) 834-3338
Fax: (253) 369-9423
E-mail: editor@usmb.org
Subscription rates are $16 for one year, $30 for two years, and $42 for three years ($20, $38 and $54 in Canada); $1.50 per copy. All subscription requests and address changes should be sent to the Circulation Secretary at the Main Office. All advertising inquiries should be made to the Editor's Office.
Postmaster: Send address changes to the Christian Leader, Box 220, Hillsboro, KS 67063. Periodicals postage paid at Hillsboro, Kansas.
ASSOCIATE EDITOR
Connie Faber
EDITOR
Carmen Andres
voices from around the vvorld and at home crying out for peace
In the following pages, each of us may find things we agree with and things with which we do not. But perhaps we alsowill find a place to begin understanding and talking with each other about the role of peacemakers in our world.
WHEN THE TERRORISTS ATTACKED New York and Washington, D.C., leaving thousands dead, America was In shock. While we had experienced brushes with terrorism on our soil-the 1993 bombing of the World Trade Center and the Oklahoma City bomblng-no one could anticipate the destruction and death that occurred sept. 11.
Immediately, our Mennonite Brethren and Anabaptist brothers and sisters from around the world sent e-malls or made phone calls expressing heartfelt anguish and sympathy. Many of those e-malls and phone calls carne from those who for years have lived with war, terrorism and the tunnoll and suffering that comes with them. In the weeks and months that followed, those voices continued to speak, lending their wisdom and experience. Amazingly, many of those voices-voices from the midst of war and terror-adYocated for peacemaking.
In this Issue of the Leader, we give space to those voices. The Mennonite Brethren denomination is an historic peacechurch (see "What Is a peace ohurch?" page 14). The last five months have been a challenge to those who advocate peacemaking and this issue reflects that struggle. Within the next few pages, you will hear from voices of MBs and Anabaptists around the world. Then, In the following pages, voices from our own country grapple with what It means to be peacemakers in the U.s. In the wake of sept. 11-
Answers are hard to corne by these days. In the following pages, each of us may find things we agree with and things with which we do not. But perhaps we also will find a place to begin understanding and talking with each other about the role of peacemakers In our world. -the editor
BY NZASH LUMEYA
THE KUDILA FAMILY PRA YED for a taxi-mini bus. They led a mission committee in a local Mennonite Brethren church in Kinshasa, the capital city of seven million in Congo. They bought a VW mini-bus from Belgium and drove it to my house. They wanted to praise the Lord for it and beg him to protect it. They had decided to give monthly support to God's mission out of the income generated through their endeavor. Together, we asked the Lord to be their helper.
That was before August 1998, before the war broke out. In the early days of the war, Kudila's children were killed and the mini-bus was destroyed.
I had the radio on that day. International radio broadcasts invited millions of Kinshasa's population to cross the Congo river to reach safe camps prepared by the UN. These announcements troubled the whole city. In need of comforting news, I turned my radio to the local station. They gave more details confinning that Kinshasa was indeed being terrorized. Foreign soldiers shelled the city. The invaders tried to take and control the airport by force, but they were fought back.
During this heavy battle in and around Kinshasa, Kudila's house was destroyed. His VW mini-bus was confiscated and his children killed. While Kudila escaped death, he is traumatized and still asks many questions.
Where was God? Why did he let that happen? Is he listening to the voices of his people in Congo who live in the midst of war and cry out for peace?
A land of war
The Democratic Republic of Congo is the third largest African country-home to the largest Mennonite Brethren and the second largest Mennonite population
Refledions on war and terror in the Congo
in the world. Since 1990, the Congolese MB Conference has increased its cross-cultural evangelists from four to 20 people. Pygmy MBs are the newcomers in this family of God. Kinshasha is home to the 8,000 Mennonite Brethren of the Kimbanseke MB district, who worship in 20 local churches in Lingala, French and Arabic.
But Congo is unjustly crippled. We are intimate with war, conflict and exploitation. We have endured it for over a century. Since 1885, Congolese people had no input in their economical and political destiny. The price of our resources-rubber, diamonds, gold, tea and coffee-is marked by the customer rather than the seller.
In 1885, the major European powers carved up Africa and created the Congo Free State, one of the most brutal and exploitative of all African colonial regimes. Congo remained a Belgian colony until June 1960, when the region gained independence and was renamed the Democratic Republic of Congo.
But the country collapsed into disorder a few months after gaining independence, and Mobutu Sese Seko seized power in a military coup, naming himself president in 1965. In 1971, Mobutu changed the name of the region to Zaire, and for the next two decades he ruled as a dictator. During that time, Zaire was a pawn in the Cold War. Mobutu was supported by Western powers, who saw him as a counterbalance to the Soviet influence in the region. But under Mobutu's rule, the economy disintegrated as public funds were diverted into his private bank accounts.
In 1994, 1.3 million refugees fled to camps in eastern Zaire after war broke out in neighboring Rwanda. In 1996, a wider anti-Mobutu opposition took over the country. A year later, Laurent-Desire Kabila
Where is our God?
Why does he not stop the war on Congo? Are we forgotten?
became the head of state and changed the name of Zaire back to the ORC.
In August 1998, the war broke out again. Like a burning fire set by an arsonist to destroy a dry forest in summertime, so multi-national women and men have used local diamond, gold and shore oil to buy machine guns, dynamite, grenades and bombs to kill innocent civilian Congolese.
More than three million Congolese have died within the last three years of attack on Congo.
Congo is being looted internationally. Six armiesfrom Angola, Burundi, Namibia, Rwanda, Uganda and Zimbabwe-have "Balkanized" the Congo into four warring parts. The economy has gone from formal to informal. Because of the Balkanization and broken infrastructures, human and material resources are scarcely circulating within Congo. It is much easier to fly from Kinshasa to a city outside of the Congo than to a city within Congo itself.
Our land is also suffering. Not only have elephants been driven away but the trees are being slaughtered for lumber in order to accommodate multinational demands. Congo has the second largest tropical forest in the world, and its misuse could have an impact on the global ecosystem. The destruction of this divine gift is already producing painful results-erosions. Before the recent war, Mennonites were involved in planting trees in Bukavu as part of a Christian peace witness to a city in unjust agony.
The war in Congo has taken its toll on Mennonite Brethren Congolese. Jobs are taken away by the war. Congolese are crippled economically. Hospitals have become mortuaries. One must fly out of Congo to get good health care. This commodity has become a luxury available only for the rich. The country is very rich, but its population lives below the poverty level.
Economical war on Congo is making it difficult for Mennonite Brethren to sustain the church missions and organizatiOns of the past. Local currency weakens daily. A credit union to help the poor, started by the Mennonite Brethren lay movement in Kinshasa, had $9,000 in 1997. InJune 2001, they had only $900 and had to layoff many of their staff.
Where is God?
This war has raised many spiritual and ethical questions among us. As a Mennonite Brethren pastor and mission professor, I have been confronted by many questions related to God's justice and rightebusness. People keep asking me if the massive destruction in Congo is part of God's will. Mennonite Brethren young people are struggling with their belief in nonviolence in a context where their country is being looted and their siblings are killed by armed teenagers.
How do you understand God's holiness in a country where the wicked seem to prosper and
enjoy good health but Christ's disciples are exploited and do not have access to decent basic health care? Pastors and widows are abandoned to themselves. I watched my own father, a Mennonite Brethren pastor, struggle with this issue.
Is God loving and holy? Why is he silent dUring Congolese massacre through centuries? How can God's righteousness be reconciled with international structural exploitation and violence that has been destroying Congo during the last century?
Where is our God? Why does he not stop the war on Congo? Are we forgotten?
The way of peace
How does one answer this international plundering of the agonizing country of Congo? How does a Mennonite Brethren deal with the Congolese lament?
The following points have helped me as I have struggled with my country's anguish and my people's suffering.
• The war is not God's initiative. He does not want to see Congo in war. The agony of Congo grieves the heart of our Lord Jesus Christ.
In his sovereignty, God has permitted this war. Mankind has chosen to go their sinful way of hatred. Our sin against Jesus has produced the war in Congo. The war in Congo is a manmade war. The Holy Spirit has let people practice their will.
• God calls us to peace. He does not order his followers to kill each other but to share his love with one another. Christians are called to pledge for peace-"God blesses those who work for peace, for they will be called the children of God" (Matt. 5:9).
In his love, God keeps calling us to come back to the cross for the total transformation of our will, knowledge and affection. Congolese MB churches are calling for national conversion. Congolese and all those who are involved in the destruction of lives in Congo need to repent. Confession of sin and forgiveness are needed for the re-birth of Congo.
There is hope for change, peace and comfort. We can see it in our churches, which are growing both in number and depth. Peace is at the core of biblical evangelism (Eph 2:14-16). Through Bible study, we have learned to take the way of peace seriously and share it with refugees.
Christ has used this way of witnessing as we have reached out to others both within and outside of Congo. I can still remember receiving an invitation to plant Mennonite Churches in the eastern part of Congo because of the Christ-peace of our witness. In the 19905, many brothers and sisters from neighboring countries opened themselves to God's love through our evangelism. Unbelievably, people come looking for preachers so that they can hear the Good News. The Holy Spirit is transforming people from
the inside out.
Imagine what would happen if we all took seriously God's call to peace. Each of the six African countries with armies in the Congo is more than 70 percent Christian. Congo is more than 95 percent Christian. If each Christian citizen of these seven countries took the great commandment seriouslyto love the Lord with all one's heart, soul and mind and love one's neighbor as oneself-the Mennonite Brethren family of Kudila could reap the result of love in Christ. Christian oneness not only could have saved Kudila's VW mini-bus from destruction but saved his children from unnecessary death.
• Prayer and advocacy are needed on behalf of Congo in order to further God's Kingdom in
Congo and abroad. Inter-dependency in God's mission remains the core of our obedience as members of the global body of Christ in this third millennium.
You are not alone
As a global family, we have the blessing of sharing our struggles with each other. Sept. 11 was felt in Congo. African Mennonites Brethren are in sympathy with you. Days and nights have been offered in prayers for guidance and discernment. Our prayer for you is that you would know "the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God" (2 Cor. 1: 3b-4) .•
Nzash Lumeya is an associate professor in world missions at the MB Biblical Seminary in Fresno, Calif., and a missiologist consultant with MBMS International, the global mission agency of North American MB churches.
Dear Sisters and Srothers,
We greet each of you In the name of Jesus Christ and on behalf of the worldwide family of faith. Before leaving the Democratic Republic of the Congo, where we are now on a pastoral visit to Mennonite World Conference member churches, we received messages of condolence and concern for your welfare from various parts of the world. In every place we visit, the first questions asked are about you and your faithfulness to Jesus Christ.
The letter to the Hebrews speaks of "a great cloud of witnesses." As we write this letter, we are surrounded by members and leaders of the Mennonite churches of the Congo. Together with '.hem, we bear witness to you that you, too, are surrounded by a great cloud of brothers and sisters.
From the moment of the first news of the tragic events of sept. 11 and during the dIf.. flcult weeks since then, the worldwide family of faith has
been holding you up In heartfelt prayer. Wetraveled through restricted areas In the Congo, where Mennonites and their compatriots have been suffering under the
love and fervent prayers.
These same sisters and brothers also ask If you are keeping your eyes fixed on
life situation, they know you
More than 84,000 MBs and their famifies, including these children, live in the Congo. In Angola, there are 4,600 more.
effects of war, economic c0llapse, political crisis and more than two million deaths. expressions of grief and darlty with AmerIcans and with you In particular are prominent In nearly every meeting and worship service. Those we meet ask us to assure you of their fraternal
now face heavy pressure and high obstacles as you seek to follow and bear witness to the savior, who loves enemies. They believe a warlike response to the sept. 11 violence will harm many people and Impede Christian witness around the world, directly or Indirectly, Includ-
Ing here In Africa.
They encourage you to seek a message from God amidst the present events and to seize this opportunity to reinforce your proclamation of the gospel of peace, as they have tried to do durIng the war years In the Congo. We have reported that you are focusing on the PrInce of Peace and that you are searching for ways to promote his ways. They will c0ntinue to follow your decisions and actions, surrounding you continually with prayer.
May God give you the strength to run with perseverance the race marked out for you. Keep the faith! •
Mesach Krisetya, president of Mennonite World Conference, Ii'!es in Indonesia. Larry Miller, executive secretary of Mennonite World Conference, lives in France.
Adapted from a letter to members and heads of U.S. Mennonite and Brethren in Christ churches written from the Congo, OCt. 7, 2001.
whenThoughts of a Paraguayan on the dangers. of a "religious" war
BY ALFRED NEUFELD
THERE IS A CABLE TV in the student social room of thelnstituto Biblico Asuncion campus in Paraguay. I had just came out of a busy editorial C<"""---eeting of our local Christian newspaper Panorama Cristiano on that Sept. 11 morning. A colleague urged me to watch the news about an airplane acci.dent in New York. At first, I didn't give it much attention. But, after a few more hours, all of us realized that this "airplane accident" would have unsuspected international repercussions.
And soon it was clear, as an African saying states, ''When elephants fight, the grass takes the worst part."
An old-fashioned religious war
The first war of the new millennium and the first international crisis of postmodernity is in fact an old-fashioned religious war. Constantianism and the dream of "Christendom" isn't over, as the late author and theologian John H. Yoder warned us. Islamic fundamentalism's promotion of armed confrontation and suicide attacks is in line with some Koranic teaching and the practice of Muhammed, the founder of Islam. Islamic religion, even in its best moments, understood itself as a territorial religion with sacred places, dividing world geography basically into two camps: the house of Islam and the house of war, the latter belonging to Christian, Jewish and Hindu unbelievers. Historically, Christian theology has considered
CHRISTIAN LEADER
Islam as "false religion" because of this "territorial power character" and its lack of divine salvation and a divine savior for sinners in favor of "unconditional surrender" to Islamic law.
I find it sad that once again in history a vast majority of western Christendom react in an "Islamic way" instead of choosing the "Jesus way."
In the weeks following the attacks, one of the first things I noticed was the heavy war and religious language being used by the "international alliance against terror." First, war language was used by U.S. officials and media-"targets" had been successfully hit, "missions" had been "accomplished" and the death of civilians, children and old folks were referred to as "collateral damage." If the campaign was to "succeed," said officials, the main Taliban and Ai Qaeda leaders "must be killed." President Bush's slogan, ''Wanted: Dead or Alive," set the stage for an old western movie, where the "good guys" fight and kill the "bad guys" and the "evil-doers." Then the Southern Baptist camp together with many other Christians issued the statement that America has biblical authority to bomb terrorism in Afghanistan.
