EVERY JANUARY, the Christian Leader works with the U.S. Conference Peace Education Commission to put together an issue on peacemaking. This year, the articles focus on what has come to be known as the Third Way, a view that sees the church as a countercultural community called to, among other things, peacemaking. As Lynn Jost points out in our lead article, Christians do not agree on how we should respond to violence and war. It is the hope of the Peace Education Commission and the Leader that this issue will be used to help facilitate and spur dialogue about Christian responsibility and action in the world around us. The questions and dilemmas that face us as individual Christians and a faith community are sometimes difficult and uncomfortable, but it is important that we do not avoid them. We need to talk with each other, hear each other and work with each other to discern God's will for us as Christians living in this world. We encourage you to use the articles in this issue as a starting point for discussions in your churches on Peace Sunday (February 16), sponsored by the Peace Education Commission each year.
God bless. -CA
COMING
_JANUARY 26, 2003-World Fellowship Sunday 2003, sponsored by Mennonite World Conference
FEBRUARY 1, 2003-Latin American MB District Convention
FEBRUARY 16, 2003-Peace Sunday, sponsored by the U.S. Conference Peace Education Commission
FEBRUARY 24-26, 2003-New Pastor's Orientation, ECCO Retreat Center, Central California
FEBRUARY 28-MARCH 1, 2003-U.S. Conference AllBoards Meetings, Fresno, Calif.
MARCH 22-25, 2003-National Youth Conference, Estes Park, Colo.
ART CREDITS: Cover photo, Carmen Andres; page 4-17 photos and art, Carmen Andres. Printing by Valley Offset Printing, Valley Center, Kansas.
Over the centuries, theologians have tried to reconcile Christians' relationship to war. How should MBs think about it?
LYNN JOST
What MBs believe about society and state, love and nonresistance and the sanctity of human
at the Apostle Paul through the lens of Acts.
DALTON REIMER
could Hitler have been
makes
BOARD OF COMMUNICATIONS: Harold Loewen, cochair; Kathy Heinrichs Wiest, co-chair; Peggy Goertzen, Phil Neufeld, Moises Tagle, 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.
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I PREACHED in a nearby Men· Brethren congregation. My text was the story of <!aiP fpd Abel. The sermon was part of a steward· but I noted the connection of playing keeper" with America's threat to invade .I Indian diplomat who asked, "Why Ame !a'1iave the right to choose Iraq's PfCftdetttt America alone have the right bu'\d weap , mass destruction?"
I heard two responses to the message. One, from a career military man, appreciated "the clear, positive, helpful articulation of Christian nonresistance." The other was indirect and came as a friendly jab: "I hear you solved the problem of Iraq in yesterday's sermon." From the sound of it, I don't really believe the speaker thought I'd helped let alone solved anything in Iraq.
There's a diverse opinion out there when it comes to thinking about peacemaking and war. How should we as Mennonite Brethren think about peace? Sixteen months after Sept. 11, how should we as followers of Jesus respond?
Peace is the core of the Good News
While there are a variety of opinions about peacemaking and war, most Christians agree that peace is central to the Gospel. Paul says that Jesus "proclaimed the good news: peace to you who were far off, and peace to those who were near by" (Eph. 2:17). Paul also instructs believers who would be "transformed" and "not conformed any longer to the pattern of this world" to "live at peace with everybody" (Rom. 12:2, 18). Peter says that "Christ suffered for you, leaving you an example .... When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats" (1 Pet. 2:21, 23).
Duane Shank, an editor at Sojourner magazine, calls Christians "back to basics." He outlines five steps to peace-and all Christians agree on at least the first four.
• Be at peace with God. All else follows from that.
• Be at peace with yourself-not acting out of anger and bitterness.
• Be at peace in the church-the body of Christ.
• Be at peace with your neighbors and community.
• Using these four foundations, engage the world and the government.
Not all Christians agree about war
It is obvious that Christians do not think in unison about war and peace. Some see war as a means to peace, some select wars to support and others to condemn, and some believe war is not an option no
matter what the situation.
Early Christians, however, seemed united. Killing in war was inconsistent with serving the Prince of Peace. The earliest confession of faith was simply "Jesus is Lord" (1 Cor. 12:3). The phrase sounds simple enough, quite innocent really. In the early church, however, this confession was a courageous declaration of loyalty to Jesus alone. Confessing "Jesus is Lord" contradicted the required political confession "[Emperor] Caesar is Lord." To pledge allegiance to Jesus raised questions about one's loyalty to the State. Christians understood that "our citi· zenship is in heaven" (phil. 3:20). They refused not only to pledge allegiance to the emperor but also regarded military service as foreign to the way of Jesus. Yale church historian Roland Bainton claims that "all of the [early Christians in] East and West repudiated participation in warfare for Christians."
But after A.D. 312 and the conversion of the emperor Constantine, the issue got cloudy. As a Christian emperor, Constantine used state power to endorse Christianity and the power of the church to sanction military adventure. Constantine claimed that the symbol of the cross gave spiritual authority to his use of the sword.
St. Augustine (A.D. 354-430), the father of Roman Catholic theology, tried to limit Christian endorsement of war and articulated the "just war" criteria (see "What isjust War?" page 6). The just war theory seeks to limit war to "last resort" and offer "noncombatant immunity." Many mainline Christians follow the "just war" perspective today, but most concede that "just war" principles are rarely followed and may even be impossible in modem warfare. Richard Mouw, president of Fuller Seminary and a supporter of the theory, admits that just war teaching has given "permission to far more violence than has really been morally necessary."
Over the centuries, theologians tried to reconcile the Christian's relationship to war and eventually came to understand the issue in terms of the relationship between "two kingdoms." Christians, they said, are citizens of two kingdoms. We belong to the Kingdom of God, but we are also connected to the kingdom of this world.
Living in two kingdoms
In the sixteenth century, several perspectives arose in the attempt to reconcile the Christian's relationship between the two kingdoms.
• The Catholic solution was to develop a twotiered approach. Priests, monks, and nuns will practice loyalty to the Kingdom of God exclusively. The first group must be faithful in prayer and mission. The rest, the laity, will take care of obligations to the
world, including military service. Service to the two kingdoms can be accommodated by understanding one's vocation
• The Protestant Reformers introduced the "priesthood of all believers," and with a notion of two kingdoms that are distinct,yet partially overlap. Martin Luther taught that Christians, especially government offiCials, were as individuals responsible to the Kingdom of God but as officials duty bound to the kingdom of this world. The Protestant theory was different than the Catholic, but the practice turned out to be the same-practical loyalty to the kingdom of the world.
• The "Radical" Reformers-the Anabaptiststaught that Christians have exclusive loyalty to the Kingdom of God. As citizens of heaven, Christians must practice the way of Jesus in all actions. The nations may war; faithful disciples, however, not only proclaim but also practice obedience to Jesus as Prince of Peace. Christians must reject the kingdom of this world when they commit themselves to the rule of Jesus. Allegiance to the two kingdoms is mutually exclusive.
Mennonite positions on two-kingdom peacemaking
The "two-kingdom" theory outlined in the sixteenth century was helpful, but Anabaptist Mennonites today are divided about how we should live in twenty-first-century democracies. "Is our government really aligned with the kingdom of this world?" we may ask.
Today, Anabaptist Mennonites in the U.S. take three general positions regarding two-kingdom involvement. The positions are progressively less optimistic that Christian cooperation with military policy will produce godly results.
• One position has been to join the Protestant mainstream (following the Lutheran approach). For this group, peace is personal, but worldly citizenship obligations demand military participation. Some hold to "just war" limits to military action. Others are ready to follow to war a U.S. president who is personally moral and claims his policy is guided by God
Those who hold to this two-kingdom perspective interpret Romans 13 in a way that supports their view. They understand Paul's teaching about government as "God's servant" that "bears the sword" as an endorsement of state-sanctioned violence. (See "Will the real Paul please stand up?" page 9). One can have loyalty to the kingdom of this world politically and be loyal to the kingdom of God personally, according to the first position.
•A second position involves a two-kingdom approach that upholds personal nonresistance but allows moral support of national war (a more Catholic approach). According to this view, personal commitment to Jesus demands that individuals not take life in war. The church is an "apolitical" community focused on personal faith without responsibility for a corporate witness regarding national issues.
This position is different from the traditional twokingdom models. It seeks to be committed to the
Writing about a century after Constantine in the context of a declining Roman empire. Augustine tried to formulate a series of principles that would allow Christians to defend legitimately the boundaries of the empire against barbarian attacks. while also preserving an appropriate sense of restraint and regret when Christians found themselves compelled to use violence against fellow buman beings.
The principles were straightforward and fairly simple. For example. according to Augustine:
• Christians could participate in warfare only if the war had been declared by a proper and legitimate authority
• Furthermore, Christians could participate in war only if there was a just cause-if the country had been attacked by an outside aggressor or if it was going to
the aid of a weaker neighbor.
• Christians could go to war only if it was a last resort-if all the standard diplomatic efforts had been exhausted.
• Christians waging war should do so with a dear sense of moderation and proportion. They should use the least amount of violence necessary, stopping the war as soon as their objective had been accomplished, and they should never kill non· combatants.
• Finally, Christian s0ldiers should kill their enemies with love in their hearts. Killing another human being should never be done in a passionate rage.
Reprinted from Choosing Against War. A Christian View (pages 46-47) by John D. Roth. Copyright by Good Books (www.goodbks.com). Used by permission. All rights reserved.
kingdom of Christ while encouraging others to do what is expedient in the kingdom of the world. When these folks vote, they believe that they are giving consent to the kingdom of this world to exercise its God-given role. Individuals are free to support political candidates and officeholders who favor military action. This group finds support for its position in the biblical call to "honor" those in authority. Tra·
ditionally, many Mennonite Brethren have taken this position. These "conscientious objectors" have either served in the military without carrying a weapon or found alternative service assignments.
• The third position-which came to be known as the Third Way-sees the two kingdoms in sharpest tension with each other. According to this view, Christ's rule opposes the kingdom of the
What do MBs believe?
ARTICLE 12: SOCIETY AND STATE TIle
..,God
We believe that God instituted the state to promote the well-being of all people. Christians cooperate with others in society to defend the weak, care for the poor and promote justice, righteousness and truth. Believers witness against corruption, discrimination and injustice, exercise social responsibility, pay taxes and obey all laws that do not conflict with the Word of God.
God has given governments authority to maintain law and order and to punish wrongdoers. Followers of Christ respect and pray for those in authority so that peaceful order may prevail. We deplore the loss of life in the exercise of state-sanctioned violence.
Cllrlstlall
InMdety
The primary allegiance of all Christians is to Christ's kingdom, not the state or society. Because their citizenship is in heaven, Christians are called to resist the idolatrous temptation to give to
the state the devotion that is owed to God. As ambassadors of Christ, Christians act as agents of reconciliation and seek the well-being of all peoples.
Because Christ forbids the swearing of oaths, we simply affirm the truth in legal transactions. Believers do not participate in secret societies which demand the swearing of oaths or which otherwise conflict with the Christian's allegiance to Christ and the church. At all times, believers are called to live as faithful witnesses in the world, rejecting pressures which threaten to compromise Christian integrity.
We believe that God in Christ reconciles people to himself and to one another, making peace through the cross. The church is a fellow-
ship of redeemed people living by love. Our bond with other believers of Jesus transcends all racial, social and national barriers.
CllrIstIaII peac aIdIIg
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. We view violence in its many different forms as contradictory to the new nature of the Christian. We 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 alternative service where possible. Alleviating suffering, reducing strife, and promoting justice are ways of demonstrating Christ's love.
We believe that all human life belongs to God. Each person is created In the image of God and ought to
be celebrated and nurtured. Because God is creator, the author and giver of life, we oppose all actions and attitudes which devalue human life. The unborn, disabled, poor, aging and dying are particularly vulnerable to such injustices. Christ calls the people of all nations to care for the defenseless. God values human life highly. Ultimate decisions regarding life and death belong to God. Therefore, we hold that the procedures designed to take life, including abortion, euthanasia, and assisted suicide, are an affront to God's soventignty. We esteem the life-sustairUng findings of ",.,tical science; but recognize that there are limits to the value of seeking to sustain life Indefinitely. In all complex ethical decisions regarding life and death, we seek to offer hope and healing, support and counsel in the context of the Christian community.
All articles reprinted from the Confession of Faith of the General Conference of Mennonite Brethren Churches
When we don't agree
THE CHURCH will probably continue to live in tension between what we believe and the realities of life. Not all countries accept alternative service. Not all believers accept this teach-
Ing. As graciously as possible, let us agree to disagree with those who hold different views. Let us be faithful in proclaiming the gospel in its fullness. This includes calling people to suffer for the
sake of Christ and to extend.. love to those who seem unlovable.
At the same time, we extend grace and acceptar\48, love and support to thQse among us who disagree Us, or who find making difficult decisions in their line of wlrk.
Reprinted from Confession qf'Falth: COfJImentary .ana Rastoral Application.
world. Institutions, including governments, were designed by God to serve Christ's kingdom. "Sin," however "opens political systems to the bondage of demonic principalities and powers," according to Article 4 of the North American MB Confession of Faith. Because of the rebellion of the Fali, government is in league with the kingdom of the world when it relies on military violence. Christians' loyalty to Jesus puts them in tension with the values of the world and the State. Christians reject participation in this rebellious world order. This view also holds that Jesus' rule will overcome the rebellious world.
Over the years this Third Way has been lived out in a variety of approaches, according to J. R. Burkholder in Mennonite Peace Theology: A Panorama of Types.
The historic nonresistance approach holds that the State is outside the perfection of Christ and the church is an alternate community to which believers give full allegiance. Because this view is pessimistic that a Christian witness to the state will be effective, it does not encourage overt political activity. This group might can meat with MCC without inquiring about its distribution. This approach is common among Old Mennonites.
The restdent altens approach agrees that the church is to be a countercultural community but emphasizes that the witness to Christ will invite the world to join Jesus in the way of peace. This group sees membership in the church as a "political" com· mitment in the sense that it affects Christians' basic allegiance. Rather than change the government sys'- .tem, they try to witness for peace through such alternative actions as, for example, shipping humanitarian aid through Mennonite Central Committee to North Korea but to be distributed through an indigenous community of faith. Supporters of this approach are John Howard Yoder and Stanley Hauerwas.
Radical pacifists seek to apply the teaching of Jesus to government policy. Author and theologian Ron Sider argues that since Jesus is Lord of both the church and the world, the world will benefit by submission to Jesus' rule. This position calls for political policy consistent with Jesus' teachings. Radical
pacifists might try to convince the government itself to join the church in social relief for North Korea.
How are we to live?
Which of the three positions Anabaptist Mennonites take on the two kingdoms theory is most helpful to us as MBs? Which is most consistent with the MB understanding of Scripture as expressed in our confession of faith?
The first position presents the difficulty of separate private/public morality. Can we live as Christians personally but adapt to the world's way for public responsibilities? As Christians, we must follow Jesus all the time.
The second position also seems to present an inconsistency. How is it possible for a Christian to refuse military service but endorse political solutions that put others in the line of fire?
The two kingdom position which views the church as a countercultural community seems to fit the MB confessional statements best. Individually, we are not strong enough to give a consistent witness to peacemaking. We recognize that we need to join the movement ofJesus' disciples to grow in peacemaking at all levels. We also grow in our capacity to witness to the power of the Gospel of Peace by giving a living witness to peacemaking within the church. Our tension with the world is not a tension with the people Christ came to save. Our peace witness invites others to experience with us peace with God within ourselves, within the community of faith, with our neighbors and ultimately in the world.
Christians disagree about war and peace. In MB churches, people hold a variety of viewpoints and opinions about a Christian's relationship to the world and its practices of war. But the Third Way offers us a way to not only proclaim but also practice obedience as followers and disciples of Jesus.
May we "go in peace." •
Lynnjost, who was a pastor for 10 years, Is a professor of Blhle at Tabor College, an MB college In Htllsboro, Kan. He Is also chair of the u.s. Conference Board of Faith and Life and Is a member of Htllsboro MB Church.
AGO IN INDIA, I worked with an Indian tl'ailiet iDaworlcshop on conflict and peacemaking for 8teihien pastors and church leaders. He prese,tteC1 1:w9 dramatizations of the Apostle Paul. In the first, Paul in strong, demanding and controlling the second, Paul was gentler and .softer, Plore inQined to appeal to his listeners. who was the real Apostle Paul?" he asked.
Indeed, Paul can be difficult. He was already known to be so in his time (2 Peter 3:14-16). My Indian friend's question can be asked again and again about Paul: "Who was the real Paul?"
Romans 13 is one passage that invites that question. In the first part of that chapter, Paul gives instructions regarding Christian political responsibility: "Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God " (Rom. 13:1). Throughout the centuries and today, Christians have used this passage to support opposing points of view.
So, how do we decide who is right?
The whole Paul
As with any passage of Scripture, we need to examine the text and context carefully. For those of us who
do not know the original biblical languages, we need to turn to biblical scholars who can help us unpack the meanings of the text in the earliest forms we have available. Translations don't always give us all we need.
It is also useful to examine how the author himself worked out the text in "real life, " particularly with a text like Romans 13 that seems to be understood in so many ways. How did the author-in this case Paul-actually live what he wrote? How did he work this out in his own experience? While this may not answer all our questions, it will provide some clues.
In Paul's case, we go to the closest thing we have to a biography: the Book of Acts.
• Paul's calling. Paul's Christian faith story began with his conversion on the road to Damascus. Blinded in his encounter with God on the way, he stumbled into Damascus and into the house of Judas on a street called Straight. To this house God sent a local disciple named Ananias. Reluctant to go, God revealed to Ananias that Paul "is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people ofIsrael" (Acts 9:15). Interestingly, kings rank with Gentiles and Jews as needing to hear God's "name." We can assume, then, that "being subject to the governing authorities" did not mean being quiet about the "name"
When we were quiet: Germany
WIlEN DEAUNG with a dictator like Hitler, what can one do?
Daniel J. GoIdhagen In Hltlet's W1111tW Executionets-OtdJlUIIY Germans and the Holocaust says the Nazis sometimes changed their policies when people spoke up. He cites several Instances where opposition and protests on matters of public polley, Including rellgtous oppression, led to suecessftd changes during the Nazi era. Indeed, he argues, the regime was sensitive to public opinion. It placed "thou88nd8 of agents around the country to report on the mood of the people, " and moved In accordance with what It thought the people
would support.
Goldhagen's book, though controversial, became a best· seller In Germany during the 1990s as It motivated another look at what happened dill'Ing those awful years.
If Goldhagen Is correct, what power might the church have had In Nazi Ger· many IfIt had stood united against Hitler?
Christian ethicist David P. Gushee In The Righteous Gentiles of the Holocaust-A Christian Interptefatlon observes that more than 90 percent of the non-Jewish population of Germany and Nazi occupied countries dill'Ing this time considered themselves Christlan--a formidable force. Yet, In Gel'-
many Itself, only a small minority of the church called the ConfessIng Church stood up against Hitler. And even their pastors, when eventually drafted, obediently fought In the German army. That was their tradition growing out of their understandingor mlsunderstandlng--of the relationship between church and state. And, as Eberhard Bethge, biographer of Diet· rich Bonhoeffer, has reported: Almost all [ConfessIng Churches] young pastors went to the front, and most of them were sooner or later killed In action."
In 1995, on the 50th anniversary of the end of World War II, Mennonites of Germany met together at
Thomashof, Germany, and apologized for their silence under the Nazis. They Issued a statement In which they acknowledged that German "Mennonites of all occup. tlons were entangled In the political system at that time and almost all Mennonites were silent In regard to the National Socialistic [Nazi] crimes against Jews and others."
So, perhaps the question Isn't really about Hitler alone. Perhaps It Is about the faithfulness of the church.
One person alone is easIly silenced. But when many voices unite as one, even dictators cannot but take note. -Dalton Reimer
When we were quiet: Segregation
AFTER MOVING to Callfof. nla just before the end of World War II, I completed my childhood years In a,. small Central Callfomla town on a quiet street within a block of our local Mern dt. Brethren Ohurch.
Our street was In a new dev.lopment that opened In 1946. W. were among the first on the street, but soon . were Joined by others, mostly Mennonlt. Brethren. Before long, the church sonage also w. built on our street.