In December, the last Taliban of Kandahar surrendered and a spokesman considered "the world will be a better place without the Taliban." He might be right in that human rights might be implemented in a broader sense-and that, of course, is something the church of Jesus always will applaud.
But the idea of religious war must be rejected categorically by the followers of]esus. Even the Vaticanan old pioneer of crusades--reflects this. Contemporary spokesman Pope John Paul II says, "If we speak of religious wars, we can only talk about false religions."
Finding the church's role
The church of Jesus has had a hard time these days trying to find its role. Answers are not as easy as some Christians have proposed. To produce "bib-
Hcal authority" in matters of war is very problematic, and assuming that bombing will assure peace has historically proven to be wrong in most cases.
While the church is not sure about its role, we do know one thing: the role of the church definitely is not that of a war adviser to those in power, telling presidents what to do. We might not have all the answers to international terrorism, but it's clear that our role is to live out the message of the Kingdom of God. The church is a medium of God to act in history.
The hand of comRassion
IT WAS IN THE YEAR
1947, when I was nine years old, that I first heard the name Mennonite. My father was at that time stili a prisoner of war. My mother had her hands full trying to feed her three children and herself. During this time, Mennonite Central Committee (a Christian world relief and development agency) was distributing clothing and food to those In need In Neustadt/ Welnstr8sse, Germany. The Mennonites also gave my mother work at their MCC house. WIth these earnings and the food packages she receiVed, Mother was able to keep us above water.
I noticed the MCC slogan, In the name of Christ, on the boxes and canned goods, but I could not make sense of It because I had not, In my entire life, heard about Jesus Christ. My parents had left the church when father's political convictions were at odds with the religious teaching. But for sure, we were thankful for the help we received In those postwar daysl The wrapping of the help was secondary.
My father retumed home from prisoner of war camp In
1948. A few weeks later he was arrested because of his political convictions. this resulted In social isolation for us as a family. No one wanted to have anything to do with us anymore-all except the MCC
By Gerhard luther
The statement of one of the MCC workers became a lifelong memory for me: "We are not Interested In what this man once was. We know that his family needs help, and that Is our concern."
tlonshlp with Christ. He died soon after, at the age of 47. Besides being a distribution point for clothing and food, the MCC house was the site of Bible studies and children's clubs. These activIties led to the formation of the Mennonite Brethren congregation of Neustadt In 1960. My mother was one of the nine founding members. I too began to consider seriously the claims of Christ and became a believer at age 17. During the years of university studies, I was baptized. looking closely at the history of the Anabaptists and the contact with many Mennonites from different countries led me to make this church my own spiritual home. Here I have my roots. And for this I am deeply thankful to our lord Jesus Christ. •
Dwight Wiebe (above) was involved in work with German prisoners of war following World War II. He worked under both Mennonite Central Committee and the Board of General Welfare and Public Relations, which later became part of MBMS International (the global mission agency of North American MBs). Today, more than 14,000 MBs and fraternally related MBs and their families live in Germany. Another 350 live in Austria.
workers. They stili cared for our family. They went to the French military authorities and asked permission for my rnotf). er to visit my father In prison.
This practiced ChristianIty has Impacted our family deeply. After he was released from prison, my father found a personal rela-
Gerhard Luther is a professor in NeustadtjWeinstrasse, Germany, and a member of the executive committee of the German MB conference. Reprinted from True Life, a coffee table book commemorating 100 years of MB global mission, available from Kindred Productions at (800) 545-7322.
And, as Yoder puts it, "The medium is the message."
As we seek to find our role as the church and disciples of]esus, there are several things we can consider:
• Sacredness of life. Paradigms are changing rapidly, and the challenges of being a peace church and the duties of being Christian peacemakers change alongside. Today, the challenge for Christian testimony in public will be combining the search for justice with the search for peace.
As Anabaptist and Mennonite Brethren churches, we've done quite a bit of homework in face of the challenges of the twentieth century-the Selhstschutz (the "self-cleansing" of the Nazis), two world wars, the arms race and the Cold War being a few examples.
International terrorism and interreligious hostilities seem to be the peacemaker opportunities of the future. Many of our churches have had very little experiences in this area, but our brothers and sisters from Congo, Colombia, Peru and the former Soviet Union can teach us some lessons in this new field (see ':Agony out ofAfrica" on page 4).
In this broken world, peace and justice will never be accomplished completely. It is because of this that I think the absolute sacredness of human life must even be placed above the search for justice and for peace. Terrorism, interreligious hostilities and the collapse of Just War theory because of the new armament technologies are new challenges. The sacredness of human life has been the same during the centuries.
• Reading history. Every war and every major conflict is the result of a particular reading of history. The reading of history tells society who is right and who is wrong and which is the historic role a particular group has to assume.
Both sides in this war reflect their own reading. President Bush, according to his reading of history, understands his particular role of leading an international coalition against terrorism. And according to his historical role, he holds a confrontativeposition: "Those who are not with America are with the terrorists." Bin Laden and Mulah Omar also have their particular reading of history which enables
A letter from Guatemala
Dear brothers and sisters in our shared walk to follow Jesus:
As believers in a God of Love and Peace that is pr. sent in all of history, we share with you our own rience. Many of us here in Guatemala and throughout Latin America have mourned the loss of loved ones, separated from life and from love by the selfish belligerence of others who believe that solutions can come through destruction and death. Our experiences of great bloodletting and war throughout Central America have persuaded us that there is no cause, religious or political, that warrants the loss of even one human life. We have survived such desperation and fear because of our certainty that our Lord, creator of life, stands with the smallest, those who humbly place all of their trust in him. We believe that he has overcome death through the love of his risen son. At the same time, we wish to share that our experience has taught us that God is among us today, washing away our tears with the noble acts of solidarity. Perhaps the most signlfl·
cant signs of God's presence corne in the everyday deeds of love for us from our neighbors, or even from the stranger who, In offering a hand, becomes the hand of God that wipes away our pain with our tears. Is. 25:8 says, "He will swallow up death forever. The Lord God will wipe away all tears and take away forever all insults and mockery against his land and people." •
There are 10 MB conferences-with more than 13,500 membersin the Latin American countries of Colombia, Brazil, Mexico, Uruguay, Peru, Panama and two conferences each in Paraguay and Venezuela. Many of the people in Latin America, like Orlando of Peru above, live in countries that have first-hand experience with war and/or terrorism on their soil.
This is adapted from a letter written by the directors, teachers, students, and administration of the Anabar:r tist Seminary in Guatemala. It is reprinted from Where Was God on September 11? (edited by Linda Gehman Peachey and Donald Kraybill) by permission of Herald Press, SCottdale, PA. Copyright 2002.
More than 72.000 MBs and their families live in India. a country which has experienced terrorism. war and ethnic strife for centuries. '"Humanity needs to grasp the fad that we are brothers and sisters born to love and live together,'" wrote E. D. Solomon, editor of Suverthamani, a publication of the India MB national conference, in a letter to the Christian Leader. '"Giving God the task of revenge is the best we desire. '"
them to declare war on the non-Islamic world.
Every reading of history leads to a particular view of the future--or, even better, our view of the future determines our reading of history and the particular role we have to play.
Therefore, it is important that the followers of Christ position themselves in the future of the cause of Jesus and try to find their role in the present from the way God sees history and from the place God has prepared for the future of his church.
• Realistic new of humanity. During a recent study conference in Switzerland, representatives of the historic peace churches elaborated a five-thesis study paper on overcoming violence in the new decade. While sharing our views in Geneva with a theologian of the Faith and Life Commission of the World Council of Churches, he asked a question I cannot forget: "Do you have a realistic biblical view of man?"
Since the fall, violence seems to be an endemic evil of mankind. That means, on one hand, that we have to learn to live with violence, diminishing its destructive consequences until the Lord as King of Peace appears in his Second Coming and brings endurable peace. On the other hand, it means that mankind will only be able to overcome violence in as much as there is a transforming identification with Jesus through the "God of peace that keeps our minds and hearts in Jesus Christ" (phil.4:7).
• Signs and wonders. The whole wave of "signs and wonders"-a popular movement focusing on miracles and the Holy Spirit in the 1980s-seems to have disappeared as a theological issue, making room for a spiritual warfare focus. But I believe that signs and wonders are still a good paradigm for Christian peacemaking. The church is only able to put up the "signs," the biblical way of peace. But again and again, the Holy Spirit produces the "wonder," that peace actually happens. People stop and
More than 12,000 people fraternally related to the MB denomination live in Indonesia, a country in the headlines for its internal struggles with terrorism and conflict. '"We do not know what will happen in the next couple of weeks, " wrote Frits Triman, chair of the Indonesia Mennonite Church Mission Board, in an e-mail in the days after Sept. 11, "but we are sure of his provisions and care for his children. Grace be with all of you."
take notice. In that sense, "signs and wonders" are a way the church gives testimony to the transforming power of the transcendent God.
Of course, the church will not automatically make out of this world a better place in history. But we do less so by bombing with "biblical authority" in already ruined Afghanistan, leaving the world "without Taliban."
The way of the cross
The Lord has commanded us as his disciples to walk his way, to be faithful servants of peacemaking, to confront the endemic evil of violence with the way of the cross.
We should go this way out of a missionary motivation. When Michael Sattler was asked in 1527 to take up arms against the Turks, he refused. Through his rebaptism, he had broken already with the official reading of history. Therefore, he said, he preferred being killed by the Islamic-Turkish camp through the hands of "Christians" than participating in the killing of unsaved Turks, sending them to hell.
His testimony and his martyrdom were just a small "sign," but it continues to make people wonder about the Christian alternative to violence that' Jesus has handed over to his disciples.
I recently got a letter from a former student and colleague, now a missionary in Pakistan who had to leave the country because of the Sept. 11 conflict . He writes, "In these days of tensions it is a real comfort to know that the Prince of Peace at the end will take over complete lordship. Till then it is our d'f.tr to be messengers and makers of peace, even thQP success is not always soon at hand." •
Alfred Neufeld holds a doctorate in theology and is the dean of the Facultad de Teologia de la Universidad Evangelica del Paraguay (faculty of theology at the Evangelical University of Paraguay).
JANUARY
The church is only able to put up the "signs," the biblical way of peace. But again and again, the Holy Spirit produces the "wonder, " that ac4t aduaUy
what's all this talk about
We asked two members of the u.s. Conference Board of Faith and Life about peacemaking and the Sept. 11 attacks. What is peacemaking? What is the MB position on war? How does it lipt. 11 What if we don't agree? Joh Warkentin and Lynn Jost share their r. sponsel I w.
is peacemaking, and why do Mennorethren include it in the confession of ?
Jost: Peacemaking means following the example of Jesus. We demonstrate God's love by responding to enemies' violent threats with love. All relationships-including family, neighborhood, church and nations-are to be characterized by peacemaking. Mennonite Brethren, part of the peace church tradition (see "What is a peace church?" page 14), have been active in working with organizations that foster peaceful reconciliation of conflict, including the Victim-Offender Reconciliation Program that seeks to resolve the discord between those who committed criminal acts and their victims.
A MIs unique? Do other denominations ""'ace peacemaking?
.fG1ut Warkentin: In 1990, I listened to a panel discussion at the Mennonite World Conference in Winnipeg, Man., which explored the viability of a peace theology. In the audience that day were several high-ranking guests from other Protestant denominations. After the debate had gone on for a while, one of the guests stumped the panel when he asked,
"Why are you second-guessing your peace position? We came to leam from your 450 years of experience as a peace church. As we are moving to embrace peace, you seem to be passing us going in the opposite direction."
A practical theology of peace has long been a distinctive of Mennonite Brethren. With a wastebasket full of failed strategies to solve increasing violence, however, the peace option is becoming more common within other Christian traditions. Meanwhile we have become somewhat self-conscious of our peace church label and have been content to let it fade-primarily through non-emphasis. Wouldn't it be the ultimate irony if one of our unique denominational distinctives was bringing up the rear in peace initiatives?
hat about all that war in the Old Testat? Doesn't that show that God uses and aPP-Joves of war?
lost: This question raises a significant problem for all Christians. The OT describes battles in which everyone-man, woman and child-is exterminated. This kind of warfare is as gruesome as the Nazi holocaust. On the other hand, one of the earliest confes-
sions of the Old Testament is "Yahweh is a Warrior" (Exod. 15:3). Many Christians understand that the aT teaches that life and death are the prerogative of God alone. God has the right to destroy armies, but humans (including Israel) are most faithful to God when they leave the fighting to God.
Exodus 14 and 15 describe one of the earliest events in the history of the nation of Israel. Moses tells the people what to expect and what to do: "The Lord will fight for you; you need only to be still" (Exod. 14:14). From this perspective, Israel is to trust God and to leave the fighting to God.
Later, God's original intention-God fights alone for Israel-disintegrates. When Israel takes up weapons, the nation is allowing its faith to slip. 2 Chronicles 20 tells of a later battle where Judah returned to its earlier faithfulness and witnessed the victory of God without using its weapons in battle.
t about justice? The Sept. 11 terrorist cks took many innocent lives. Does emaking mean we don't seek justice for and other crimes?
Warkentin: In his Sermon on the MountJesus called the Pharisees to account for confusing justice system prerogatives with personal vengeance. "Eye for an eye, and tooth for tooth" is courtroom language, not a code for vigilante justice. Jesus' standards for dealing with personal injury are very high, but they were never intended to absolve the lawbreaker of responsibility or make a way to escape punishment. Justice, however, remains the prerogative of God, sometimes through the structures and authorities he himself has established (Romans 13).
A biblical response to the Sept. 11 attacks requires both justice and peacemaking. Justice seeks out the evildoers and holds them accountable for their actions. Peacemaking creates an opportunity for darkened souls to be exposed to the light. It sees in the perpetrators of a most horrific act, the marred image of God and allows for the possibility that it can be restored. Justice may exact payment, but it will never be completely satisfying. Only eacemaking can produce that kind of wholeness.
t about MBs who are in the military or military adion in response to the rist attacks?
arkentin:: 10 the general population, militarists will be comfortably in the majority. This may even be a majority preference among Mennonite Brethren. The offense was so personal even a peacemaker's first thought is to exchange fire, rubble and graves with the enemy. In this case, we have to concede there is a militarist in even the most committed peacemaker.
Perhaps such a realization is a good thing. When the violence is distant and detached from our daily lives it is much easier to defend a peace position. When it is this close to home we are much more in touch with the "logic" of violence-we are much better able to relate to those who embrace it.
The attack on America provides an utterly unique opportunity to explore alternative responses to violence. No "hawk" can feel totally satisfied with a military response, and no "dove" can feel satisfied with letting tfrrorists off scot-free. Perhaps if we dropped back to hlore cominon ground and began the conversaticin there, we could move toward new and
What do we believell
No "hawk" can feel totally satisfied with a military response, and no "dove" can feel satisfied with letting the terrorists off scot-free.
We believe that God In Christ Believers seek to be agents of reconciles people to himself and to one reconciliation In all relationships, to another, making peace through the practice love of enemies as taught by cross. The church Is a fellowship of Christ, to be peacemakers In all redeemed people living by love. Our situations. We view violence In Its bond with other believers of Jesus many different forms as contradictory transcends all racial, social and to the new nature of the Christian. We national barriers. believe that the evil and Inhumane nature of violence Is contrary to the
gospel of love and peace. In times of national conscription or war, we believe we are called to give altematlve service where possible. Alleviating suffering, reducing strife and promoting Justice are ways of demonstrating Christ's love.
unexpected solutions (see "Is anything in between?" on age 15).
t about the idea of "just war"? Do MBs pt that theory?
ost: Most MBs probably do support the Just ar theory. Although we choose not to bear weapons ourselves, we recognize the right of governments to go to war. We do, however, call our nation and others to follow the basic principles of Just War, limiting the evil of violence.
The Just War theory begins with the assumption
that Christians are called to peacemaking. It seeks to give guidelines for the exceptional case when national violence seems inevitable. Just War is peacemaking in exceptional circumstances. The theory also offers a way for national leaders to behave justly even when they do not know the Prince of Peace.
Among the rules given to govemJust War are the following:
• War is only a last resort after all other methods have been exhausted.
• War is to be conducted in a way that always protects noncombatants from injury.
What is a aeace churchil
UNTIL ABOUT 300 AD, the Christian church was a "peace church." Almost everyone took Jesus' words In the Sermon on the Mount as a practical Instruction. Jesus said, "If someone strikes you on the right cheek, tum the other also. Love your enemies. Pray for those whopersecute you" (Matt. 5:39, 44). Matt. 5:38-48 gives Jesus' teachIng about what to do with violent attacks. Peter agreed and told his readers that Jesus "suffered for you, leaving you an example, that you should follQw In his steps" (1 Pet. 2:21).
For early Christians, Jesus' way of life was In conflict with loyalties demanded by Rome. They understood that Jesus was calling for citizenship In the kingdom of God (Phil. 3:20). Heavenly citizens show loyalty to their King by following Jesus' polItics of peace. This superceded any responsibility or loyalty they were to give Rome.
For Jesus and for Christians peacemaking was both
active and political. The peacemaking Jesus modeled and taught was proactive. The aim was to reconcile enemies, to bring people to peace with God. All of life was dedicated to that goal. Jesus' peacemaking also had political dimensions. He was killed because he Introduced a kingdom that demanded complete allegiance. Jesus defeated the enemies of God by accepting death on the cross. Jesus' method of peacemaking became the model for the church.
Then, In about 325 AD, the Roman emperor Constantine converted to Christianity. He used the cross as his coat of arms. He and his successors claimed the power of the sword to advance the way of peace.
About 1300 years later, the Anabaptist revival movement-from which Mennonites forrned-sought to recover the early church's aim to follow Jesus, IncludIng his teachings on peacemaking. Anabaptists were
Inspired by reforming Ideas that were circulating In the 1520s In Europe, the time of the Reformation. They were called "Anabaptists" or ",.. baptizers" because they Insisted that water baptism should be reserved for adults only. When political authorities declared the movement Illegal, tens of thousands died as martyrs rather than fight back. Most martyrs were outspoken witnesses to Jesus, conversion and to peace.
When the Mennonite Brethren revival broke out In Russia nearly 150 years ago, early MB leaders were committed to the early church Jesus way of peace. The Confession of Faith calls us to "practice love of enemies" and to "be peacemakers." We not only believe "we are called to give alternative service In times of national conscription [or draft)" but also that we are to demonstrate Christ's love by "alleviating suffering, reducing strife, and promotIng Justice" (Article 13). We
cooperate with other Mennonites In organizations that provide opportunities for service through Mennonite DIsaster service (a North American disaster response minIstry),Mennonite Central Committee (a world relief and development agency) and missions and service. During times of war, conscIentious objectors have served others through various means of civilian public service, such as working as firefighters or In hospitals and mental health facilities. Through the years, Christians have described their way of life as spiritual warfare. Citing Paul's words to the Corinthians, Christians say that "the weapons we fight with are not the weapons of the world" (2 Cor. 10:4). We fight by using such weapons as truth, righteousness, peace, faith, salvation, the word of God and prayer (Eph. 6:10-18). We are aware of the struggle against forces of evil, but we fight Satan's power, not human foes. -Lynn lost
Is anything in beMeenii
IN EVERY CHURCH
membership class I teach, somewhere along the way I will say something like, "As followers of Jesus, we believe that a commitment to peace Is not optional." That statement Is almost always f0llowed by a flUrry of "what If' questions from the class:
• "What If someone was threatening the safety of your family and you had a gun. Wouldn't you use the gun to protect your family?"
• "What If someone Invaded our country and threatened the safety of your neighbors; wouldn't you resort to violence If necessary to defend them?"
• "What If someone purposely flew an airplane Into a building and killed thousands of Innocent people; would you Just sit back and
take that?"
Those are Important questions. We always take some class time to wrestle with them and share our experiences with them.
Eventually, however, I'll say something like, "As Important as those questions are-questlons about how to apply the peace posItion In the case of selfdefense or In the case of war-those are not the most Important questions."
The most Important question Is: Have you made peace with God?
In each class, we review God's terms for peace. Almost always at least one person discovers the truth of Rom. 5:1: "Through faith, we have peace with God through our Lord Jesus Chrtst."
Peaee with •
God
• War is only to be conducted as self-defense.
• The principle of proportionality-the means must not do more harm than good. Most international conflict, however, is unable to meet these standards. Recently, government officials determined that they could not wait for non-military options to produce a solution to terrorist threats, "breaking" the first rule. Smart bombs are meant to hit military targets, but the military accepts the reality that sometimes the Red Cross gets bombed too"breaking" rule number two. Because terrorists will attack without warning, rule three seems impractical. Perhaps time will tell whether the massive bombing campaign will help us live in a more peaceful world. Some protest that, as Mennonite Brethren, we are willing to live under the protection of weapons but refuse to bear arms ourselves. They see this as hypocritical. Consistency demands that those who refuse to bear arms should also refuse to ask others to risk
Once we have established the most Important peace question, I draw a line on the white board. At one end of the line I write "peace with God," and at the other end I write "peace with enemles." Then I ask the class, "Is there anything In between?"
Well, of course there Is. There Is peace with family, peace with friends, peace with Classmates, co-workers, brothers and sisters In Chrtst, neighbors-the list goes on.
A commitment to peace Is best understood as a continuum. It begins with each of us making peace with God. That peace then rtpples out and begins to Impact all our other circles of relation-
It confronts us with '\. and verbal violence
In the home, character assassination at school or In the workplace and spiritual blackmail In the church.
Toward the end of my argument I will say to the class, "If you've made peace with God, but are unwilling to make any further commitments to the way of peace, your understanding of being a follower of Jesus Is very different than mine. But If you believe that Jesus calls you to be a peacemaker In your most Immediate circles of relationship, we are on the same road. "
Will we ever agree on what happens at the other end of the continuum when we confront enemies and evil? Perhaps not. But there Is so much peacemaking that needs to bedone In between. -John Warkentin
with enemies Peaee
•
life and limb to fight for our freedom
In Russia in the 1920s, Russian Mennonites faced a situation best described as anarchy. Lawless gangs raped and pillaged Mennonite settlements. For a brief time, some Mennonites organized self-defense units. Later analysis called this era "not only a tactical blunder"-the Mennonite militia was wiped out-but "a gross violation of historical biblical nonresistance" and "a dark blot on the pages of Mennonite history" (History oftheMB Church,].A. Toews). Werner Kroeker tells a story that reflects on the cost of refusing to resist an evil person. During the closing days of World War II, FBI agents came to call on his father's South Dakota farm. M. A. Kroeker invited the agents to dinner. Although the agents refused to eat, they questioned the elder Kroeker, a German immigrant from Russia, about his loyalties.
Kroeker replied, "I love this country. I would gladly give my life for it. But because of the commands of
We need to be free to ask questions and hear each other's answers.
Jesus, I cannot kill for this country."
"But," said the FBI, raising the ultimate question, "what would you do if the enemy attacked your fann and raped your mother and your wife?"
"I don't know what I'd do," replied Kroeker. Then, recalling his days in the Soviet Union, he added, ''Would you like me to tell you what I did the last time that happened?"
Upon this witness to the willingness to suffer the consequences of following Christ to the cross, the FBI agents left without a word.
mine which kind of failure has been worse and which kind of force we want to risk.
There isn't much out there to recommend the success of violence, so peacemakers argue for risking the other force. On Sept. 11, in an unoffidal statement from the War Resisters League, staff members wrote: ''We are one world. We shall live in a state of fear and terror or we shall move toward a future in which we seek peaceful alternatives to violence, and a more just distribution of the world's resources. As we mourn the many lives lost, our hearts call out for recondliation, not revenge." That's how we will keep Se t. 11 from happening again. object to the use of military force, are npatriotic?
arkentin: Government officials have been masterful in playing the patriotic card. To fall in line with their initiatives is to be a true American, and to oppose them is to be anti-American. To speak against the use of military force clearly falls into the category of being unpatriotic.
The very thing that is unifying our nation-at least temporarily-also poses the greatest threat to the witness of the Lord's church. Whenever we confuse patriotism with piety, the kingdom of God becomes subservient to the kingdoms of this world. After so many thousands of years and so many failed experiments, one would think we would learn.
We are flirting with confusion again. When it becomes patriotic to shop, we confuse national interest with self-interest. When it becomes patriotic to pray, we confuse the sovereignty of a nation with the sovereignty of God. When it becomes patriotic to give the stars and stripes a high profile in worship, we confuse allegiance to a president with allegiance to God.
I love America. But I am a Christian first and an American second. Sometimes I have to choose between the two and I don't want to be confused about that.
choose to be peacemakers in the face rrorism, is it wrong to feel angry?
arkentin: We have a great model for righteous anger. If it was okay for Jesus to express anger, it should be okay for us too. The only difference is, Jesus did it without -sinning. Most of the time we cannot claim the same.
Of course it's okay to express anger in the face of evil. The trick is to tum it into righteous anger. Coleman McCarthy, a columnist for the Washington Post and founder and director of the Center for Teaching Peace argues that there are only two kinds of forces at work in the world-violent and non-violent-and both have failed. It is left to us to deter-
can we discuss peacemaking and nding to terrorism among ourselves n we disagree?
arbntin: Ironically the rhetoric being used to rally Americans after the terrorist attacks is not a good model. Our national leaders are repeatedly saying you are either with us or you are with the terrorists. That leaves little room for discussion. In fact, in the present climate, to ask any questions on how the war on terrorism is being waged is to risk being aligned with the enemy.
The same is true if we force people to choose between peacemaking and militarism. Questions become endorsements of one position or the other instead of just questions. We need to be free to ask questions and hear each other's answers. •
john Warkentin, chair of BFL, is pastor at First MB Church in Wichita, Kan. Lynnjost is a professor of Bible at Tabor College, an MB four-year liberal arts college in central Kansas. Other members of the U.S. Conference BFL include: David Loyola, pastor of La Grulla (Tex.) MB Church; jay Epp, pastor of Henderson (Neb.) MB Church and member of the Central District Conference Board of Faith and Life; and Valerie Rempel, assistant professor of history arul theology at MB Biblical Seminary in Fresno, Calif. The Board of Faith and Life is responsible to:
• provide spiritual oversight, giving guidance in matters offaith, doctrine and ethics;
• serve as the guardian of the Confession of Faith;
.function as an advisory board to (iistricts in matters of ethics, doctrine and polity;
• initiate disciplinary action in special circumstances;
• convene study conferences; and .facilitate study and consensus building through the commissioning of media resources.
Thousands dead after Sept. 11 terrorist attacks on U.S. cities.
Countless endure long. endless suffering and death in Sudan. 2.5 million dead in past three years of war in the Congo.
Killing and animosity continues in the Middle East. Drug wars in Colombia taking tragic tolls.
In the face of such horror and suffering, what can we do? As Christians, how are we called to respond? What does the Bible say about this? In response to Sept. 11 and all the other places that are conflicted and torn in this suffering world, the Peace Commission offers the following thoughts-mostly based on Scripture-about how we as Christians can respond to terrorism, war and suffering. The Peace Commission, a U.S. Conference ministry, is dedicated to educating and helping MBs in efforts of peacemaking.
Grieve ",nel wee"
• When one part of the body suffers, the entire body suffers (1 Cor. 12:26).
• As Jesus wept upon the death of his friend Lazarus, grieve and weep with those who have suffered loss Gohn 11:35).
"No man [person] is an island, entire of itself; every man is a piece of the Continent, a part of the main Any man's death diminishes me, because 1 am involved in mankind" Gohn Donne, 1571-1631).
"Be ",ngry elo sin" (E"n. *:26)
• Leave vengeance to God (Deut. 32:35, Rom. 12:19).
• "Do not be overcome by evil, but overcome evil with good" (Romans 12:21).
• Use anger as motivation to do something constructive and helpful.
V",I'Ue ",nel res"eCf; ",11 Q.S "recious in Gael's
• "For God so loved the world " Gohn 3:16).
• "I have learned not to call anything that God has created as unclean or dirty" (Peter, Acts 10-11).
• "Jesus loves the little children, / all the children of the world; / red and yellow, black and white, / all are precious in his sight; / Jesus loves the little children of the world" (a popular children's song).
Pr",y
• Pray "for all the saints" and the messengers of the gospel around the world (Eph. 6:18-20).