Even as a child, I knew
that this dev.lopment had some restrictions Imposed by the owner-d.veloper. Two Modesto Ash trees, for Instance, had to be planted In every front yard. But there w. one restriction that was dlfferent-ftStrlctlon number 6. It said that no one could live on our street who was "N.gro, Japanese, Hindu, Armenian, Malayan, native of the Turkish empire, MexIcan, Chinese, Korean, or any person not of the Caucasian race." No changes could be made to these restrictions for 25 years.
when before kings. On the contrary, Paul's calling, from the beginning, was to bear witness to the "name" when before kings.
• Paul's wimess. Paul's witness to kings became possible because ofhis subjection to their authority. Indeed, Paul used the legal system of Rome, the empire into which he was born as a citizen, to his advantage. When under attack from religious leaders of his own community, this legal system ironically became his protector. Hence, he personally benefited from qualities of government that he identifies in Romans 13.
When Paul engaged several rulers while he was in prison, he modeled his understanding of the intersection of faith and government-which sheds more light on the words he wrote in Romans 13.
Felix was one of the rulers Paul addressed. Luke, the author of Acts, describes Felix as "rather well informed about the [Christian] Way" (Acts 24:22), yet hardly a follower. On the contrary, Felix was not a good ruler. In his Annals, Roman historian Tacitus says of Felix, "Backed by vast influence, he believed himself free to commit any crime." In Histories, Tacitus writes that Felix "played the tyrant with the spirit of a slave, plunging into all manner of cruelty and lust " Josephus, aJewish historian, identifies Felix with the murder of the high priest Jonathan, who irritated him with his advice on how he might better govern Jewish affairs. In matters of marriage, Felix was surely no model. Drusilla, one of several wives and his wife at the time of Paul's encounter with him, had been persuaded by Felix to leave her previous husband. Wife stealing was part of Felix's profile.
Felix had already heard from Paul once, during a trial where Paul stood accused by the high priest Ananias and a lawyer named TertuUus (Acts 24:1-21).
Felix delayed his judgment, and several days later, with his wife Drusilla sitting next to him, sent for Paul to hear him "speak concerning faith in Christ Jesus." What will Paul say? How will Paul express his
In church I had learned that "Jesus loves the little chlldren-all the children of the world." Yet, most of these children were excluded from my street. But to make trouble was not our way then, as It was not the way of most Americans. So, we lived quietly with what was given us.
But before the 25 years were up, Rosa Parks dared to not give up her bus seat In another segregated part of the country, and the Supreme Court began ruling that segregation was uncon-
stltutlonal. And so, the world changed. Decades later the d0orbell rings In my home on stili another street, now In an urban center In Central California. My neighbor Is at the door with a petltlorHn hand opposing a new IOw-cost housing w.hlch Is projected to be behind my back fence. Fears of Its Impact on the neighborhood and potential lowered home val existed. Should I sign? Where will the poor find housing, If not here? -Dalton Reimer
Romans 13 conviction that government is ordained by God and Christians should be subject to the governing authorities? Will he bound his message by speaking of Christ only as personal savior and leave the governing to Felix? Will he perhaps add some words about personal and marital conduct, but avoid addressing issues of political conduct as a separate sphere beyond the pale of Christian address? Will his view of being subject to the ruling authorities require him to quietly fall in line behind the policies of Felix? Will he avoid any criticism of Felix since such criticism might be perceived as ungratefulness for the protection that he is receiving from him?
In the end, Paul gave a seamless expression of the Gospel of Christ Jesus. Paul's larger theme in addressing Felix and Drusilla was "faith in Christ Jesus," but faith included themes of "justice, self-control, and the coming judgment" (Acts 24:24-25). Paul acknowledged that he was subject to the authorities but that didn't stop him from calling them to account for their conduct, whether personal or political. It was not either-or, but both-and.
The relevance of Paul's words on justice, self-control and judgment became apparent as "Felix became frightened" and sent him away. Paul reached Felix where it mattered. A ruler noted for his "crime, lust and cruelty" needs to be addressed with themes of "justice, self-control, and the coming judgment. " They are critical parts of a seamless Gospel for rulers.
Following Jesus' example
In discussing with Felix matters of "justice, selfcontrol, and the coming judgment," Paul followed Jesus' example.
In Luke 18: 18-26, a different ruler approaches Jesus. This rich young ruler, like Felix, wanted to know more. "What must I do to inherit eternal life?" he asked.
Jesus responded by listing the commandments of the second half of the Ten Commandments, but he
RESOURCES
t,nnocent Blood .. ."." by ""'"p H"",. (H..,.., Row, 1871), the atory ofLe ChMIbon r Uanon, • city of refuIe,durl", WorIdW.r II
• WeaponIot the Splrft (video)
....,,,,,no.. pile,.: SfIeIdII6 PeIIce of tile City by Duane K. Frielen (H.ntldP , 2000)
changed the usual order. Jesus bepn with the seventh commandment ("You shall not commit adulteryj, followed by the sixth ("You shall not murder"), then the eJshth ("You shall not stealj, then the ninth ("You shall not bear false witnessj and ftnaIly the fifth ("Honor your father and mother"). Jesus omitted the tenth ("You shall not covetj. Was omitting the tenth commandment a setup? Did the ruler notice?
When the ruler asserted he had kept from his youth all of those Jesus named, Jesus said he yet lacked one thing. At this point, the ruler mJsht have thought, "Ab, here comes ·the tenth commandment He knows he missed the last one."
Jesus did respond with the tenth, but it was a revised commandment. Rather than a neptive-you shall not covet, or crave ftalth beyond what you have-Jesus turned it into a positive opposite: "Sell all that you own and distribute the money to the poor, and you will have treasUre in heaven; then come, follow me" (Luke 18:22).
Why this revised order of commandments? We can only guess. It could be that the changed order reflects the frequent order of sins of rulers, beginning with sex, followed by murder, steaIin& lyins, and finally a preoccupation with growing wealth rather than meeting the needs of the poor. Pl'OI1l King David (remember Bathsheba?) to the present, this order seems too often to have been order that Its Pelix wdl.
Whatever the reason, both Jesus and Paul addressed the very speciftc situations of the ruler with whom they were dealing. The Gospel is seamless-the speciftcs of our conduct cannot be separated from faith in God, whether ruler or citizen. It is all of one piece.
PeUx, as the rich youns ruler, wasn't ready to accept this holistic Gospel. And his corruption was deep. Luke tells us that thereafter Pelix often sent for Paul to converse with him, but with the hope that money would be given him (Acts 24:26-27). He was not above bribery, even after Paul's witness.
Will the 1 Paul pleMeltMd up7
So, who was the real Paul? How did he live out what he wrote in Romans?
Paul's actions and words in Acts 24-26, which describe his encounters with rulers while in the court system of Rome, give us the followtns:
• Paul was "subject to the govemins authorities"-as in Romans 13 he states one should bewhile at the same time bearins witness to Christ in a seamless Gospel that includes the spedftc naming of failures in ruler conduct, both personal and political.
"Love it or leave it" was not Cor Paul. Neither was silence misunderstood as a way of demonstratins
subjection to authorities. Paul was a both-and per· son. He was both subject and prophet-beartns witness to truth. Calling kings to account was part of his callins from the beginning.
• While bearing clear, specific and ftrm witness, Paul left rulers free to choose their way. Force or violence, as silence, was not his way
• Paul was respectful in his conduct and speech. He addressed rulers with great respect, even when he knew their conduct left much to be desired. He seemed to understand that disrespectful speech shuts down listening.
In all of this he followed Jesus. Por Paul, respectful, clear and ftrm witness bearing to rulers was not contradictory to being "subject to the governing authorities" but a fuiflllment of his calling.
Rulentoday
In some ways our world today is more complicated than Paul's. In empires, the emperor is clearly the ruler and the citizen is clearly a subject. In democracies, however, we live with a paradox: we are both citizens and rulers. In the United States, "We, the people" is our founding declaration. The will of the people is our stated norm.
Yet, for God's people there are constants, whether empire or democracy. God's will trumps the will of rulers, whether individuals or a people. The planks of God's platform for rulers remain the same as declared by Jesus and Paul.
Palth in God, as Jesus declared to the rich youns ruler, includes not just the ftrst table of the Mosaic law, but all the commandments: faithfulness in marriage over adultery (seventh commandment), preservation of life over the taking of life (sixth commandment), truly earning over stealins (eighth commandment), truth over lying (ninth commandment), honoring father and mother over dishonoring (fifth commandment) and sharing wealth with the poor over accumulating wealth (tenth commandment). In Paul's address to FeUx, these are expressed in terms of justice and self-control.
To call rulers to account for these virtues is not an expression of insubordination to authorities. As Paul demonstrated, one can be both subject and witness. And as Paul further modeled, one can do this with grace. Clear, ftrm and respectful witness, even to those whose behavior we may deplore, affirms the value we give to those we address. •
Dalton Reimer is a senior assodate at the Center for PeacemaJdng, located at Fresno Pacific University, an MB university in California. He is also chair of the U.S. Conference's Peace Education CommissUm and a member of College Community Church.
Old Testament
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DIVISIVE or explosive as and politics. 1bdividually, they can divide flim' and cause llotkndous conflicts even among friends. But mixe'tt the September 11 rrorist attacks us-they can be deadly.
AS the drums ever louder, Christians are iri.creasingly confrGnte<1 with the necessity to think thtoujh, not oq,ly<their' stance on war, but their attitude towards the"Use-of force in responding to extreme acts of violence.
As Christians, we naturally tum to Scripture for guidance on such critical issues. Immediately we are confronted with God's active participation in war in the Old Testament. How are we to understand it? Is God giving his blessing to war, or is something else occurring? What was behind Yahweh's involvement in war?
God and war: an inescapable reality
The concept of war is one of the Old Testament's major themes. The Hebrew word for war-milbamah-appears over 300 times, and the expression "Lord ofhosts"-literally, "Lord of the armies"appears over 200 times. The use of these two expressions not only suggests that war is a very important aspect of the Old Testament, but the texts also establish an intimate relationship between war and God.
Why is there such an emphasis on war in the Old Testament? And what does it mean for the Christian community?