• Pray for everyone (1 Tim. 2:1-6).
• Pray for leaders of the nations and for peace (1 Tim. 2:1-6).
• "Pray for those who persecute you " (Matt. 5:44).
World peace begins at home. Practice and model peacemaking in parenting, teaching, leading, managing and mediating. Teach peacemaking in the home, church, school, workplace and community.
Give
• Give to those both in crisis and in continuing need-the hungry, thirsty, homeless, destitute, refugee, those in prison or any others in need (Matt. 25:31-46).
• Give internationally through organizations like MBMS International (the North American MB global mission agency) and Mennonite Central Committee (a Christian world relief and development agency), through whom we extend our Mennonite Brethren anus to the world.
inclu.ding eneJ11,Y
• "Be quick to listen ." Oames 1: 19). Don't confuse listening with agreeing. Listen to understand. Understanding is the beginning of peacemaking.
• Like Jesus, engage those who are outsiders in conversation and understand them (see, for example, John 4).
• Learn to see from another's pOint-of-view. Consider subscribing to a periodical like World Press Review, which regularly publishes articles on current affairs from newspapers and magazines around the world that represent different points of view. Read to understand.
• Become more than a tourist of the world by .choosing a current conflict in the world and learning about it in depth-the people involved, their history, the concerns of all sides and other relevant matters-and then share your learning with others. Do this as a family, or as a small group.
worlcl 5:2.3-2.6)
• The Kingdom way of dealing with evil in this world is neither the extremes of silence nor violence; it is a third way of "overcoming evil with good" and bearing witness to "truth with love" (Rom. 12:21, Eph. 4:15).
• Counter evil with acts of goodness: food for the hungry, drink for the thirsty, a blanket for the cold, a dwelling for the homeless, a sanctuary for the endangered, a home for the refugee (Matt. 5:38-48, Rom. 12:9-21).
• Confront evil with words and deeds by bearing witness to the powers that be. Make a visit, write a letter, or send an email to a person in power who can make a difference-as Paul, a converted terrorist, once reasoned with the governor Felix about issues of "justice, self-control, and the coming judgment" (Acts 24).
• Confront evil with words and deeds by standing in solidarity with those who are suffering, weak
and voiceless.
• Confront evil with words and deeds by working for nonviolent social change where there is injustice. When Christians and the church are silent or cooperate with evil-as in Nazi Gennany--evil triumphs. When the church leads, as did the Black church in the civil rights movement of this country, or advocates for justice, as in apartheid South Africa and other countries, evil is diminished.
• "Do justice " (Micah 6:8).
• "All that is necessary for the triumph of evil is for good men to do nothing" (Edmund Burke, 1729-1797).
Be Q. "eACeJ11,A'ker
• Pray for peace (1 Tim. 2.1-6).
• Embrace the ministry of reconciliation that God has entrusted to us (2 Cor. 5:18). Learn the skills of peacemaking through training (e.g., workshops on conflict resolution, peer mediation training in schools for children and youth, etc.).
• World peace begins at home. Practice and model peacemaking in parenting, teaching, leading, managing, mediating, etc. Teach peacemaking in the home, church, school, workplace and community.
• Contribute to world peace by supporting peacemaking and peace building efforts in other countries tht'qugh otgan.lzatl.ons Uke MBMSI and MCC.
we
• Participate as a church in the Mennonite Brethren Peace Sunday on February 17, a day set aside by the U.S. Conference to encourage churches to clebrate the peace of God and the ministry of reconciliation he has called us to.
• Plan for a Peace Forum in your church using Peace Forum materials prepared by MCC in response to Sept. 11. Scheduling a Peace Forum on Peace Sunday is an option. For more infonnation and materials, call (888) 563-4676.
• Discern as a family, small group or church at least one activity that you might do together to support peace in the world.
Members of the Peace Commission include: Dalton Reimer, co-director of the Center for Peacemaking and Conflict Studies at Fresno Pacific University, an MB university in central Calif., and member of College Community Church; Rose Buschman, retired teacher, Wycliffe Associates mission volunteer and Leader columnist; Don Isaac, professor at Tabor College, an MB four-year liberal arts college in central Kansas and member ofParkview MB Church; and Sam Resendez, owner and manager ofResendez Financial Services in Sanger, Calif. and member of Grace Community Church.
Understandingneacemaking
BOOKS
• WheIe Was Godon$ept. 1:1? containing essays by more than 70 Christian leaders who struggle with profound questions of faith in the wake of Sept. 11 and seek to be people of peace in a world of terror (Herald Press, 2002)
• What would you do? exploring 'the pros and cons of a nonviolent response. By John Howard Yoder (Herald Press, 1999)
• The Power of the Lamb, a look at Scriptural teachings on peace and peacemaking and how those issues affect our response to today's crisis of violence. A study guide is also available. Edited by John E. Toews and Gordon Nickel (Kindred Productions, 1986)
• Hebron Joumal, stories of nonviolent peacemaking with Israelis and Palestinians. By Arthur G. Gish (Herald Press, 2001)
• Martyrs MIITOf, the story of 17 centuries of Christian martyrdom. By Thieleman J. van Braght (Herald Press, 1886)
• Making Peace with ConflIct, practical skills for conflict transformation. Edited by Carolyn Schrock-Shenk and Lawrence RessleF (Herald Press, 1999)
• Transforming VIolence, linking local and global peacemaking. Edited by Robert Herr and Judy Zimmerman Herr (Herald Press, 1998).
• WIHw Is God When It HUrfs?by Philip Yancy (Zondervari, 2001)
• ConfessIon of F8Ith: Commentary and
Application, essays offering commentary and practical application of articles of the MB Confession of Faith (Kindred Productions, 2000)
• The Way God FIghts, exploring the themes of war and peace in the Bible (Herald Press)
• Yahweh Is a Wan/Of, a study of warfare in ancient Israel. By Millard C. Lind (Herald Press, 1980)
• The World at War, The Church at Peace, examining biblical teaching from both the Old and New Testaments. A study guide is also available. By Jon Bonk (Kindred Productions, 1988)
To contsct HtmIId Press, visit WWW.mpIt.OIJfOfCali (724) 887-8600. To contIIct K1ndted ProductIons, visit www. klndledproductlons.com Of call (800) 545-7322.
WEIISITES
• Baptist Peace fellowship of North AmerIca: www .bpfna.org
• Christianity Today: www.christianitytoday.com
• Church of the Brethren: www.brethren.org
• Every Church a Peace Church Initiative: www.ecapc.org
• Mennonite Church USA: www.mennonitechurchusa. org
• JustPeace, a United Methodist ministry: www .justpeaceumc .org
• Third Way Cafe: www.thirdway.com
• center for Peacemaking and Conflict Studies of Fresno Pacific University: www Jresno.eduj pacs
• Mennonite Church Peace and Justice Committee: www.mennolink.orgjpeacej
• Canadian MB Conference: www .mbconf.cajfaithlifej
• Mennonite Central Committee, relief and development aid around the world, www.mcc.org
• Mennonite Disaster Service (MDS), Project Hope www.mds.mennonite.net
• Mennonite economic Development Associates (MEDA), world development through business-oriented approaches, www.meda.org
SEMINARS
• Basic Institute In Conflict Management and MedIatIon: An offering of the Center for Peacemaking and Conflict Studies of Fresno Pacific University in cooperation with Mennonite Brethren Biblical Seminary; Mar. 4-8 and Aug. 5-9,2002. For further information, write the Center for Peacemaking at 1717 S. Chestnut Avenue, Fresno, CA 93702 or call (559) 4555840 or (800) 909-8677; or email pacs@fresno.edu
PEACEMAKING EFFORTS
• Congo Peacemaking Project: An inaugural yearlong program in training Congolese church, organizational and community leaders in leadership, management and conflict resolution proposed by Pascal T. Kulungu, Associate Director of the Congo Mennonite Brethren national health and development office in Kinshasa. Kulungu says, "In
the DRC, tribal, ethnic, intellectual and generational conflicts are common. They persist throughout all community services and enterprises. These same conflicts cornmonly enter our churches creating tensions between the members and the pastors. In the DRC, conflicts are cornpounded by the war, which is an ethnic conflict with far reaching ramifications both nationally and internationally. Thus training in conflict management is an invaluable asset for project and service supervisors to enable them to manage their daily affairs. n This is a "core-plus project n (meaning above budget funds have to be raised to make this happen) of MBMS International (the North American MB global mission agency). The initial year budget for this project is $16,000. Those interested in assisting in this project may send funds to MBMSI, 4867 E. Townsend, Fresno, Calif. 93727. Contributions should be designated for Congo Peacemaking Project (P0260). E-mail mbmsi@ mbmsinternational.org for more information.
LOCAL CHURCH OPPOR1'VNITIES
• Church Peace Forums: A cooperative project of Mennonite Central Committee (a world relief and development agency of Mennonite and Brethren in Christ churches) and the Mennonite churches motivated by the events of Sept. 11 (see page 18).
• Peace Sunday, Feb. 17, 2002: An annual Sunday designated each February by the U.S. Conference of MB Churches to encourage local churches to focus on peacemaking and reconciliation .•
JANUARY 2002 • 19
Discarding ideology?
"God bless America"-what an amazing ring this tune has, especially in these days. I suppose for pagan America, one could substitute any number of words for God-the Force, fashion or Diamond· backs. This is understandable from those who strive to be politically correct and do not understand that God has revealed exactly who he is through Jesus Christ.
Last evening a gathering of volunteers at a Mennonite church, under the aus· pices of Mennonite Central Committee (a world relief and development agency supported by Mennonite and Brethren in Christ denominations), filled bags with pencils, crayons, paper, erasers, etc., for donations to needy school children overseas. Some of these bags displayed a cross and/or the audacious statement: "Jesus Loves You." These bags were summarily discarded as unfit for distribution to children under the pretense that "MCC must not proselytize."
Since when has the Mennonite community embraced the notion of being "politically correct" and discarded the ideology that God was revealed through his Son Jesus Christ? Has Jesus Christ become the "stumbling block" for Mennonites, as well? I find the notion of dis· carding the name ofJesus and his cross (which is the hope of the world) while espousing charity to be abhorrent, heretical and extremely painful.
There is little time and no energy these days to be a part of a "church" organization that denies the name, power and origin of the LoroJesus Christ (no matter what the reasoning). There are enough secular organizations through which we can donate.
In the past I have been proudly associated with MCC, its purpose and mission. Today, I am reconsidering my association with MCC. How can God continue to "bless America" when those who are called by his name are denying his name? Consider Paul's parting words to Timothy:
WHAT READERS SAY
The Christian Leader welcomes brief letters on topics relevant to the Mennonite Brethren Church. All letters must be signed and will be edited for clarity and length. Send letters to Christian Leader, 101 N. Capitol Parkway, Montgomery, Alabama 36107 (e-mail: editor@usmb.org).
"If we disown him, he will disown us" (2 Tim. 2: 12). These truly are the times when a line must be drawn in the sand.
Dianne Reimer Fresno, Calif.
Powerful words
I would like to echo the thoughts by Philip Wiebe in his column, "Thoughts in the Aftermath" (ph'lip Side, November 2001), especially where he states, "It's good to be an American; better to be a citizen of God's kingdom."
It was Sunday morning. I was sitting in our morning worship service, and the pastor was given a note. Then he made the announcement: the first bombs had been dropped in Afghanistan. We all prayed for the leaders of this country we live in. During the rest of the day I watched the news on lV. Not only did they tell about the "new wac" America was in, but how America was responding to it.
What caught my attention was the report on how churches were responding. All were displaying their loyalty by draping the American flag from their roof tops or from the ceiling of their churches while standing and singing the song, "God Bless America."
Throughout the last weeks we have all seen displays of patriotism, it seems the American flag is everywhere. I had to stop and ask myself, how is the Christian church any different than the world when it comes to wac? How can a Christian support a wac on one hand and be an effective witness of Jesus Christ to a lost and sinful world on the other? What does my church believe?
Verses came to mind like John 3:16: "For God so loved the world that he gave his only Son, that whoever believes in him shall not perish but have etecnallife." Then the thought that came to me was this: What would Jesus Do (WWJD)?
I felt assured I would find an answer. I started searching in the New Testament, and I asked myself, what were the last words Christ gave to his followers? I found them in Matt. 28: 19-20, where he commands them, "Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and
them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."
I believe Christ told us to go and make disciples. He did not tell us to attain political power, because he told us his kingdom is not of this world aohn 18:36). He did not tell us to hate oue enemy, because he told us to love and pray for them (Matt. 5:43-44). He did not tell us to protect our possessions and mAs but to give' our money to the poor and follow him (Matt. 19:21). He did not tell us to think just of ourselves, but to deny oneself, take up his cross and follow him (Matt. 16:24). Above all he told us, "Blessed are the peacemakers for they will be called sons of God" (Matt. 5:9). All are powerful words from the Bible.
Then I read our MB Confession of Faith (www.mbconf.calfaithlife/confession/) to see what we MBs have written down about what oue faith means to us and how it should guide oue lives. Excerpts include:
• We believe that all human life belongs to God.
• Believers seek to be agents of reconciliation in all relationships, to practice love of enemies as taught by Christ, to be 'peacemakers in all situations.
• The primary allegiance of all Christians is to Christ's kingdom, not the state or society. Because their citizenship is in heaven.
• Jesus teaches that disciples are to love God and neighbor by telling the good news and by doing acts of love and compassion.
There is much more. Again, all are powerful words.
"Yes, that's what we say-perhaps these uncertain times provide a fresh chance to find out if we reaHy mean it," says Wiebe. So when our faith and fife collide with the events happening around us, whether it be in our own homes or a country halfway around the globe, how do we practice what Christ has taught us? We might discover a whole new meaning to what we believe since the events of Sept. 11. My prayer is that we will all follow in the steps of Jesus as 1 Peter 2:21 states. I would like to encourage oue pastors, church leaders, missionaries and educational institutions to challenge us again-and especially now-on what Jesus would do during this "newwac" so
we can be an example of a titizen of God's kingdom. God bless us all.
Steven Goossen Reedley, Calif.
Flag waving and nationalism
It was helpful to read John Kliewer's response ("Enemy at my door," What Reader's Say, December 2001) to a previous letter I submitted to the Leader " ("Finding peace," What Reader's Say, October 2001). I would like to elaborate and clarify some of my ideas behind the comments I made in that letter.
Nationalism is a relatively new idea, and I do not believe it is supported in the Bible. God chose the people of Israel, not the political apparatus of "nation." He continues to love them and seek them after the destruction of the Temple and the kingdom. Jesus' Kingdom is not of this world. Jesus seemed to echo Stoic doctrine which stated that all men are brothers and the ecumene should be one's country, not the polis.
Goldschmidt writes in A Concise History of the Middle East: "In all three monotheistic faiths, the rise of nationalism has meant substituting collective self-love for the love of God, enhancing life on this earth instead of preparing for what is to come after death, and promoting the community's welfare instead of obeying God's revealed laws."
I do not hate America. However, I must admit all the flag waving bothers me. My Anabaptist ancestors passively laid down their lives because they believed that the state could not force them to "baptize their children. Believing in the biblical promise that God in Christ had set them free, they put that faith into action and their lives on the line by living separation of church and state. They defended the idea of freedom, a radical I)ew idea of the sixteenth century, perhaps more radical then free love and drugs in the 1960s, by passively giving their lives.
The idea that we need to defend freedom with guns seems, to me at least, to cheapen the very idea of freedom. I wish the U.S. military would have waited patiently and looked for another option before bombing Afghanistan. Pakistan may have been unable to put enough pressure on the Taliban to arrest bin Laden. However, I wonder if Saudi Arabia and other Muslim states, encouraged to restore to the world the perception of an Islam free of violent jihad, could have pressured the Taliban to bring AI Qaeda
to trial?
I love America. I love the freedom we have in America. I'm just not willing to take someone else's life, to end his freedom, in order to safeguard mine. I believe we can find better ways to protect and encourage the growth of freedom than by flag waving. Flag waving is too
closely connected to military options in my opinion. In addition, I want to learn to love the Afghan peoples, the Arab peoples, the various Muslim peoples and even Bin Laden.
2002
Itinerary and Invitation
CPE, under the sponsorship of MBMS International, invites born-again Christians to serve as volunteers for its evangelism outreach to:
NOTE: Dates may be subject to some changes, pending further confirmation of some campaigns.
• Team up with national Christians and witness for Christ door-to-door.
• Some knowledge of the language of the country is helpful.
• Between 800 and 2800 persons have prayed to accept Christ as their personal Saviour and Lord during a two-week CPE campaign. Come and be part of an enriching spiritual experience--discover what God can do through you.
For further InfonnetIon, contact:
Church Partnership Evangelism office: telephone/fax: 604-864-3941
Peter Loewen (residence) fax: 604-853-6482
Church Partnership Evangelism is a "church-to-church" effort that involves all bomagain Christians in personal evangelism worldwide. Your application to participatewill be forwarded to the CPE Executive Committee for processing.
Mark Rogers Hillsboro, Kan.
BY PHILIP WIEBE
The best (so far)
I WAS SITTING BETWEEN MY Mom and Dad in the front seat of our 1960s Detroit gas guzzler, probably a preschooler, with my older siblings fighting it out for territory in the back. No lap belts or kid seats in those days, as we hurtled down central California's skinny, scary highway 99 in a teeming tin can of a car. Yet there between my parents on that sticky vinyl seat, I suddenly had this feeling of being the safest, most secure kid in the world.
The teacher lined up our entire first grade class for a race across the schoolyard. It didn't capture my interest until we were off and I quickly found myself in front. Then I really started running, and outraced the rest of the class by a good ten yards. It wasn't winning that grabbed me. It was the feeling of going all out, wind in my face, realizing with a shock: "Hey, didn't know I was fast." Pure joy. My good friend the science whiz got a telescope for Christmas and shortly after had me over for a little sky tour. We trudged far into the weedy field behind his house and he pointed the metal tube into the deep winter sky. After fooling with some knobs he straightened up and said, "Look at that." I squinted into the eyepiece. There was Saturn, big as life, dusky orange with rings suspended magically around the middle. It absolutely floored me. How was God able to hang something like that in the black curtain of space?
Well pardon me, I guess I've been reminiscing from childhood about some of the Best Moments of My life So Far. I'm not talking about milestones such as salvation and baptism and graduation and so on, I
more or less knew were coming. (Our home was steeped in the gospel from the beginning, so for me the public expression of faith wasn't a big surprise but a reasonable "next step" in my spiritual progression.)
When I say Best Moments of My Life So Far, I mean those unexpected events or revelations that somehow opened my mind to larger dimensions of life. For me such moments always seemed to connect with relationships, creation, self-knowledge and growth and other meaningful aspects of existence.
My family and the family of one of my buddies stayed in a cabin together at Lake Tahoe. One day the plan was to go hiking. That didn't thrill me too much-sounded like a lot of work. And it was. We trudged through the forest, gaspingly uphill, until one of the adults up front came to the lip of a hill and said, "Wow." Soon I was saying the same thing. We'd come to a sapphire-blue lake rimmed by rugged mountains. A perfect little waterfall splashed out from the lake to form the shimmering stream we'd been hiking along. That may have been the moment I became a lifelong hiker and nature lover.
My siblings were all much older than me so in some ways I grew up like an only child. But at some point the next oldest, my brother, took an interest in me. Among other things he taught me to play basketball, pingpong, Scrabble and helped me develop an appreciation for many musical styles. One day we were playing basketball on the driveway and I made a very tough layup over his outstretched arms. "Great shot!" he said with enthusiasm. Somehow that filled me with a profound gratefulness for our relation-
ship, my family and other teachers and mentors willing to pass on their wisdom and experience.
Our gradeschool class took a trip to the California coast to study tidepools. We'd been working through the classic Between Pacific Tides in preparation for this overnight outing. As we picked our way along the rocky coastline, peering raptly into pools and crevices, two things occurred to me. First, classroom study actually did have real-world connections. Second, if you didn't look close, pause to contemplate, you'd miss some really amazing stuff in the world.
I could go on listing more Best Moments, but I suppose it's time to get to the point. Recently I was reading about the release of a highly anticipated kids' movie and some viewer reaction to the film. One Mom who brought her seven-year-old called the movie (this is really the quote), "the best moment of my son's life so far."
That made me incredibly sad. What kind of culture is this in which more and more Best Moments are lived (or should I say not lived) in front of a video or movie or computer screen?
But the thought not only made me feel sad for the seven-year-old moviegoer, it also made me feel concern for my own children of 10 and six. I hope their mother and I are helping them keep this vapid, mind-melting entertainment culture in balance and at bay in their lives. I hope we're providing them with many real-world opportunities to stamp meaningful, life-expanding memories. I hope when they think back on the Best Moments of Their Lives So Far, no movie or video or computer screen will be anywhere in sight.•
BY MARVIN HEIN
Questions about faith and life
In/onnal UJorsbip, God's holiness and Graham's nix of "crusade"
QHow do you reconcile a very Infonnal worship style with the Old Testament picture of the holiness of God? (California)
AI'm reversing the roles. I ask the question. A reader answers. Several months ago I attended the morning worship service in a Mennonite Brethren Church. I was not surprised by the informal style (I had worshipped there before) but was intrigued that the pastor spoke that morning on the "holiness of God" and preached very well. What fascinated me was how you can bring together our informality in worship with what I heard that morning about a God who is no "buddy" but demands respect and adoration.
I e-mailed the pastor the following week and asked how he would explain this puzzle for me. I wrote kindly and he answered in like manner. What follows are excerpts from his response.
"The root issue of worship is in the heart We tend to de-emphasize the idea of outward appearance in coming to corporate worship We really emphasize worship as a lifestyle and not an event Therefore to keep from the idea that worship is just what we do on Sunday, we don't encourage formality in our style We do try to embrace some traditions, when they are done meaningfully (Le. Advent) We do want to be seeker-sensitive. We try to filter the things we do through the seeker's eyes avoid the use oftoo much 'churchy'language.
"With the style of the service we want to encourage a 'come just as you are' attitude in coming before God. Yes, we need to recognize the holiness of God,
but there is also the grace of God which needs to be in balance with that when we realize God accepts us as we are. And in coming as you are, I think it's awesome that we can have someone coming to church feeling comfortable and accepted in jeans or shorts, while someone like John Doe (not the real name) can come wearing his suit and tie being accepted as well.
"I am not saying that the style of worship you're comfortable with is wrong I don't believe there is one 'right' worship style. I do believe there are weaknesses in both the traditional and the more contemporary styles, but neither one is the only style God accepts worship is a matter of the heart."
QWhy, In our recent Fresno Billy Graham campaign, did Graham go to such great lengths to ask people and the media not to refer to the meetings as a crusade? (California)
AObviously this is a Fresno-based inquiry, but has national and even international implications. From the beginning of Billy Graham's ministry, his prolonged series of meetings have been called "crusades." Now, in probably one of the last such missions Graham urged that "mission" should replace "crusade." Why this about-face?
A recent Associated Press article quoted a Rice University professor (William Martin) as saying: "Franklin (Graham) is less concerned to have everybody pleased at what he says than his father was." That remark was made after Franklin had said publicly: "we're not attacking Islam, but Islam has attacked us the God of Islam is not
Have a question about a Bible passage, doctrine, conference policy, or other spiritual issue? E-mail Marvin at mbein1 @fresno. edu or send your question to "Inquiring Minds, • c/o Marvin Hein, 4812 E. Butler, Fresno, CA 93727.
the same God."
This is precisely why Billy Graham chose to avoid the word "crusade." In a time when we are at war, Billy became very aware of what the word "crusades" means to millions of people around the world. Islamic extremists consider Americans to be crusaders. Their rationale is historic. In the century after Muhammad's death, Islam swept through the Middle East and northern Africa, conquering much of this territory. A bit later they conquered Spain and crossed into France. I remember well how my college history professor told us more than once that if Islam had succeeded in stomping on Christianity in those years, the pages of history would read very differently. But in 732 A.D. the armies of Charles Martel, King of the Franks, defeated the Islamic troops at Poitiers.
Following Poi tiers, and until the Reformation, periodically the church would proclaim crusades to assure that the Holy Land remained in Christian hands. That story is not a pleasant one for Christians. Assured that dying for the "cause" would guarantee straight passage to heaven, Christian armies sacked cities and plundered their way mercilessly across the land. The Reformers condemned the crusades, but today's crusaders, Muslim extremists, have not forgotten that history. like the Crusaders, they, too, believe that killing Americans and dying in the jihad will mean instant paradise.
Billy Graham did not want the image of unholy bloodshed perpetrated by Christian believers to come before the eyes of today's Muslims. If the word "crusades" brought out belligerent feelings and/or shut off a whole segment of society from accepting the good news of Jesus, Graham would give up the word
THE JOL'HNEY
BY ROSE BUSCHMAN
I will give you rest
THERE'S
A
LUSH RIVER VALLEY
high in the Snow Mountains of Irian Jaya on the South Pacific island of New Guinea. The Balim River with its coiled and circuitous path meanders through fields of taste-tempting vegetables and small fruits which grow there. At an altitude of 5,000 feet it boasts a temperate climate with cool nights and crisp mornings, even though it is only a few degrees south of the equator. This valley, part plateau and part gorge, is ringed on aU sides by high 11,00014,000 feet jagged mountain peaks.
The Balim valley was first explored in 1938 when a National Geographic expedition staggered in. These men were so impressed by its beauty that they named it Shangri-La (meaning "hidden paradise"). The explorers found numerous tribes, an estimated total of about 60,000 people, living in this valley-all in a stone-age culture.
These were the Dani people. They had never seen "white-skins" before; they did not even know that there were people living outside of the Snow Mountains. The rest of the world had a similar shock-they did not know that these stone-age Dani people existed either.
What the explorers and missionaries, who came later, found was a very negative, fearful and hate-filled culture. Theii religion, for men only, required continual appeasement of the gods or death would result. The penalty for infractions of religious taboos was usually death. They had holy sites that were for men only. A small child that unknowingly wandered into such an area was immediately thrown into a nearby waterfall to appease the angry gods. The gods hated women, and therefore the men treated their wives so badly that the suicide rate among married women was extremely high. When life became unbearable, the wife would run to the river gorge and jump in. These people never smiled or
laughed. life was too grim.
These tribes were constantly at war with each other, killing and dismembering their hapless victims. They were even known on occasion to eat one of their freshly killed enemies, so that their own life-force would be increased. These people lived in constant fear of attacks, so someone was always on guard when working in the fields or hunting wild boar in the forests.
After World War n, missionaries came to IrianJaya, then known as Dutch New Guinea. These early missionaries had to deal with very primitive living conditions, extreme loneliness and were pften afraid for their lives. One missionary, when asked if he was ever scared, replied, "Scared? Of course I was scared. In fuct, on a number of occasions I went behind our house and just wretched."
A few months into his ministry there, this same missionary saw a group of tribesmen standing up on a nearby hill, spears in hand. Fearing the worst he took his preschool son by the hand and climbed the hill to where these men were.
''We have come to kill you," the triballeader announced.
"You can't kill me," the missionary replied.
"Why not?"
"Because my God has not told you to do that. Besides, who will give you the medicines you need when you get sick? Who will help you when your women get into trouble in childbirth? You still need us. What will you do if we are dead?"
The leader thought about that while his warriors stood at attention waiting for his command. Finally he nodded his head.
"You are right," he told the missionary, "we still need you." He turned to his men and told them to go home. "This is not the right time to kill the missionaries," he said.
This Christian couple spent many more years in this valley and have now retired. Their son, who walked up that hill with his father, is today continuing the work his parents began.
Last November I was privileged to visit this valley. The only way in and out is by air. A city has sprung up around the airport and even boasts a hotel. It has shops and restaurants, grocery stores that sell local and imported goods and tourist shops filled with local artisans' creations. Tourists, anthropologists and merchandise salesmen aU come here in eager anticipation. This valley is no longer isolated and its people unknown to the outside world. And the outside world with its cars, motorbikes, telephones, electricity and e-mail has come to them.
We have thousands of Christian brothers and sisters in this valley today. The Lord has blessed the work of the dedicated missionaries-those who came from foreign countries and the national Christians who joined them. Churches are found in villages throughout the valley with vibrant congregations serving the Lord. There is a missionary aviation base which assists both missionaries and national Christians in their work.
The culture of the people has changed. They no longer live in con· stant fear of enemy attacks. Christianity is a religion for all-men, women and children. This has made a big difference in the way people act and live. People smile now and laughter is heard. The suicide rate among married women is almost zero. Family relationships are much better.