A thorny problem
The presence of war in the Old Testament represents one of the most critical theological problems Christians face. It seems to be in absolute contradiction with the spirit of peace and nonviolence Jesus displayed in his ministry. And the link between Yahweh and war in the Old Testament creates the image of a violent, vengeful and bloodthirsty divinity. This problem has created a real difficulty for many throughout the centuries, leading some to not only repudiate the Old Testament but even the Christian faith. For those who unconditionally accept the Old Testament as divinely inspired and authoritative, the issue is still hard to sort out. Some deal with the theological tension by simply ignoring the issue. Others cleverly bypass the problem altogether by spiritualizing the passages dealing with war, comparing foreign nations against which Israel is waging war to the sins in our lives. But as attractive as this option might be, it negates the historical nature of the narratives and does not give proper consideration to the Old Testament itself. Others choose to resolve the tension by viewing war as a fundamental manifestation of God's justice. This perspective is behind the Just War then-
ry, which has historically been used to justify Christian participation in specific war efforts.
God and war: a preliminary rationale
The intimate connection between Yahweh and war is derived from two critical events in the history ofIsrael:
• The first is linked to the liberation of the Hebrew people from the hand of the Egyptian Pharaoh. From that point on, Yahweh is known as a warrior (Exod. 15:1-4) .
• The perception of Yahweh as a God of war is further reinforced by the conquest of Canaan, a phase during which God is portrayed both as one who fights for his people (Deut. 1:30) and one who invites his people to participate actively in combat (Deut.20:1).
Interestingly, in both cases Scripture provides explanations for Yahweh's acts of war.
In the first instance, Yahweh intervenes to liberate his people from an oppressive and ruthless ruler. It is important to note that Yahweh destroys Pharaoh and his army only after repeated warnings by Moses.
In the second instance, the dispossession of the Canaanites is not portrayed as some whimsical action on God's part. Gen. 15:14-16 and Lev. 18:2425 indicate that the decision to remove the original inhabitants of the land in order to make it possible for the Hebrews to possess it was closely linked to a moral criterion. In an earlier period of its history, Israel is not permitted to enter the land, "for the iniquity of the Amorites is not yet complete" (Gen. 15:14-16). In other words, God estimates that the Amorites have not yet reached the stage where they must be removed. Lev. 18:24-25 points to a very different situation. The text justifies the removal of the inhabitants of the land by pointing to the immorality of their culture.
While there is no need to justify God's actions, Scripture nevertheless provides a moral justification. This is a consistent theme throughout the Old Testament. For example, whenever the prophets announce God's judgment against Israel, they meticulously and carefully build their case for judgment against God's people. God's judgment, whether it is against the nations or Israel herself, is never indiscriminate (Amos 2:6-16; Micah 2:1-2; Hab. 1:2-4).
Why God used war
Before we can arrive at any firm conclusions about this close association between war and Yah· weh, it is important to consider some of the factors that may explain why God gets involved in war in the first place.
Yahweh's and Israel's participation in war is linked to one basic factor: the creation of a political state. Intrinsic to the existence of a state or a nation is the protection of its territorial and political integrity. In other words, the state must ensure it has the capability to protect its borders or engage in aggressive campaigns to increase its resources. The most critical component of such capability is the maintenance of a military force.
In the kind of world we live in, the possibility of war is unfortunately an inescapable reality. Smaller nations surrounded by other countries will often take extraordinary means to defend their territorial integrity. Switzerland is a case in point. Since the beginning of the Swiss Confederation in 1291, Switzerland has required that every Swiss male citizen have a weapon in his home and that he be ready to use it to resist an invading force. According to Stephen P. Halbrook in Target Switzerland: Swiss Armed Neutrality in World War D, this willingness and readiness to defend itself is ultimately what convinced the Nazis to forego any attempt to invade Switzerland.
International conflict and war are inherently linked to the existence of independent states. It has always been that way, and will most likely continue to be a reality until the establishment of the ultimate state-the Kingdom of God. The potential for war is intrinsic to the concept of nationhood.
The implication of this reality is clear: When God decided to work through an ethnic group and committed himself to establishing his Kingdom through a political and national entity, he also committed himself to the necessity of war both to conquer a territory and to retain it thereafter.
Policies of war
The relationship between nationhood and war may well be an inescapable reality, but why did the Old Testament have such harsh policies of war? Were they really necessary? If one must wage war, isn't there some way to do it humanely?
Some Old Testament passages seem to indicate otherwise: "You shall devour all the peoples that the Lord your God is giving over to you, showing them no pity; you shall not serve their gods, for that would be a snare to you Moreover, the Lord your God will send the pestilence against them, until even the survivors and the fugitives are destroyed (Deut. 7:16 and 20)."
Before we denounce the brutal ruthlessness of the war policy reflected in these verses, however, it is important to clarify a number of issues. First of all, there is not one but two distinct military strategies. One that applied to regions outside the territory the Israelites were to conquer and one that applied to
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regions inside.
• In the first instance (Deut. 20:10-15), the Israelites were to make an offer of peace. If accepted, the inhabitants would be allowed to live, but would be enslaved. If the enemies rejected the offer, the Israelites were to put the men to death, but women and children could be taken as plunder.
• As to the cities located inside the territory to be conquered (Deut. 20: 16-20), they were to be put under siege and every living being was to be destroyed.
Although we may abhor the notion of war policies like these, the fact remains that the first one is some· what understandable, at least from the perspective of military strategy. It is, by no means, desirable to destroy everyone in sight, but it would certainly be advisable to prevent any possibility of surprise attacks from neighboring states. The implicit purpose of this doctrine is to ensure that potential enemies are incapacitated. The explicit intent of this policy is to create a security buffer zone.
Although we may grudgingly admit the logic of the first policy, most people would undoubtedly question the legitimacy and the morality of the second. Why such a seemingly callous and heartless directive? In order to understand the intent of this text, we must temporarily distance ourselves from Israel and the Old Testament, and gain some insight into war theory in general.
Using rhetoric in war
When it comes to the issue of war policy, we must first distinguish between the theoretical and practical aspects of war. According to C. von Clausewitz in On War, the ultimate intent of waging war is victory. The aggressor has to use every possible means and strategy at his disposal to ensure complete and overwhelming victory. This is the most critical principle of military confrontation.
The aggressor has three objectives:
• To destroy the military might of the enemy.
This objective is necessary in order to eliminate any potential for counter aggression at some later point.
• To conquer the enemy's territory in such a way as to negate forever any possibility of military buildup
• To annihilate the enemy's will to fight.
It is imperative to read the war policies outlined in Deuteronomy 20 in the broader perspective of military theory. At the very heart of military dis· course is rhetoric. It entails a twofold intent: first, to demoralize the enemy and, second, to maintain and boost morale amongst the troops.
Such language is intrinsic to the practice of war. Military doctrines dealing with the treatment of the enemy must by definition be radical. To introduce some prillciple of moderation would be contradictory and counter productive in terms of the rhetorical intent of the policy.
In regards to Israel, it is helpful to imagine the presence of these stringent policies as one of the critical links in an inexorable domino-like chain of events (see sidebar). Once we admit the necessity of creating a political entity, then we must also accept the possibility of international conflict and even war, if the integrity of a territory is at stake or, as is the case with Israel, there is land to conquer. Once we admit the theoretical necessity of war, we must also recognize the necessity of developing a war policy. There is simply no choice. If the articulation of a war policy becomes unaVOidable, this policy must be sound in order to be effective. It must be unequivocal in order to avoid confusion amongst the troops,
and it must be radical so as to have the intended dissuasive and demoralizing effect on the enemy.
So, what about God?
So, where does that leave us in respect to God? At this point, it is possible to propose two hypotheses.
Hypothesis A God's unabashed involvement in war signals that the God of the Old Testament is in essence a deity that thrives on war and violence. The problem with this hypothesis is that it clearly con· flicts with the traditional Judeo-Christian understanding of God as a God of love and compassion. But there is a second possibility.
Hypothesis B. Peter C. Craigie in The Problem of War in the Old Testament suggests that the close link between God and war may not have anything to say about the fundamental moral character of either God or war itself. These texts in no way indicate that God is a warmonger or that war is morally good. God's involvement in war primarily indicates some· thing about how God works within human history.
To understand more clearly what this means, let's review a number of basic principles that appear to guide God's action in the world
• The problem of war must be interpreted in the light of the broader theological agenda of the Old Testament. As Elmer Martens demonstrated in God's Design, the central and foundational idea of the Old Testament is that God has a project. Ultimately, this project is about the creation of a people composed of men and women who freely choose to love and serve God. This project is, above all, what has moti-
God and war in context
y' ... Is INU't .. a br . casc.d... ......es:
1. God has a project: the creation of a people composed of men and women who will love and serve him freely.
2. God's project made necessary the creation of a world where humanity could truly exercise free will, and where evil and suffering were real possibilities.
3: Human disobedience resulted in the Introduction of a principle of death in human nature and in history.
4. God Is committed to working In partnership with human beings.
5. God Is committed to dealing with humanity within the limitations of its historical situation.
6. In a first phase of God's plan to redeem humanity, God chose to work through an ethnic/political entity: Israel.
7. The aeatlon of a political entity entails the acquisition of a territory•
8. The necessity to obtain a piece of land made it necessary for Israel to engage in military conquest.
9. Israel's Involvement in war made it necessary to articulate specific rules of war.
10. God's Involvement In war does not sanitize war. It points, however, to God's profound and unconditional commitment to working with human beings In full recognition of the destruction and evil brought about by sin. Therein lies our hopei -PG
vated God to create the universe and to interact with humanity.
• In God's project, humanity is not only the object of divine action but is invited to be an intrinsic component in the very execution of that project. In other words, God wants men and women to enter into a partnership with him. That God is fully committed to the principle of partnership with hUmanity is an incontrovertible principle of Scripture (Gen. 1:27-30; Gen. 2:15).
• God's pledge to work in partnership with humanity also commits him to working with human beings where they are, with their strengths and weaknesses. Humanity is by nature locked in history. God cannot simply transcend human culture to bring man up to some idealistic plane of existence. I am not suggesting that God is intrinsically limited; the problem is not with God but with us. Because we are historical beings, God has no choice but to work within history. God is in a sense limited by human culture; his dealing with humanity is subject to a historical imperative.
A personal example may help explain what I mean. When my children were very young, I could often be found on the floor playing with them, rolling around, making noises with toy cars, imitating assorted animals, etc. A person who would conclude from these actions that I was immature and infantile would only show how little he or she understood human behavior. In reality, this kind of behavior revealed something about my love for my children and my willingness to put myself at their level in order to relate to them. A father cannot expect little children to come up to his level. If he really wishes to relate to them in a significant manner, he must take into account their limitations and adapt himself to their reality.