Jesus promised: "Come to me, all you who are weary and burdened, and I will give you rest. Take my yolk upon you and learn from me ... and you will find rest for your souls" (Matt. 11:2829). The Dani people have found that his promise is true. •
Convention to celebrate legacy
MBs to gather for binational and national conventions July 2002
BY CONNIE FABER
tion organizers.
denominational conventions scheduled for iliis summer were baseball games, iliey could be billed as a triple-header. Three conventions-the historic final convention of the General Conference and the biennial conventions of ilie U.S. Conference and Canadian Conference-in three days at one location is a combination that is hard to beat, say conven-
All tlrree conventions, called Celebration 2002, will be hosted July 25-27 by Bretlrren congregations in Abbotsford, B.C. And iliat alone makes this a novel event for U.S. Conference goers-a national convention held outside the Uruted States.
The U.S. Conference and Canadian Conference conventions will be held simultaneously during the day. The
U.S. gathering, scheduled to begin Thursday afternoon, will be hosted by Bakerview MB Church while Northview Community Church will host the Canadian convention.
Three everung celebrations will highlight the 140-year ministry of the General Conference. The binational sessions will also formalize the dissolution of the conference as the mirustries are transferred to the two national conferences. Delegates voted to dissolve the General Conference in July 1999 at the conference convention in Wichita. Central Heights MB Church will host the everung sessions.
"This is an historic convention because we are changing the way Mennonite Brethren churches relate to each other across the 49th parallel," says U.S. Conference chair David Reimer. "And in updating our relationships we also are inviting a more global fellowship to begin."
The General Conference sessions, under the banner "Like a fire burning in my bones" Oeremiah 20:9), will include musical presentations and dramatic interpretation combined with multimedia production spotlighting the past, present and future of Mennorute Brethren mirustries in North America. The look to the future will explore the possibilities of how these and other ministries will be carried on by the two North American conferences, and in partnership with the 15 other MB national conferences around the world.
MBMS International, Board of Faith and life, Board of Resource Ministries and MB Biblical Seminary are the four ministries that have recently served under the binational structure. Over the past three years the conference has been processing the divestiture of these ministries to the two national conferences.
Two years ago, the Canadian Conference and U.S. Conference adopted MBMSI and BFL as national conference ministries. MBMSI continues to work under a board chosen from both nations and will report to the national conferences when the General Conference is dissolved. In 1999, the U.S. Conference formed a new board to process issues of faith and life while the Canadian Conference transferred binational BFL concerns to its existing BFL.
Transition teams are currently working to finalize the shift of MBBS and BRM to national oversight. Reimer encourages
individuals to attend this summer's conventions where these decisions will be finalized. "It's important to come together because we are planning our future in seminary education and Christian literature and media," says Reimer.
The goal of the General Conference executive committee is to bid farewell to the binational conference with a "bang rather than a whimper," writes executive secretary Marvin Hein in a recent e-mail to pastors.
Ed Balzer of Abbotsford will coordinate the General Conference programs and Larry Albright of San Jose, Calif., will lead in worship. Scriptwriters for the three evenings are Dora Dueck, Connie Epp, both from Winnipeg, Man., and Brad Thiessen of Fresno, Calif. A planning committee for the evening celebrations is meeting this month to finalize details.
The U.S. Conference leadership team led by Reimer and interim executive minister Loyal Funk is also finalizing details of the daytime U.S. Conference sessions. In addition to Reimer and Funk, Rolando Mireles, Noelle Dickinson and Ken Neufeld form the conference executive.
"It is always good to celebrate the good that we do together," says Reimer. "There are examples of God's blessing a faithful people and we need to look at that and celebrate."
Business sessions will include election of individuals to fill national conference board and executive leadership positions
E-mail users sought
WHEN IT COMES to promoting Celebration 2002, Marvin Heln, executive secretary for the General Conference, wants to leave no electronic. stone untumed. Heln plans to correspond with pastors regularly via &-mall over the next several months In an effort to not only pass along Important Information about the final General Conference convention but also his enthusiasm for the celebration of Its 140 year history.
MB pastors who did not receive Heln's first e-mail In late November 2001 are asked to contact Marvin Heln with their &-mall addresses. Heln's &-mall address Is mheln1@ fresno.edu. -eF
and action on recommended bylaw changes. The Board of Church Ministries, Board of Communications, Board of Faith and Life, Board of Mission USA and Board of Trustees will give their reports. Updates will also be received from Integrated Ministries, Peace Education Commission and Youth Commission, which are under the umbrella of Board of Church Ministries. The MB Foundation will also report to delegates on its stewardship ministries.
Because families are encouraged to . attend the convention, activities are being planned for children of all ages. A nursery for infants and preschoolers as well as group activities for school-aged children through 6th grade will be offered. U.S. and Canadian junior and senior youth will join together for a youth track directed by a Youth Mission International team. The children and youth will join with the adults in the evening sessions.
The U.S. Conference has reserved a block of rooms at the Best Western Regency Inn and Conference Centre, located within walking distance of the Bakerview church. Delegates are encouraged to reserve their rooms by Jan. 25 (see "Hotel reservations requested this month" on this page).
The hotel will provide a continental breakfast buffet and offers indoor pools and jacuzzis and a fitness center. Lunch will be provided by the host congregation and delegates are on their own for the evening meal. The ABC Family Restaurant is located in the hotel and other restaurants are located nearby.
Seminar to feature the Sines
CHRISTIAN RJTURISTS Torn and Christine SIne will be the featured speakers at a July 25 leadership development seminar co-sponsored by Stewardship Ministries and MB foundation, the stewardship ministries of the canadian Conference and the U.s. C0nference, respectively.
The seminar Is scheduled from 9:00 a.m. to noon at central HeIghts Church In Abbotsford, B.C., Just prior to the start of the U.s. Conference convention that begins the afternoon of July 25.
The seminar, based on the SInes' new book Uving on Purpose, wiD help partlcipants make the connection between their everyday pursuits and goals and God's will for how one lives life and acts on hlsjher faith. Torn and ChrIstIne hope
Registration information has been sent to all U.S. Conference churches. Delegates registered for the national conferences are automatically registered for the General Conference sessions. There is no additional charge for the evening celebration gatherings. • to help participants make sense of the change hammertng on individuals, fari. lies and congregations In a new, oneworld economic order.
The Sines, who live In seattle, Wash., are consultants for Christian and secular organizations around the world. Christine Is an author and medIcal doctor who spent 12 years as a medical missionary with YWAM (Youth with a Mission). Tom Is the best llng author of Mustanl Seed \IS. McWotId and Mustanl5eed Conspiracy.
Participants can preregister for the seminar using the national convention registration form. The seminar registration fee Is $15 for U.S. Conference participants. Each registrant will receive a free copy of Uring on Purpose. -eF
Hotel reservations requested this month
u.S. CONFERENCE delegates who plan on calling Abbotsford's Best Westem Regency Inn and Conference centre
should make their reservations at the hotel by Jan. 25, says Donna SUllivan, U.S. Conference staff member.
The hotel, which has 128 rooms, will hold open the block of rooms reserved
by the U.S. Conference until the end of this month, at which time any rooms not reserved will be tumed over to another group which has booked the remaining rooms at the Regency.
The hotel Is located Just 15 minutes from Tradex, the city's convention center, which makes It an attractive location for groups using that facility. -eF
Mis talk spiritual warfare
Clarity
rather than consensus goal of MB spiritual ,.
warfare study conference held in Canada
Mennonite Brethren from Canada and the United States were invited by the Canadian Conference Board of Faith and Life to a study conference on spiritual warfare convened last year and designed to consider two basic questions.
First, do North American Mennonite Brethren have a common understanding of spiritual warfare? Yes and no seems to be the answer. Yes, evil exists and God is more powerful. Just how evil manifests itself and operates in our world is still up for debate.
Second, can a statement be written on this controversial and complex 'topic which will give helpful guidance to local churches and individuals? The answer: we think so. The Canadian BFL is currently working to prepare a document to present to its constituents at the national convention this summer.
While these answers are not as definitive as some may have hoped, for John Warkentin, chair of the U.S. Conference Board of Faith and Life, the discussions affirmed the importance of larger truths on which MBs agree.
"Every presenter, no matter what their leaning or bias, seemed to elevate the importance of God and a relationship with Jesus Christ," says Warkentin in an interview after the consultation. "It was helpful to remind ourselves that there is consensus on the overarching things."
Warkentin and BFL member Lynn Jost say that study conference participants clearly agreed that discipleship rather than fighting evil is the focus of the Christian life.
"The New Testament talks about Jesus' ministry using language of demonization," says Jost. "Jesus specifically gives the disciples authority over demons. However, the real focus is on discipleship, learning to know God and conversion-not on demons."
The General Conference Board of Faith and Life, of which Warkentin and Jost were members, conceived of the spiritual warfare study conference. But
before it could carry out the event, the board was disbanded in 1999 when the decision was made to transfer all joint North American ministries from General Conference to national conference oversight.
The Canadian Board of Faith and Life took on the spiritual warfare agenda item and organized the study conference hosted by Dalhousie Community Church of Calgary, Alta., Oct. 25-27, 2001.
In addition to sending an invitation to its constituents, the Canadian BFL
also invited the recently organized U.S. Conference BFL and representatives from U.S. MB churches to participate in the study conference. A group of 155 people responded to the invitation. About 10 people from the U.S. participated, including all five U.S. BFL members: Warkentin of Wichita, Kan.; Jost of Hillsboro, Kan.; J. Epp of Henderson, Neb.; David Loyola of La Grulla, Texas and Valerie Rempel of Fresno, Calif.
The conference aimed to balance anecdotes and the study of Scripture and many of the presentations were peppered with personal stories.
John Neufeld, assistant senior pastor at Willingdon Church in Burnaby, B.C., gave the opening message, emphasizing
biblicism and the importance of conversion when thinking about spiritual warfare. The goal, said Neufeld, is to balance skepticism (there are no evil spirits) and gullibility (evil spirits are everywhere).
The program for Friday featured the presentation of four papers given by Pierre Gilbert, Canadian Mennonite University and MB Biblical Seminary professor from Wmnipeg, Man.; Randy Friesen, Youth Mission International executive director; Nzash Lumeya, MBBS professor and native of the Democratic Republic of Congo and John Allen Toews, professor of psychiatry at the University of Calgary.
Following each presentation, there was a time during which participants could ask the presenter questions for clarification. The paper was next discussed in small groups, and the groups'
observations and conclusions were passed to a findings committee.
The findings committee included Lynn Jost of the U.S. Conference BFL; Marvin Hein, executive secretary of the General Conference; Gay Lynn Voth, an instructor at Columbia Bible College of Abbotsford, B.C.; Ross Penner, pastor ofHepbum (Sask.) MB Church; and Richard Martens of the Canadian Conference BFL.
Saturday the findings committee con· vened a panel of the presenters to try to sort out areas of agreement and clarify those of disagreement. The committee then presented a draft document that summarized issues of agreement and points in need of clarity. This document
was also discussed around tables. Finally Ike Bergen, British Columbia conference minister, andJames Pankratz, MBBS academic dean, summarized their understanding of the issues.
By the end of the discussion, it was clear that a number of disagreements remained. Chief among these was what really is the biblical worldview. Is the world a friendly place in which "a piece of wood is just a piece of wood" or is the world populated by millions of powerful and dangerous evil spirits? To what extent has evil infiltrated the world because of the fall? Is the battle against evil primarily a battle against the devil or the flesh, evil spirits or our own sinfulness? What kind of power do evil beings have? Do they have the power to change things or is God the only supernatural being in the world leaving evil beings with powers only of illusion and deception?
Another point of disagreement was the role personal experience plays in understanding biblical teaching on theological issues, in this case spiritual warfare. Is the Bible itself normative and sufficient or can one also rely on personal experience and the revelations of modern-day prophets?
"Pierre was especially willing to call for clear thinking to analyze the stories, many of them quite fantastic, told by those who have what seems to them to be experiences with the demonic realm," says BFL member Jost.
Gilbert, says Jost, challenged "the popular assumption that demons have real independent power to influence humans against their will and apart from their own cooperation. His claim is to a biblical worldview that calls those assumptions into question."
While the study conference left some issues unresolved, Warkentin says the agreement on the larger issues was encouraging (see ''What we agree on").
''We might disagree how evil operates and manifests itself. But we have no disagreement that God is primacy over evil," says Warkentin. "That evil is subject to the sovereignty of God."
Warkentin says, "It was energizing for me to see that we agreed on the important things, even ifwe didn't agree on the details."
Even though Warkentin doubts many participants changed their convictions in either direction, he believes study conferences are helpful to the MB community.
"If one comes with an open heart
and mind, (a study conference) is an opportunity to try and understand a different way of working at [a theological issue 1a bit better and I think that's always good," he says.
In spite of the disagreements, the atmosphere at the study conference was collegial and participants respected the wide range of personal and cultural differences represented among them.
While the Canadian Conference BFL will continue to work on this Warkentin says the U.S. BFL cUrrently has no intentions to followup the study conference. ''We will remain alert for signals that this is something we should talk about further," he adds.
The spiritual warfare issue was "a lot more front and center a few years ago," says Warkentin. Time has allowed "those who were real invested in a certain waY of
thinking about this to soften their view."
Warkentin says, "I think we've worked our way through it and are in a fairly comfortable place to live with each other on some of the differences. They are not divisive differences."
When it comes to future study conferences,Warkentin is hoping BFL can be somewhat prophetic. "One item I've put on every BFL agenda has been to speculate what's around the cUlVe," says Warkentin. "Is there a way to understand the times and to ask the futurist's question? What do we think might be on the horizon? might we be proactive in terms of study conferences?"
The U.S. Conference BFL will next meet March 15·16 at the annual allboards meeting in Fresno, Calif. --Connie Faber with reports byJim Coggins of the MB Herald.
What we agree on
The flndlngs committee released the following draft statement on what MBs can agree on about spiritual wadaIe:
• God Is sovereign, Jesus Is Lord.
• Accepting biblical authority shapes our understanding of worldview, culture and experience, which In turns shapes our Interpretation of the biblical text.
• God created the heavens and the earth, and they were very good. The fall has corrupted the created order. Humans have the capacity to choose between good and evil and must take responsibility for their sinfulness. The world, the flesh and the devil describe the spiritual reality of our human propensity to sin.