God's involvement in war in the Old Testament reveals exactly the same thing. It does not suggest that God is intrinsically violent. On the contrary, his willingness to intervene and participate in human history, a history profoundly and irrevocably tainted by sin, broadcasts his infInite love for humanity.
For us today
God's involvement in war reminds us that we live in a world that has been thoroughly infected by sin
and evil. Sin warps human nature and sometimes breedssuch horrendous evil that it must be restrained. God actively intervenes in human affairs to promote peace and Justice and to restrain evil, and he calls human beings to partner with him in this task.
But in the same way sin irremediably afl"ected the character of God's interaction with Israel, it remains today an inevitable and pervasive destructive factor in our eflOrts to promote peace and justice. For example, any eflOrts to protect the weak and the defenseless in -dvil society will at times necessitate the use of force to restrain evil. Until God establishes his kingdom, there is simply no escaping the meSsiness of our world.
While we recognize this harsh reality, what does it mean for Christians? How can Christians who are called to be ambassadors for the great Prince of Peace himself recondJe the tension between recognizing the reality of sin in our world and the necessity to restrain evil with Christ's call to extend love to all? What is our role as Anabaptists? Are we simply witnesses to peace? Do we affirm or condemn the use of force by the state to limit radical evil? Can Anabaptist Christians serve as police officers or military personnel with good conscience?
There are no easy answers to these questions. In fact, the dissonance they evoke sadly reminds us too well of the pitiful state of the world in which we live. But, in the wake of our current world situation, it is more important than ever that we think through and discuss together our attitudes towards war and the use of violence to restrain evil.
Is there hope for us and the world? Yesl God's unconditional commitment to Israel in its historical situation teaches us two things:
• Even today, God's project carries on: he still has a purpose for humanity as a whole and for each one of us.
• God is profoundly and unswervingly committed to partnering with us in full recognition of the human condition. The greatest proof of this unconditional intent towards us is found in the historical appearance ofJesus Christ as a man, in his life, his death and his resurrection. Therein lies our hope.•
PIerre Gt/bert Is auoctate professor of Old Testament at MB Blblteal Seminary and canadian Mennonite University In Wlnnq,eg, Man.
Sunday moming worship and family
The article by
Jan Schmidt
("What is the cause of fights and quarrels among us?" October 2002) is one of the clearest presentations I have read of the problem of corporate worship in our churches. The opening skit between Jeremy and Heather may sound extreme but it brings the problem into focus. It is difficult to discuss this matter objectively.
Many of us that are seniors today took our elders through some of the same kind of contlict and misunderstanding. We loved the new, modem Gospel songs, and they loved the chorales and hymns from the 18th and 19th centuries. Somehow our elders leamed to sing and enjoy the Gospel songs and some of us discovered the wealth of meaning in the older songs. We could worship together. In the midst of our rich diversity we want unity, not necessarily unanimity. Having separate services--"contemporary" and "traditional"-may solve the problem of contlict, but it also avoids a real solution to unity by dividing the family of God. The so-called "blended worship" is a better solution but can still fall short of the goal. It has "somethingfor-everyone" but does not necessarily
WHAT READEHS
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).
generate a mutual appreciation. And this is what we need.
The Church is family, a family of multiple age groups, styles and tastes. At the heart of the problem lies the fact that we do not really know each other. That is not good for the family. We have not been taking regular, deliberate time to all be together to listen to what each age group finds meaningful in worship. Our church programs tend to separate us into different "pastures."
As to the worship part of our Sunday morning church services, the solution lies somewhere in recognizing and treating ourselves as family and then learning to actually appreciate the different tastes and meaningful worship experiences of each member: from child to senior member. This would take a deliberate plan to do this and necessary effort to carry it through. No doubt some of each generation's cherished programs would have to be set aside. I think it would be very worth the effort. The closing skit between Jeremy and Heather shows something of what it takes to bring about this reconciliation.
Paul C Friesen Peru, South America
We need MCC's UN, D.C. offices
Upon reading Tony Klein's letter to the editor in the November 2002 Christian Leader ("Concerned about MCC," What Readers Say), I felt compelled to write. As a Mennonite Brethren who has worked with Mennonite Central Committee for over seven years, often in situations of conflict and war, but also as an
African who comes from a country engulfed in a four-year war, I have nothing but the deepest respect for the Washington and UN offices of MCC.
These offices were not created in a vacuum, but rather are outgrowths of the concerns and desires of our partners. Time and again, when we have left our places of MCC service, we have been mandated by the local peoplemost often the local churches--with the task of informing the outside world and particularly the American government of what is happening in their countries. Without our offices in Washington and at the UN, we would be unable to do more than share these stories in North American churches. That needs to happen too, but those in positions of power and influence-who often operate with limited understandings at best of these contexts--must be challenged to love mercy and do justice. MCC volunteers, who live at the grassroots, are often well-placed to carry the message of the suffering body of Christ to U.S. policy makers.
As we evacuated from eastern Congo after the Rwandan invasion of 1998, the members of the local church did not ask us to mobilize humanitarian aid for them, but rather we were fervently exhorted to tell the rest of the world what we had seen and what was happening in eastern Congo. Time and again our local partners, the victims of what the Pope has called "Capitalism without compassion," are pressing us to engage our governments and to do what they cannot-advocate for the justice and equality that must be of the Kingdom. Taking this mandate seriously, we approached the MCC Washington and UN offices. Once we had dialogued on the contents of our message, these two offices played a vital role in setting up meetings with high level officials, including those from the U.S. State Department; the peacekeeping advisor for the UN Secretary General, Koffi Annon; the political advisor for the US Ambassador to the UN; the political advisor for the French Ambassador to the UN; program directors of the Africa section of USAID-talk about speaking truth to continued on page 34
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BY PHILIP WIEBE
Freedom and responsibility
DURING THE RECENT governor's race in our state, an interesting issue came up between the candidates. One hopeful promised that if elected, he'd get rid of fifty percent of our government's administrative rules. These are how agencies work out Oregon law in practical terms. Not surprisingly, some agencies are bit more prolific in their rule production than others.
So that sounds pretty good, cutting half the state's rules and red tape. But the opponent posed a provocative question: Which half? The ones that protect our air and water from reckless pollution? Those that prevent destruction of natural resources? The ones related to the pursUit of public health and safety? Those helping to lend aid and comfort to the needy?
Sadly, these represent just the kinds of rules many would like to delete. Manufacturers don't want their hazardous byproduets regulated. Developers don't like being held to expensive quality and safety standards. Lumber processors don't want to be barred from certain forests. The well-off aren't very happy about handouts given to the worse off.
That's just human nature. We don't mind rules that work for our personal benefit, but when they require effort or outlay on behalf of others, or infringe on what we consider "ours," that's a different story.
This is nothing new. Thousands of years ago the psalmist wondered, "Why do the nations conspire and the peoples plot in vain?" They "take their stand against the LORD and against 'his Anointed One. 'Let us break their chains," they say, 'and throw off their fetters'" (ps. 2:1-3). Humans didn't want to be bound by the laws of God and nature, of nations and governments. People wanted freedom without responsibility. They still do.
The balance of freedom and respon-
sibility is an important issue in our time. Since Sept. 11, for instance, there has been a lot of concern about the need for national security versus the desire for personal privacy. Some worry about eroding freedoms in a security-conscious time, others fret about inherent dangers in an open society. There are no easy answers to this dllemma.
On a simUar note, there has been heightened discussion about censorship versus freedom of speech in recent years, with the rapid expansion of communication and Internet technologies. Some would say that any attempt whatsoever at censorship undermines a free society, others would argue that unrestricted messages of hate, violence and sexual exploitation are more dangerous to freedom than censorship.
Recently I read an intriguing news story related to this. Hollywood studios were suing a company selling versions of popular movies in which offensive content was edited to make them more family friendly. Though the term "censorship" wasn't directly used, the studios claimed the editing violated their copyrights and "creative vision."
Again, these are tough issues in our time. But one developer of software that mutes and skips objectionable material on movie DVDs came out against the studio action: "This suit is Hollywood hypocrisy at its worst. Two years ago, studio executives went before a presidential commission saying they support tools to help parents deal with movies. Now that the tools exist, they go to court to get them banned."
For me this statement really gets at the problem of freedom without responsibility. Creators of movies and media today seem to be playing more and more to the dark side of human nature, just because they can, without really considering the mental and spiritual costs. In tum people actively pursue their free-
dom to consume such media, with little thought of the destructive consequences for themselves and society.
Freedom, I think, is greatly misunderstood in our age. Modern people seem to think of it merely as individualIicense to do whatever they want, rather than collective freedom to pursue meaningful Iives and goals. Those seeking greater good in society are so often accosted and thwarted by those crying "freedom"-to do that which actually undermines human health and morality.
Today's church has its own issues with freedom and responsibility. One senses that many churchgoers are concerned about their personal desires and tastes more than their responsibUity to minister to others and enhance "body life." One sees many who are eager to receive blessings for themselves rather than give of themselves. One notices a "consumer" mentality in churches-people shop around for music and programs they like, then after awhile shop around again. These are the freedoms churchgoers feel entitled to today, but what about their responsibility to God and others?
Paul dealt with something similar in the early church. He wrote to the Galatian believers: "You were called to be free. But do not use your freedom to indulge the sinful nature; rather, serve one another in love. The entire law is summed up in a single command: 'Love your neighbor as yourself" (Gal. 5:13-14).
It's a strange paradox. True freedom does not mean less responsibility, but more. True love is not just having warm or tolerant feelings for others, but involves service and sacrifice. Love and freedom are popular sentiments in teday's culture and church, but do pe0ple really understand the serious responsibilities that come with them? •
BY MARVIN HEIN
Questions about faith Be life
What's happening in land of our spiritual forefathers
QWhat Ie h8ppenfnc In the lend of our spIrtbIIII foIefatl and do we have a church nce M.... nonIte Brethren In that I8nd? (California)
AI had listened for almost two hours to a fascinating presentation by Alan Peters and Paul Toews on the re-emerging Mennonite Church in the Ukraine. When I asked how some of these stories could be shared with people in our conference, the person sitting next to me said, "I have an Inquiring Minds question," and then he posed the question above. Below is a portion of what Peters and Toews reported.
In 1943 Mennonites in the Ukraine were either exiled to Asiatic Siberia or they fled west with the retreating German army. That left the Mennonite Church virtually nonexistent in what is now the Ukraine. Many thought we would never again see Anabaptists in the land where many of our grandparents lived. Toews admits he was among the doubters.
Today, however, there is an emerging Mennonite Church in the Ukraine. In 1994 in the city of Zaporizhye (population about 900,000) a church began with a small Mennonite remnant left behind plus a few who had married Mennonites and were not so clearly identified as those who had fled the country. Today this church, supported at least in part by Canadlan Mennonites, has 75 baptized members, most of whom are Slavic, non-Mennonite-background people.
A second story is even more fascinating. In the city of Petershagen there was the remains of a Mennonite church building erected in 1890. Many American tourists have visited this site and
have taken pictures of one of the few remaining Mennonite church buildings. The viliagers (non-Mennonites) in 1998 decided this old structure, until recent· ly used as a grainery but still structural· ly sound, should be rehabilitated for use as a church. But what kind of church should this be? They remem· bered tourists taking pictures and talking about their parents and grandparents worshipping here. Who were these people? they asked. Learning they were Mennonites, they decided the new church should be Mennonite. Then they worked on the building until it was stunningly beautiful.
Forty-one persons were immersed at one baptism. There are now 80 baptized believers worshipping in this refurbished sanctuary/grainery. They are almost all native Ukrainians without any previous Anabaptist moorings. The building was renovated so that it provided for an apartment for the pastoral couple. That pastoral couple is one that fled the Ukraine many years ago and has now returned to shepherd this new flock (see the story by MBMSI writer Darren Duerksen in the Nov. 18, 2002 Mennonite Weekly Review).
More recendy a third congregation has emerged in Kherson, again comprised almost entirely of people without Mennonite heritage. The three cities in which these churches have been established are all areas where many Mennonites lived before the Revolution.
Toews and Peters reported that a similar resurgence of interest in the Mennonites is taking place in northern Poland around Gdansk (formerly the city of Danzig in West Prussia), from where many moved to Russia in the 1800s. Peters made a poignant observation as we closed the meeting. He said, in
Have a questton about a Bible passage, doctrine, conference policy, or other spiritual Issue? E·mall Marvin at mbetn1@fresno.edu or send your questton to "Inquiring Minds, .. c/o Marvin Heln, 4812 B. Butler, Fremo, C4 93727.
effect, "It is ironic that in the newly emerging church in the Ukraine there is an intense interest in peace. So while our stance on nonviolence seems to wane in affluent America, it is being revived in the poverty·stricken land of .our spiritual birth."
QAnd what about MBMSI presence In the Ukraine?
AInformation gleaned from the MBMSI office indicates that noth· ing substantive is being done in the Ukraine itself at the moment. However, two Ukrainians studying in MBBS and one doctoral student at Fuller Semi· nary are being assisted by MBMSI as a part of a Leadership Training program. Plans for more direct involvement are in the works. On the North American side cooperative projects in the Ukraine and Russia are envisioned linking Slavic MB groups in the US and Canada. It is hoped that a side benefit from this partnership will be a further integration of Slavic churches with Mennonite Brethren conferences in North America. In]anuary and February MBMSI personnel will be meeting with German Mennonite conferences, and with LOGOS Germany, to work on details to increase cooperation in Ukrainian church planting.
One of the difficulties in assisting churches in the Ukraine is that many resources are offered churches from a variety of organizations. Local congregations, in dire need of funds, tend to accept what will benefit them most at the moment. MBMSI is interested in developing churches that will relate to the conference in a more familial relationship. We should pray for MBMSI as they seek avenues for assisting emerging churches in the most heaithful way.•
BY ROSE BUSCHMAN
Speaking the language of his people
Over 380 million are waiting to hear what God says in their own language
IN .18.17 A YOUNG
MAN from California named Cameron Townsend was working as a Bible colporteur in Guatemala selling Spanish Bibles in the towns and villages of that country. At one point he was attempting to sell one of his Bibles to a Cakchiquel Indian leader who spoke very little Spanish. This man said to Townsend, "I can't read your book. Besides, if your God is so great, why doesn't he speak my language?"
Cameron Townsend struggled with that question for several years and eventually asked for permission to move into this Indian leader's village so that he could learn the language and translate the Bible into it. During his time there he caught a vision for Bible translation: "AlI people groups, no matter how small or remote, need the Bible in their own heart language."
After his project was completed he returned to the U.S. to begin a linguistic training center for Bible translation. By 1942 the Summer Institute of linguistics and its sister organization, Wycliffe Bible Translators were established. Their purpose was to train field personnel in linguistics and to promote interest in Bible translation.
Wycliffe now has a technical division called JAARS that works at producing the latest in computer programs to facilitate Bible translation. They share their expertise not only with their own missionaries but also with Bible translators working for other mission organizations. In 1998, while on a trip to Burkina Faso, I visited with Mennonite Brethren missionary PhIl Bergen who showed me the new software he had just purchased from Wycliffe (for a nominal fee-just the cost of the CDs). He was excited about how this program would facilitate his work in Bible translation for
the Nanerige people.
God has a history of speaking in the language his people can understand. The Old Testament was written mostly in Hebrew, the common language of the Jews. The New Testament was written in Greek, the trade language of the day. By the 4th century, Latin had replaced Greek as the common language. Jerome, theological advisor to Pope Damasus, translated the Bible into Latin, called the Vulgate (meaning common or vulgar).
Eventually, however, Latin became the language of only the highly educated which included the clergy. In the 1300s an English priest, John Wycliffe, translated the Bible into the English language from the Latin Vulgate and recruited traveling preachers to spread God's word to the common people.
In Germany, Martin Luther produced the first German Bible and soon all across Europe translations in different languages came into being. My first language was German, and so Luther's translation was the first Bible I read.
KingJames I of England decided to have a group of his scholars produce the first "authorized" version of the Bible. Published in 1611, it was written in the language of the common people. This was the first English Bible I read. I have since moved on to other translations, but I still like the poetry of the Psalms and remember many of the Bible verses that I memorized from this version.
I saw Bible translation in action on a recent trip to Nigeria. A group of nationals took me on a field trip to one of their translation sites. That was quite an experience, both for the local people and for me. It is not every day that a white American woman visits their village. Before my visit was over I had seen the sparsely eqUipped trans-
lation house where the work is done and listened to a quick overview of the program. I sat with the local village leaders drinking a nonalcoholic malt soda and even spent some time with the regional tribal king who sent for me when he heard I was in the area. He is a Muslim and is very supportive of the literacy efforts that accompany the Bible translation process. He said to me, "My people will not improve economically unless they learn to read and write." Since he spoke English we had a nice conversation, especially when it came to our grandchildren. He made sure I understood that he had more than I had!
One of the exciting new developments in Bible translation is the partnership between Wycliffe and Campus Crusade. The latter owns the]esus film. Bible translation in a "new" language now often begins with the book of Luke since the Jesus film is based on that book. When the translation of this first book is completed, a team from JAARS goes to the area, tapes the words of the film using native speakers and then dubs them into the Jesus film. Now Jesus speaks the language of these people, and this new film becomes an effective evangelistic tool. Bible translation is high on the agenda of many mission organizations and local national church groups around the world. However, there is still much to be done. Of the approximately 6800 languages in the world today, about 3000 still do not have any portion of the Word of God in their language. This means that over 380 million people are still waiting to hear what God says in their heart language. I wonder who or what or if I would be worshipping if I had not had the Bible available in both of my heart languages .•
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The Gift Annuity is a legal agreement between you and a qualified charity like Mennonite Brethren Foundation. In simple terms, it is part gift and part annuity. The annuity portion provides you a high rate of return on cash or certain assets for as long as you live. And the gift comes into play when, upon your death, the value of the agreement becomes a charitable contribution.
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email: mbfound@southwind.net
*This offer is void where prohibited by state law.
From farming to missions
Harold Ens: One-time math teacher reflects on years of mission work
BY DARREN DUERKSEN
At first glance it may seem that Harold Ens made a transition common to many Mennonite Brethren missionariesfrom farmer to missionary. And though
Ens is entering his 24th year of mission service and 10th year as general director of MBMS International, the global mission agency for the North American MB conferences, Ens intended at first to become neither a missionary nor a
farmer.
"Having grown up on a farm (in Dinuba, Calif.)," says Ens, "there were some expectations that I might be a farmer."
Ens continues, "Early on, however, I developed a love for math. By the eighth grade I was pretty settled that I was going to study math and I was going to be a teacher."
Though Ens did eventually study and teach math, the seeds for future service were planted at a young age. While growing up, for example, Ens often spent Sunday evenings helping his father minister to immigrant farm laborers from Arkansas and Oklahoma.
Later, while a student at Immanuel High School in Reedley, Calif., Princi· pal Vernon Janzen called Ens into his office. "Harold," Janzen said, "have you ever thought about being a missionary?" The question was unexpected, but Ens quickly answered, "No, I'm going to be a teacher." Janzen's words, however, later returned to Ens as God led him towards a vocation for which he hadn't planned.
Foilowing college, Ens prepared to pursue his dream of teaching math. However, because of the Vietnam War, he first signed up for Volunteer Service through the MB Board of Missions and Services. The assignment he was given? Teaching math in the country of Colombia.
A few years later, after marrying his wife Helen, Ens was again offered an overseas assignment relating to BOMAS. The assignment given? Teach· ing math to missionary kids in Kin· shasa, Congo.
Throughout this time the seeds for missionary work were being watered. ''We began to realize," says Ens, "that we had been prepared by God for other things."
Sdll, Ens did not feel like a "traditional" missionary. In fact, when he and Helen applied for a third overseas assignment, this time in Panama, they struggled over the term "missionary." "We had already spent 6 years overseas with missions," says Ens, "but we hadn't been called 'missionaries. '"
The potential assignment in Panama also meant something else-putting aside the goal of teaching. Though difficult to do, the couple sensed God leading them to pursue service in Panama. Ens spent eight years in Panama.