• Evil exists In the heavenly realms, In human hearts and In InstItutional structures. (see Article 4 of the Confession of Faith).
• By salvation God places us In Christ to be a community of love. God has seated us In the heavenly realms, and freed us from the powers of the evil one. God Is Savior and Healer.
• In the context of spiritual war·
fare, It Is Important to remember that prayer releases God's power as we relinquish our own.
• Knowledge of God the Father, Christ the Son, and the Holy Spirit needs to be our priority, rather than a focus on the demonic realm. Discipleship Involves ongoing personal repentance and renewal.
• Those who engage In ministry to those afflicted by evil spirits need to be acc9untable to the church and denominational community. Wheneverposslble, a team/Interdisciplinary approach Is preferable.
• Healing Is a holistic restoration. Healing Is a process that Includes personal history, preparation and foIlow-up. Healing Involves spiritual, physical, psychological and social dimensions. Healing does not necessarily mean cure (fiXed), and cure does not necessarily mean healing.
• This ministry Is not about techniques but about care for those made In the Image of God who are designed to live for his glory. -Jim Coggins, editor of the MB Herald
For further readIng about MB discussions on spiritual warfare:
• "ConfrontIng Evil, " a setIes of BI'tIcIes In the Fall 2000 Issue of Direction magazine, publIshed by Mennoitlt" Brethren post-secontlary educatlonallnstltutJons
• "What kind of war are w.e RgIrtI"If/" a s6des of articles In the March 2001 Issue of the Christian Leader
Anthrax scare closes MCC office
MCC temporarily closes Akron office of 10, ,. told suspicious letter a hoax
The threat of Anthrax-tainted mail prompted the closing of Mennonite Central Committee offices in Akron, Penn., in late November. Subsequent tests indicated the powder substance found in a threatening letter was not anthrax, nor was it harmful.
"We are delighted to receive the good word from the Akron Borough Police about the letter," says Bruce McCrae, director of administration and resources. "This means all of our workers, in particular our mail clerk and others in the mail room, are safe and healthy."
The letter was discovered Nov. 28 by MCC volunteer Agatha Redekop, a 23year-old mail clerk from Manitoba. It was addressed to MCC, carried a Richmond, Va., postmark and had no return address.
When opening the letter, Redekop noticed a white powder substance falling out of the envelope onto her hand.
Redekop immediately informed her supervisor of the letter and washed her hands. The letter was wrapped in two plastic bags by an employee wearing plastic gloves. Law enforcement officials were notified.
The handwritten letter is reported to have said in part, "Have you taken your penicillin lately? Death to America. Israel is death."
The references to penicillin, America and Israel contained in the MCC letter are similar to phrasing in anthrax-laced letters sent to NBC news anchorman Tom Brokaw, U.S. Sen. Tom Daschle and the editor of the New York Post. The similarity prompted additional concern about the MCC letter among law enforcement personnel.
Because of anthrax cases following the Sept. 11 terrorist attacks and new federal laws related to anthrax hoaxes, the Federal Bureau of Investigation was called to investigate the incident. According to the local police, the FBI will continue an investigation into the source of the letter.
Within an hour of the discovery the MCC offices had been evacuated and Lan-
caster County Hazardous Materials (HAZMA1) crews were on the scene removing the letter.
HAZMAT took its highest level of precautions by evacuating the building and closing down office
ventilation systems. The letter was taken to the Pennsylvania Department of Health facility in lionville for testing, according to Akron Borough Police officials.
Redekop and five other people in the production room where the powder was discovered took decontamination showers and changed their clothes. Because Redekop had come in direct contact with the substance HAZMAT officials asked her to monitor her health for several days, until the test results would be available. Results were expected Nov. 30 but were not available until Dec. 3.
''There was no sense of panic from anyone in the room after the powder was found," Larry Guengerich, MCC's media and education coordinator, told a reporter from a Lancaster County, Pa., newspaper the day of the discovery. "The police were called and the HAZMAT team arrived later. Everyone did what the police and emergency crews asked."
The MCC office, where 70 people work, was closed for 24 hours for cleaning.
The mail room was closed for a total of six days, until the all-clear was given. The Akron MCC office receives about 200 pieces of mail a day. The mail is picked up at the Akron Post Office and then processed and opened in bulk by a machine at MCC headquarters. The envelopes are then removed from the machine and their contents sorted.
"This incident led to several rather tense days of waiting for the results," McCrae says in an MCC news release. "While we always hoped for the best, we were prepared for the worst as well."
At the time of the incident, George Venizelos, FBI senior resident in the bureau's Harrisburg, Va., field office, said the letter would be given a high-
test priority because of the nature of the letter. "I'm expecting it to be a hoax," he added.
Because of the current anthrax scare, MCC initiated a procedure for its personnel to follow for just such an incident. "The mail room staff followed the proper procedures and will continue all necessary precautions in the future," says McCrae.
As of late November, anthrax had killed five people and sickened 12 others in the U.S. since September, 2001. Postal inspectors had arrested about a dozen people in anthrax-related hoaxes since Sept. 11, while investigating more than 6,305 incidents.
MCC has received threats in the past from people opposed to its relief efforts in foreign countries, Guengerich told Lancaster reporter Brett Lovelace.
"Every once in a while people will get upset with us," Guengerich said. "That's fine because people have varying opinions, but to do something like this, considering all that has happened, is horrible."
Venizelos said the culprit is likely opposed to MCC and is trying to take advantage of fears about anthrax.
"It's a sick joke," Venizelos told Lovelace. "There is nothing good about this."
MCC assists people suffering from poverty, conflict, oppression and natural disasters in Africa, Asia, Southeast Asia, Europe, the former Soviet Union, Latin America, the Caribbean, Middle East and North America.
In the Middle East, MCC is active in Syria, Egypt, Iraq, Jordan, Lebanon and the West Bank.
MCC is a world relief and development agency supported by Mennonites and Brethren in Christ. Since the Sept 11 attacks, MCC has shipped 20,000 handmade comforters to Iran. A similar effort is under way to provide winter blankets, handmade comforters and cash donations to refugees in Afghanistan. MCC has provided more than $6.2 million in aid to Afghanistan since 1995.MCC news release with a reportfrom the Lancaster Intelligencer Journal
BPROJECT HOPE BEGINS DISTRIBUTING DONATED FUNDS
M DS sends funds to New York City churches
In contrast to anthrax-laced letters spreading fears of biological warfare, Mennonite Disaster Service has sent mail to New York congregations that is spreading comfort and peace.
In early November, 20 congregations, including Mennonite churches and two Brethren in Christ congregations, each received a $1,500 check from Project Restoring Hope, the MDS response to the Sept. 11 attack at the World Trade Center. In sending this gift, MDS is sharing the outpouring of contributions from individuals and congregations across North America who want to help heal the city's emotional, spiritual and financial scars, says Tom Smucker, MDS executive coordinator.
''We felt it was important to get some kind of support to the churches as soon as possible," he says. ''We wanted to show them that people outside the city are supporting them."
INT'L PROGRAMS CURTAILED
Constituents have contributed more than $250,000, he says. MDS has budgeted $150,000 for the first year, with the possibility of budgeting the remaining contributions to extend the project for up to three years.
MDS has invited congregations to use these initial funds to minister to their local communities, Smucker says. Plans so far include renovating space for peace activities, providing afterschool programs, sponsoring multiethnic workshops, paying utility bills at church, helping the unemployed with mortgages and doing neighborhood outreach.
An advisory committee consisting of members from the New York City Council of Mennonite Churches, MDS personnel and a part-time staff person will help direct the funds and administer longerterm, citywide projects, Smucker says.
Those projects will include grief workshops and counseling, programs
MCCfaces giving shortfall
Mennonite Central Committee recently cut back on several international programs because of a funding shortfall, and more reductions may follow if current giving trends continue.
The combination of major disasters this year including earthquakes in India and El Salvador, hur-
ricanes and drought in Central America, flooding in Mozambique, the Sept. 11 terrorist attacks, drought, war and the refugee crisis in Mghanistan along with the AIDS crisis in Africa have put stress on MCC funding. The economic downturn has also resulted in a shortfall of donations in the
NEWS FROM THE MENNONITE BRETHREN WORLD
EF
for parents, children and seniors, bilingual seminars on healing and reconciliation, other peace witness activities and neighborhood outreach.
But until those programs begin, congregations are grateful for the jump start into more immediate projects and MDS's quick response, pastors say.
"Right after this tragedy, everyone was talking about helping everyone else and offering all kinds of things," says Ray Pacheco, Mennonite Church's Atlantic Coast Conference bishop and pastor of First Mennonite Church, a Hispanic congregation in Brooklyn. "But people are feeling frustrated. They're hitting up against a lot of red tape in some of those agencies and commercial places, which said, 'come, we'll help.' But with MDS, there's a sense of caring and a sense of partnership, a sense of them really wanting to get involved. They're not only saying it. They're doing it," says Pacheco.
Mennonites across North America have contributed financially to Project Hope. MDS began soliciting funds for the project Sept. 12. MDS is no longer soliciting, but people did contribute through Dec. 31. -Laurie Oswald, Mennonite Weekly Review
U.S. and there are concerns that giving in Canada may follow the U.S. trend.
"MCC is not in a crisis situation, but every bit we have to cut is a missed opportunity by the church to strengthen communities and people around the world," says Ron Mathies, MCC executive director.
MCC is a world development and relief organization of Mennonite and Brethren in Christ churches. -MCC
LOLAGUZAR CAMP: In the Afghan refugee camp above, 875 families live In makeshift tents of blankets and straw mats. Mennonite Central Committee worker Doug Hostetter visited the camp with Help the Afghan Children Inc, a U.S. based humanltartan organization, to which MCC contrtbuted $15,500 for emergency food ald. MCC has contributed more than $2.8 million In food aid and comforters for Afghanistan since september. -MGG
MORE NEWS
MDS partners
-A partnership between Mennonite Disaster service and SAFE, a local non-proftt agency, will accelerate MDS's response to July ftood SUrvlvOIS In McDowell County, W. Va., one of the flve most Impovertshed counties In the U.s. The two organizations broke ground Nov. 1 for their first home. "These partnerships create wln-wln situatIons," says MDS executive coordinator, Tom 5mucker. "By sharing their kn0wledge of people and community, SAFE Is allowing MDS to focus on what we do best-volunteer management." For the past 20 years, SAFE, an acronym for Stop AbusIve Family Environments, has provided emergency services of food, shelter and clothing to domestic violence victims and the homeless In southern West VIrginia. When working with SAFE, MDS volunteers will assist flood SUrvlvOIS who qualify for the pennanent housing program that SAFE began In March 1997. -MDS
Football records
-The Tabor College 2001 football team, coached by Tim McCarty, broke 13 team and 27 Individual records. Some of the cof. lege records that fell Include records for passtng yards, pass completions, total yards, interceptions, touchdowns, passing touchdowns, rushing touchdowns, points In a game and more. The record for overall scortng now stands at 336 points surpassIng the former record of 201 points. Tabor College, an MB four..year liberal arts cof. lege, Is a member of the Kansas Collegiate Athletic Conference and the National Ass0ciation of Intercollegiate Athletics. -TC
Frames in new home
- Eight USERY volunteers transported 36 metal bed frames from Hartland Christian Camp In Badger, Calif., to their new home at Ebenezer Christian Camp at Tehachapi. ECC Is sponsored by the PacIftc DIstrIct Conference Hispanic Assembly. The USERV team used three pickups and three tandem axle trailers to transport the bed frames. -USER V
TOEWS APPOINTED TO MBBS CAMPUS IN BRITISH COLUMBIA
New faculty at MB seminary
Ron Toews of Calgary, Alta., has been appointed as the second faculty member at MB Biblical SeminaryBe/ACTS, effective June 1, 2002. Toews will teach leadership and pastoral ministries.
"Ron has demonstrated his leadership, pastoral and teaching abilities in the churches he has served, in conference leadership roles, and as chairman of the MBBS Board for the past six years," says MBBS president Henry . Schmidt. "He .isa ieader of integrity and depth, a
strategic thinker, and a specialist in mediation and team building. He loves the church and is committed to preparing the next generations of leaders for the church."
Toews has served as a pastor in three churches: Dalhousie Community Church of Calgary, Alta., Kitchener (Ont.) MB Church, and Brooklands Community Church of Winnipeg, Man.
He holds a Doctor of Ministry degree from Trinity Evangelical Divinity School,Deerfield, ill., and is a graduate of
Grant to aid journal
DMBBS in Fresno, Calif., and Mennonite Brethren Bible College, University of Winnipeg and Bethany Bible Institute of Hepburn, Sask.
Toews, his wife Dianne and his family will join the growing MBBS-BC leadership team: Bruce Guenther, assistant professor of church history, Peter Enns, associate dean, and Lynn Martens, office manager.
The total student enrollment at ACTS for fall, 2001 is 276, of whom 44 are enrolled in MBBS-BC. -MBBS
CHALLENGE WILL MATCH DOLLAR·FOR·DOLLAR DONATIONS I 1972, but progress In digitizing and post· Inghas been slowed due to funding Issues. Those Interested In contributing may contact DIrectIon's managing editor, Marilyn Hudson, for details, or may mall a check to Hudson at DlreetlonJoumal Challenge Grant, 4-169 Riverton Ave., Winnipeg, MB R2L2ES, Canada.-KP
Irection, the Mennonite Brethren ac&demlc Journal, has received a $1,000 challenge grant from an anonymous friend of the publication to accelerate completion of the Journal's web site project. For 12 months, beginning October2oo1,all contributions to the website fund (Which are taxdeductible) will be matched dollar-for-dollar up to $1,000. If the full amount of the challenge Is realized, the proJect may be completed by the end of 2002.
Progress reports will be posted periodically on the site, www. dlrectlonJoumal. org.
The site was Implemented because of the new opportunIties afforded by i the Internet for theological dl&logue, educ&tlon, and mission. Since first operational In mid-April 2000, the site has averaged nearly 60 visits per day, some by those discover· Ing DIrectIon for the first time. The site plays an Important role for those who have been called
to service with limited access to libraries or seminaries, and especially for those who live In areas with little or no Anabaptist/Evangelical presence.
Currently the user-friendly site Is equipped with a comprehensive Index and the full text of all Issues from the mld-1990& to the present, with those from the early 1990& expected soon. The journal Is committed to adding full-text Issues which extend back to DIrectIon's Inception In
NEWS FROM OUR BROTHERS AND SISTERS ACROSS THE UNITED STATES
Baptism/membership
Bakersfield. Calif. (Rosedale Bible Church}-Joan Schiewe, Jana Leal, Leah Leal, Brittany Nikkel, Michelle Nikkel, Brent Eirich, Michael Thiesen, Heather Young, Henry Young. Alex Bono, Carissa Cebell, Marianne Charles, Laura Wanke and Michael Wanke were baptized during the Dec. 9 morning worship service.
Bakersfield. Calif. (Laurelglen}Joe and Jeanette Appleton, Matthew and Melissa Barrett, TIm and Janet Berry, Chuck Boland, Ellen Chambers. Sajida Chaudhrey. Sean Cochran, Sue Layman-Fincher, Lupe Garcia, Jennifer Haley. Jeff and Michelle Huckaby, Cindy Hurley. Leroy and Win Lambrix, Stephyanie Matthews, Dot McCallister, Matt and Karol Meyers, Les Oxford, Katherine Ross, Max and MaryAnn Souder, George and Delayne Stemple, Mary Tigner, Louis Vega, Erica Weaver. Derrill and Barri Whitten and Craig and Winette Wilson were welcomed as new members in November.
Reedley. Calif.-Stacey Hall, Lawrence and Jacqueline Horn, Katie Hughes, Sasha Ignatkova, Steve Linzmeier, Pat Peterson, Carly Preheim and Lindsey Preheim were welcomed as new members Nov. 25 by baptism. Deniele Croissant, Ed and Loretta Croissant, Phil and Tonya Goertzen, Vladimir Ignatkova, Shanna Ignatkova, Liz Linzmeier and Frank Peterson were also welcomed as new members.
VlSillia. Calif. (Neighborhoocl}Eric Sparshott, Joey Baze, Anne Janzen, Bobbie Jo Agnew, Christy Salazar and Sidney Coughlin were baptized and received as new members in November. Dave Kehler, Susanne Kehler, Jillian Kehler and Jason Salazar were welcomed into membership by testimony.
Henderson. Neb.-A joint baptism with the Community Bible Church of Lushton, Neb.• was held Nov. 11. Seven young people were baptized: Aaron Epp, Brett Jost, Jessica Kroeker, Lindsay Dick, Annie Goertzen, Emily Sowl, and Preston Switzer. A potluck meal in the Family Center followed the baptism service.
Ulysses. Kan.-Jason and Lean Imel were welcomed as new mem-
Plett honored for ministry
ROBERT PLETT, minister of music and worship leader at Reedley (Calif.) MB Church, was feted at a celebration Nov. 11 In honor of his 2S-year ministry with the congregation. Plett has the distinction of being the Iongest-servlng paid minister of music In the U.S. MB Conference. The evening Included music, drama, a history of Plett's life and ministry and refreshments.
The RMBC music program, for which Plett Is responsible, Includes children's choirs, bell choirs, a male quartet and a 9O-voice sanctuary choir. He Initiated the first bell choir In the Reedley area. The bell choir has traveled to HawaII and
has made a recording. Plett Is perhaps best known for the RMBC Christmas program presented for the past 20 years by the congregation's various music groups. It Is given 14 , times during the holidays to
about 4000 people who come from across the Central Valley. Every three years, Plett also produces and directs a passion play with a full drama cast and choir during the Easter se. son.
Prior to his tenure at RMBC, Plett spent nine years as director of choral music at Reedley High School and almost five years In Kansas as a vocal and Instrumental Instructor. He Is a graduate of Tabor College In Hillsboro, Kan., and Wichita (Kan.) State University. He sang with the Words of the Gospel radio broadcast and has directed the West Coast Mennonite Men's Chorus. -RMBG
MB churches respond to Sept. 11
Congregation creates petition for peace
College Community Church of Clovis, Calif., has created a Joumal as a "petition and call for peace" which was sent to U.S. President Bush In mld-December. The Journal was conceived as a way for participants to create a physical representation of their reaction to the situation In Afghanistan as a result of the U.S. "war against terrorism."
"It was the simplest and most ImmedIate thing we could do," says Brett Vanderburg, one of the Individuals providing leadership to the project, of the organizers' decIsion to pursue this particular project. Vanderburg says a "good number" of IndIviduals and families contributed notes, letters, cards, drawings and pictures. Organizers hoped the Joumal would provide a way
for the congregation "to more actively manIfest our feelings toward the current crisis so that we can better articulate to others a spirit of pacifism and empathy." -eGG
September events provide outreach opportunity
Faith Bible Church of Lawton, Okla., has used the events of sept. 11 as a springboard for a community outreach project. In early November, teams comprised of two or three people canvassed the homes In the church neighborhood with a survey relating to the events of 5ept. 11 and how a person may be assured of everlasting life. The volunteers also carried tracts, OU, Dally Bread devotionals, a brochure listing FBC services, an abbreviated MB ConfessIon of Faith and the "Romans Road" to give to those surveyed. -FBG
bersNov.4.
Lawton. Okla. (Faith Bible}Three people were added to the membership Sept. 28. Steve and Christa Fields came into membership by their professions of faith as did Emily Schmidt.
Ministry
Broken Arrow. Okla. (Community}-The three-month-old church plant hosted a variety of outreach events during the Christmas season including Christmas teas for women served in homes, a candle-
light celebration Dec. 20 at the church and come-and-go parties hosted by families for their neighborhoods.
San Jose. Calif. (Uncoln Glen}The congregation presented "In Bethlehem Inn" as a holiday outreach dinner theater Dec. 7-9. The comedy was presented in a "you are there" atmosphere in which the audience becomes part of the guest crowd at the inn and eventually is invited to see the Christ Child.
Mennonite Central Committee for refugee work in Afghanistanand Mennonite Disaster Service for its work in New York City.
Yale. S.D. (Bethel}-Instead of having a gift exchange between Sunday school staff and children, the staff and students purchased gifts for needy children in the community through the Salvation Army Christmas Tree which was set up in the church foyer.
students who attended the Southern District Conference youth convention in November raised $400 to purchase blankets for Afghan refugees via Mennonite Central Committee. The funds were raised in a late night game of "Guesstures."
Teaching/Nurture
is accepting applications for
STEWARDSHIPI
Oovis, Calif. (College Community}-As part of their annual Thanksgiving celebration, the congregation collected 26 grocery bags of food that were delivered to Orange Cove MB Church for local distribution and 26 bags to Butler MB Church for their food pantry. The congregation also collected a Thanksgiving offering that was given to
PLANNED GIVING ADVISOR
This full-time position is responsible for activity in the midwest and would be based in Hillsboro, Kansas.
DUTIES:
To encourage and assist Christians throughout the U.S. Conference of Mennonite Brethren Churches in faithful stewardship. Specific responsibilities include planned giving, charitable estate planning, individual counseling, stewardship education and other Foundation-related activity.
• Strong interpersonal skills
• Demonstrated ability to communicate
• Aptitude for detail work
• Willingness to learn
• Christian commitment and desire to promote the work of the Mennonite Brethren
DIRECT INQUIRIES TO:
Attn: Jon Wiebe, President Mennonite Brethren Foundation PO Box 220 Hillsboro, KS 67063
Fax: 620-947-3266 E-mail: mbfound@soutbwind.net
Bakersfield. Calif. (Laurelglen}A team of 18 individuals will travel to Budapest Jan. 16-26 to provide the children's programming for Campus Crusade for Christ staff members serving in Eastern Europe and Russia who are attending a staff conference.
Dinuba. Calif.-Church member Marlin Hiett was one of seven Americans who traveled to the Ukraine Nov. 1-14 to play basketball, share their faith and hold seminars on youth ministry and sports evangelism at Christians camps.
Hillsboro. Kan.-High school
Bakersfield. Calif. (Laurelglen}Ross Merritt of MB Foundation led an estate planning and planned giving seminar Nov. 1B for three Sunday school classes in a combined session. The seminar, "Planting Seeds for Eternity, " was sponsored by LBC's stewardship commission.
Reedley. Calif.-Ross Merritt of MB Foundation and Randy Long. former MBF board member and an attorney at law, led an estate planning and planned giving seminar Sept. 27. The seminar discussed the spiritual aspects of estate planning, benefits of a Living Trust and how new tax laws affect estate plans.•
NEW LEADER E-MAIL ADDRESSES
The Leader is changing its e-mail addresses:
If stewardship is a journey, who wouldn't benefit from a little guidance? Your MMA counselor can help you manage the gifts God has entrusted to you. Your MMA counselor will help you plan for the future and protect your family, while ensuring your decisions reflect your values. For help with applying stewardship principles in your life, see these MMA counselors in Oklahoma.
What Mennonite Brethren Foundation can do for
We can be of assistance to you ... encouraging and assisting in faithful stewardship.
• Charitable trusts
• Gift annuities
• Donor-advised funds
• Charitable estate planning
• Fad Iitati ng gifts
• Providing capital for our churches and institutions
• Endowment management
• Stewardship education
I am interested in:
o Stewardship training for our church o Charitable estate planning o Making gifts of property o Gift-giving and receiving a lifetime income o Endowments
mbfound@southwind.net
Mennonite Brethren Foundation Staff: (front) Shawna Vogt, Donna Sullivan, Jon Wiebe; (middle) Joel Soo Hoo, Kim Kroeker, Dale Regier; (back) Lynford Becker, Ross Merritt
The wolves among us
A NATIVE AMERICAN GRANDFATHER was talking to his grandson about how he felt about a tragedy. The older man said, "I feel as if I have two wolves fighting in my heart. One wolf is the vengeful, angry, violent one. The other wolf is the loving, gentle, compassionate one."
"Which wolf will win the fight in your heart?" asked the grandson.
"The one I feed," replied the grandfather.
I recently read this story in Where was God on September 11? published by Herald Press this month. The writer uses this story as an example of how conflicting feelings emerge from tragedy. The story reveals that, in order for either wolf to win or survive, it must be fed. In other words, we must choose which response to nurture: anger or compassion, revenge or love. The point is that we will nurture wolves in our heart-no matter what their names-whether we are aware of it or not.
The story stuck with me for a couple of reasons.
First, it helps me understand my own heart. Even five months after Sept. 11, the wolves in my heart are still at odds. Mine may have different names-fear, faith, control, rage, grief, justice, revenge, compassion, intellect, spirit, soul, etc.-but they all growl with bristled fur. This story has given me an image with which to understand how I fuel the motives and thoughts in my heart, even without knowing it.
But this story also gives me an image with which to view the struggle going on within the church-and the MB church in particular-with how to respond to Sept. 11.
We are wrestling with issues of love for country, love for brothers and sisters around the world, love for the lost, desire for justice and desire for peace. We struggle to understand-as have many followers of Jesus through the centuries-what Jesus meant when he said to "love your enemy" (Matt. 5:44) and "blessed are the peacemakers" (Matt. 5:0). What does it mean to be a disciple of Jesus and a peacemaker in a time of war? How are we to respond to terrorism?
We have a choice when we begin to discuss these issues. We can feed the wolves of our faith-Unity, forbearance, love, servanthood-or we can feed the wolves of sin-quarreling, anger, pride, division. Whether we know it or not, we will be feeding one wolf or the other.
Much of the time people are respectful and willing to listen to each other. But sometimes that is not the case. Labels are applied and accusations made. Relationships fray and break. People walk away bitter and angry.
When this happens, the wrong wolves are being fed. We are feeding the wolves of sin. This is forbidden to the children of God, the family of Christ. That is not who we are.
Here are some things we can consider as we try to talk with each other.
-. All Christians are called to be peacemakers. We have made the ultimate peace. Through faith, we have made peace with God through Jesus.
As Christians, we are also committed to peace with those
around us. In the church we are called to unity-to peaceamong ourselves as a body of Christ (Rom.13:5-6). To the lost, we are commissioned to bring peace by making disciples of all nations (Matt. 28: 16-20). "If it is possible, as far as it depends on you," says Paul, "live at peace with everyone" (Rom. 12:18). We are to honor our parents, submit to one another, feed the hungry, clothe the naked. This is all part of being disciples of Jesus.
Even when we disagree among ourselves, we are called to unity, to peace. We don't have to agree, but we cannot sin. If our disagreements lead to quarrels, fights, anger, pride or broken relationships, we have sinned.
So, how can we deal with our disagreements about peacemaking in regard to war? John Warkentin says, "A commitment to peace is best understood on a continuum, beginning with each of us making peace with God." At the other end is making peace with our enemies. 'Will we ever agree on what happens at the other end of the continuum when we confront enemies and evil? Perhaps not. But there is so much peacemaking that needs to be done in between," (See "Is anything in between?" on page 15).
Even though we disagree on applying peacemaking in time of war, we can't let this-or any other issue--divide the family of God. A committment to peace among us is a wolf of our faith.
• Patriotism allows for dissent. Patriotism is a popular word today-and one some people misunderstand.
Secular columnists are picking up on the danger of equating patriotism with silencing voices that call for a different response to Sept. 11. Roberta de Boer of the Toledo Blade sought out Richard Kauffman, pastor of a Mennonite church and former associate editor of Christianity Today, to see how someone who is a pacifist thought about the events of Sept. 11. After she finished with the interview, he asked her, "Do you think our church will be vandalized after you quote me on all this?" Boer was stunned. "Is this how it is now in America?" she writes. "Can it be that to advocate for peace seems unpatriotic?"
Bill Tammeus, a columnist for the Kansas City Star, also cautions against narrowly defining patriotism. He describes a patriot as well-informed about current events and history and one who registers and votes, both praises and criticizes the government and is active in the community.
Writers in Christian circles echo this. Paul Schrag, editor of Mennonite Weekry Review, says, "If patriotism means wanting what is best for one's country, and if one firmly believes that waging war will not make Americans safe or create a more just world, then advocating for peace is an act of patriotism."
.Just do it. No matter where you fall on the continuum of peacemaking, find a way to start bringing peace to those around you. It is part of who we are now, as disciples of Jesus. Whether that be sharing Jesus, cooking a hot meal, mowing a lawn, listening to a neighbor talk or doing any of the things listed on pages 17-19 of the Leader-just do it. The world needs peace.
We are always feeding wolves in our hearts and churches. We must choose carefully the wolves we feed among us. -CA