Then he was asked to help with the mission agency's administration from North America as Secretary for Latin America. The decision was difficult to make. Ens had come to Panama planning to stay for "life." Ens' three children, Lowell, Matthew and Carmen, thought of Panama as their home and didn't want to leave. Eventually, however, the family felt it right to leave and take the new position in Hillsboro, Kan.
While in Hillsboro Ens often met up with J .B. Toews, a MB leader influential in Ens' understanding of leadership and mission. "J.B. came alongside me when I first came to Hillsboro as Latin secretary," says Ens. ''Whenever he would be in Hillsboro he would make a point of spending time with me. I really had a lot of respect for J.B. and was just amazed at his ability to stick with it right up to his late 80s. I saw tremendous ability to adapt to realities. He was able to keep thinking on new paradigms."
Ens' tenure of ministry has impacted and broadened his understanding of Mennonites and missions. "Growing up," says Ens, "we knew that we were Mennonite because we ate verenika and our parents spoke regular and low German. Years later, however, we realized the bigger world of MBs. In Panama we developed friendships with good MB names Uke Degeiza and Membora."
It is this sense of the global family that has become, according to Ens, one of the great strengths of MB missions and the MB church overall. "We have a strong sense of global family," says Ens, "particularly with the emergence of ICOMB (International Committee of Mennonite Brethren). We are a faithrelated family. But it's more than a confession of faith. It's also a commitment to treat each other as family. Not so many churches have that in place."
Though there is a sense of global family within the MB church, Ens hopes that the North American MB churches will be able to understand the nature of the global family, particularly when it comes to accountability. "'Accountability' is sometimes misused," explains Ens. "Are we willing to be accountable (to the other churches)? Some people have the attitude, 'We want global family, but do we have to give up something for it?'"
Ens' years of mission work have brought many challenges, both professional and personal. Professionally, the past several decades have seen huge changes in mission thinking and strategy. Observing the changing cultural and missiological trends, Ens has tried to maneuver MBMSI through two major shifts.
The first was to reprioritize the geographic focus of the mission. Ens explains, "I was convinced that we had lost the vision that we hadhad at the beginning of reaching unreached peoples. That was no longer a high priority for us. We were spending almost 50 percent of our resources on Latin America and giving a bare 10 percent to Asia," where a majority of the unreached people groups were and are.
Ens sought to redistribute resources away from national conferences that had grown to be quite mature and in charge of their own work. "This was, however, new thinking," he says. "Everyone just thought that we would keep doing what we were doing."
The second shift Ens worked on was to reprioritize the type of mission work MBMSI was involved in. "When I came on in '92 we were investing 50 percent of our resources in evangelism," says Ens. "We somewhat reduced that percentage on evangelism and ... shifted more into leadership training."
In the midst of the challenges, Ens has also been greatly encouraged by his work.
While in Panama, for example, Ens established a schoolhostel for young men and women. One young man named Augustine Membora attended a Bible school and stayed in the hostel, becoming the first Bible college graduate from his indigenous people group. He soon became pastor, evangelist and conference moderator. With the encouragement of Ens and others, Membora helped to establish a communication/marketing system for villagers, enabling them to sell bananas and other produce effectively. When then-president Noriega shut the system down for unknown reasons, Membora appealed the decision and had the system reestablished.
joys and challenges have come to Ens on a personal level as well.
Perhaps one of the hardest days in
Ens' life occurred in 1993 when Lowell, Ens' son, was involved in a life-threatening motorcycle accident. Lowell was rushed to the hospital in critical condition, barely holding onto life. "Lowell was at the point of death for a week," recalls Ens. "It was an incredibly hard time for me and Helen." Friends and family anxiously waited, praying that Lowell would stabilize and recover.
One day during that crucial week, Ens went to a nearby park with only a Bible in hand. There he read his Bible and cried out to God, asking ''why?'' and for his son's life to be spared.
To his and everyone's relief, Lowell began to make what eventually became a full recovery. Though the accident changed the plans Lowell had for going to Panama for two years of missionary service, he soon married and continued being actively involved in supponing locai and global ministries.
Another challenge has come in the form of a mixed blessing. When Carmen, Ens' daughter, and her husband Andy decided to go to Thailand as part of a to-year church-planting team called "Team 2000," Harold and Helen were greatly excited that Carmen was following in their missionary footsteps.
The reality soon hit, however, that their children would of course also take their newly born grandson, Conner. Harold jokes, ''We were excited when our daughter and Andy went with the team to Thailand. But did they have to take our grandson with them? It was a painful separation to see our grandson go, though (internet) technology helps."
Though It is never easy, the separation of family because of mission work is something Ens understands. "Early on," says Ens, "we began to understand the verses about giving up family but gaining back more. For us, we have gained family all over the world. God has given me the privilege of making friends, brothers and sisters in the MB family and beyond the MB family, in 45 different countries."
It is such relationships that have and continue to encourage Ens in mission work. ''What motivates me," says Ens, "is the vision of Psalm 67-a vision for all the nations in worship before God. When we gather around the throne in the scene described in Revelation 7, I'll be grateful for the privilege to have had a part in its fulfillment." •
Mixing food and theater
Why two churches stage outreach theater productions at Christmas
BY CONNIE FABER
DUring this past holiday season when most people were looking for ways to reduce stress and busyness, members of two Mennonite Brethren congregations put in extra hours and took on additional responsibilities in order to stage outreach dinner theater productions.And what's more-they've been doing it every Christmas for a total of almost 30 years.
The second weekend in December, Community Bible Church of Bellingham, Wash., gave three performances of The Not Too Perfect Nativity Play and lincoln Glen Church of San Jose, Calif., gave three performances of Scrooge Revisited. Community Bible served a candlelight dessert while Lincoln Glen provided a dinner; both charge admission to cover food costs.
Directors Leanne Walp of CBC and Larry Albright of LGC agree that theater
productions are good ways to connect with non-Christians. "People love drama," says Albright, who has directed LGC's holiday event for 24 years. "They see them as fun, as non-threatening. You can build bridges to people in a really relaxed way,"
And drama can prompt people to thoughtfully see something-like Christmas-in a new light. "Theater can get personal," says Walp who helped initiate CBC's dessert theater five years ago. ''You can push the line a lot further (in theater) than you can even from the pulpit,"
Albright wants Laurel Glen's production to "meet people where they are, move them to consider Christ and present them with his love for them."
During the Christmas season people are more willing to attend church events, say Albright and Walp. Interest and attendance at LGC's dinner theater were up this year, says Albright, and
that may be a sign of the times in the greater San Francisco Bay area.
"This is a tough area," Albright says. Church attendance of any kind in the Bay area is down to about one in six people. "If you're talking about what we might consider evangelical Christian (church attendance), then its more like one in 12. People in this area are working six days a week trying to survive the next layoff." Attending church on Sunday is not a priority, says Albright who has seen attendance at LGC drop in his tenure.
"But God is doing a work in preparing people. We are not as cocky," says Albright of people in his community. ''We're not as self-sufficient. We are reeling from the economy. We are reeling still from 9/11 kinds of insecurities." In this environment people are more open to the Christmas message of Christ's love and salvation, says Albright.
Albright and Walp agree that the reason their congregations devote so much time to a Christmas outreach event is the opportunity it gives them to invite people to a personal, saving relationships with Jesus Christ.
"Is this just another church program taking up time and stressing you out at Christmas? It's not that at all," says Albright. "(Theater) takes the message of Christ and gets it out there where the people are and gets them into your church where they otherwise might not come."
Walp says, "We have received com· ments from people about how professional the plays are and how they enjoy them. But more importantly non-Christians and non-church-going people are
willing to come and hear the Gospel message," she says. "Last year eight people reported to us that they became Christians and three reported that they were considering it. To reach even one is worth it."
At the dose of the LGC dinner theater, Pastor Travis Reimer briefly outlines God's plan of salvation and asks the audience to fill out a response card. The feedback has been very positive says Albright. "The people who haven't made a commitment (to Christ) seem to still respond positively."
Both Albright and Walp are personally committed to bringing people to a saving faith in Christ Jesus. When Albright joined the LGC staff in 1978, he introduced the Christmas outreach event because reaching others for Christ "is where my heart ticks the strongest. "
He has seen the Christmas event become one that people use annually as a connecting point with their friends. This year the weekend performances drew approximately 400 people. "The church really owns this event, more than any other, as a tool to build bridges with their non-Christian or preChristian friends," says Albright.
The type of outreach Christmas program LGC has put on has varied over the past 24 years. Some years it has been a concert and other years a play; it has been performed in the sanctuary and in the fellowship center. One constant has been music performed by the adult choir. In fact, since moving to a dinner theater 10 years ago, Albright has adapted each script to include music for soloists and the choir.
Regardless of the format, "the congregation has taken this as an opportunity to invite their friends," says Albright. The LGC congregation has grown in its understanding of the important role individuals play in bringing their friends to salvation. Albright says, "I think (the congregation) understands it is more than bringing friends to the event and then leaving the rest in the pastors' hands."
LGC has promoted its Christmas dinner theater using direct-mail campaign, radio announcements, newspaper ads and street banners. "But the bottom line is people inviting people," says Albright. Word of mouth, together with free community event announcement ser· vices by the local Christian radio station
and local newspaper, is how Community Bible has promoted its dessert theater. Usually 200 to 230 people attend the production.
Walp, who enjoyed theater as a junior high and high school student, joined a community dinner theater eight years ago. "But I wanted to use my talents for God," she says. "I remember talking with Pastor Steve (Schroeder) about my passion for reaching the lost and my love of the theater. We determined one could be used as a tool to accomplish the other. It was a 'Yonderful revelation for me."
Because Walp is committed to reaching people for Christ through the dessert theater, she looks for a play ''with a message" that people will want to come see and has adapted the script to enhance that goal. This year she added an additional scene in which depth was added to two characters in particular to show that the message that Jesus is our Savior changes people. "The whole point is to share the message," she says.
Albright and Walp are also enthusiastic about sharing the work in getting that message to the audience. Both directors estimate that one-half of their congregations are involved in the outreach event in one way or another and that the team approach is essential to a successful production.
"It really is an aII-church event," says Walp, who begins rehearsals in October. Albright, who begins rehearsals in September, says, "It's lots of work but
people are willing to do it." Albright and Walp agree everyone involved in the outreach Christmas theater productions benefit from the experience.
"Hosting a dessert theater really pulls people together," says Walp. "People who don't usually work together either because of age or because of areas of interest come together. The absolute best part about doing this is discovering new talents in people and or growing talents that are already there. "
Albright says doing the Christmas outreach event has help people understand the importance of evangelism in the life of a church. "It helps to change the culture of the church to realize that church isn't just about me," says Albright. "It's about reaching out with the Good News. It's about how I can be the light. These are helpful things to a congregation's people."
The two directors are clearly convinced that any congregation can host outreach theater events. "Other churches can do this too. Adapt to the strengths of your congregation," says Albright, who also emphasizes the important of bathing the outreach event in prayer.
"No matter how big or small your congregation, you can still put on this type of event. Don't limit yourself to only what you think God can do," says Walp who had no prior directing experience. "Rely on God. If he calls you to do something, follow and watch him work through you to accomplish great things."
•
Buller appointed exec director
Becoming healthy so dreams can flourish is newly ,. appointed u.s. Conference executive director's goal
Chuck Buller of Visalia, Calif., has accepted the call to serve as the U.S. Conference executive director and began his ministry January 2. Buller's appointment was announced at Board of Church Ministries meetings Nov. 22-23 in Wichita, Kan. Buller shared his vision for the conference and its ministries with BCM members, and was commissioned during a time of prayer.
Buller's appointment ends a twoyear search process. Delegates to the 2000 U.S. Conference convention approved the recommendation that a full.time executive director be hired to provide visionary leadership to the conference as it began the process of adopting former General Conference ministries and shoring up and reshaping existing national ministries.
Buller brings experiences and skills to the position that are well-suited to the position, said search committee chair David Reimer in making the announcement. Buller is no stranger to denominational ministry. He served as the first chair of the Mission USA board and led the board for five years. From 1990 to 1995, he served on the MB Biblical Seminary board, including three years as chair.
Buller, a 1985 MB Biblical Seminary graduate, served as the senior pastor of Waterloo (Ont.) MB Church from 1985 to 1992 and of Neighborhood Church in Visalia, Calif., from 1992 to 2000. Under his leadership, both congregations grew significantly, began worship services targeted at non-ehristians and seekers and were involved in capital campaigns.
"I'm pretty pro pastor," Buller told BCM. "I've been one for 20 years."
For the past two years, Buller served as the Mennonite Mutual AId Capital Ministry director. In that capacity he assisted eight Anabaptist congregations in raising funds for their facility and ministry needs. Working with these congregations has been a joy, Buller said, and has reinforced his commitment to helping congregations grow. "I
want to be more about that all the time," said Buller. ''We need to talk about how to help churches be healthy."
Buller is also committed to growing a healthy denomination. "I am excited about getting us healthy so we can dream, " Buller said. Describing his own experience with chronic illness and then applying that to the U.S. Con-
ference, Buller said, "You can't dream when you are sick."
A healthy denomination is one that understands its mission and values, and the mission of the U.S. Conference is to "glorify God by being evangelical Anabaptists," said Buller in his prepared remarks to BCM. "I believe we have to strongly affirm our identity as an Anabaptist evangelical denomination."
As part of that mission, the U.S. Conference, said Buller, is to "help interested U.S. Mennonite Brethren congrega-
tions better fulfill their mission of evangelism and discipleship." Doing this requires that the U.S. Conference provide "connections with other U.S. MB I churches, as well as products and services that facilitate congregational life that is shaped by these purposes."
Serving local congregations requires that the national conference be healthy. According to Buller doctrinal and spiritual maturity, organizational effectiveI ness, financial stability and district and international "connectedness" will characterize a healthy U.S. Conference.
Buller outlined his 9Q.day plan for , improving denominational health. He spoke of the importance of "leading by design rather than by accident" and
, credited his work with Mennonite Mutual AId with introducing him to this management strategy.
The current financial situation will be a top priority. ''We need to improve our cash-flow problem," said Buller. He announced a "365 payor pray" strategy ; in which he will strive to raise $1,000 a day for the U.S. Conference outside of church giving and to generate a prayer team so that U.S. Conference ministries are prayed for each day of the year. Buller invited BCM members to commit to either paying or praying for a day of
conference ministry.
A number of Buller's 90-day goals focus on communicating with various constituencies. He committed himself to communicating the U.S. Conference mission, vision and strategy whenever given the opportunity. He plans to "travel, preach and listen" to churches and leaders within each of the five regional districts and will work with the Board of Communications to facilitate key communication pieces.
Buller plans to meet with all U.S. Conference board executive members and staff before March31. He spoke candidly with BCM members about how he will work with other conference leaders. "I will begin with a trust in relationships not structure," said Buller. "We will be unabashedly biblical in deallng with conflict. We will speak the truth in love."
Planning for upcoming events will also occupy Buller's time during these first 90-days. He will be involved with planning the March 2003 BCM meeting, the 2004 U.S. Conference convention and will work with the Board of Faith and Life in planning a 2004 national pastor's conference.
Buller's appointment as executive director left a vacancy on BCM since Buller was elected this summer to a two-year term as vice chair. BCM approved the appointment of Steve Prieb, senior pastor of Topeka (Kan.) MB Church, to fill the vacancy effective immediately.
In other business, BCM discussed the organizational structure of the U.S. Conference with Larry Nikkel who is serving as an informal consultant. Discussion centered on the pros and cons of developing a more centralized organizational structure in contrast to the current coordinating and monitoring model. BCM affirmed that the mission of the U.S. Conference is to plant and grow healthy evangelical Anabaptist congregations.
BCM also designated income realized from the 2002 national convention to help fund a 2004 national pastor's conference being planned by BFL; approved an expense budget for the executive director; approved a request from the Board of Communication that funds from the communication endowment be allocated for a communication research project; approved a recom· mendation that the General Conference
corporation be merged with the U.S. Conference corporation; and appointed representatives to various inter-Mennonite agencies.
Two upcoming staff changes were announced dUring the meetings. Loyal Funk, Integrated Ministries director, announced his plans to retire by the end of 2004. The Board of Communica· tions announced that because current Leader editor Carmen Andres is living outside of the U.S. Conference, it would begin looking for a new editor in 2003.
Treasurer Dale Regier, Ted Goertzen, director of church relations and Loyal Funk, interim executive minister and 1M director, gave BCM staff reports. Chairs from the Board of Trustees, Board of Faith and Life, Board of Communications, Mission USA, MB
Foundation, MBMS International and MB Biblical Seminary gave reports and solicited feedback on a variety of issues.
The meetings were characterized by open discussion that former chair David Reimer told the group he found encouraging. "There has been much good come from this weekend," said Reimer. "There were times when the Spirit was present It is fun to do the work of our boards."
Chair Rolando Mireles echoed Reimer's remarks. "I appreciated the good spirit and cooperation," said Mire· les in his closing remarks. "It is a privilege to work together with you."
The BCM will next meet Feb. 28March 1 in Fresno, Calif. All national conference boards will also meet at that time. -Connie Faber
Itinerary
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 acceptChrist as their personal Saviour and Lord during a two-week CPE campaign. Come and be part of an enriching spiritual experience--discover what God can do through you.
For further Information, contact:
Church Partnership Evangelism office: telephone/fax: 604-864-3941
Peter Loewen (residence) fax: 604·853-6482
Church Partnership Evangelism is a "church-to-church" effort that involves all bornagain Christians in personal evangelism worldwide. Your application to participate will be forwarded to the CPE Executive Committee for processing.
Training for youth ministers
Youth ministers in the Southern District gather for ,. theological training
TImonth youth ministers in the Southern Oistrict Conference have been invited to attend a four-dayYouth Ministries Intensive sponsored by the SOC Faith and Life Commission and coordinated by district ministers Roland Reimer and Wendell Loewen. Faculty members from MB Biblical Seminary of Fresno, Calif., and Tabor College of Hillsboro, Kan., will share the teaching load.
"I've had dreams of doing something like this," says Loewen. "Roland put feet to it."
Loewen says the course, called "Thinking theologically about youth ministry, " will address the separation of theology and practice that is common in youth ministry.
"There is a growing realization that youth ministry doesn't lend itself to thinking theologically," says Loewen, who also teaches youth ministry at Tabor. Youth ministry is often based on pragmatics-what works, what attracts
kids, what is fun-rather than on theological reflection, he says. "Our implicit theology can sabotage our explicit theology," says Loewen. "We want to try to line these up."
Valerie Rempel of MBBS will lead Intensive participants in wrestling with issues of God, culture and the church. Loewen, Lynn lost and Doug Miller are Tabor College faculty members who will teach sections of the course. lost, also chair of the U.S. Conference Board of Faith and Life, will help participants understand Mennonite Brethren theology while Miller will discuss Bible study methods. Loewen will look at models of thinking theologically about the changing family and adolescent.
"We are always doing theology," says Loewen, "whether we know it or not." Loewen hopes the Intensive will inspire participants to more fully appreciate the contributions Anabaptism theology offers in meeting the needs of today's teens and families.
"The key distinctives of Anabaptist
Seminary in a suitcase
MBBS and MBMSI partner in educational event in ,. Colombia
In Colombia, Anabaptism--especially its theology on peace-is not just theoretical. Colombia is one of the most violent coun· tries in the world, in part because it produces or funnels most of the worlds' supply of cocaine.
Lastfall Mark Baker, assistant professor of mission and theology at MB Biblical Seminary and a former missionary to Honduras, moved his classroom to Bogota for one week in October. The master's level class was funded in part by MBMS International, the mission agency of MB churches in '.,.'!.. Canada and the United States.
"The Colombian church is becoming
more mature and needs to develop clear Anabaptist answers to current issues like violence and poverty as well as evangelism and discipleship from a Colombian perspective," says Miguel Forero, Latin America program director for MBMSI. "We cannot continue importing theological points of view from other people in different circumstances."
MBMSI provides scholarships for many Colombian students at a bachelor's level and considers it important to continue to support students in reaching higher levels of theological education. Forero, who lives in Bogota, helped coordinate the one-week semi-
theology are very effective in our culture today," says Loewen, listing community, altruism, service, integrity and a belief in daily discipleship as among those distinctives. Loewen hopes the Intensive will prompt participants to move towards the theology "we hold dear as evangelical Anabaptists. "
Youth Ministries Intensive is]an, 2730 at Cross WlOd Conference Center near Hesston, Kan. Seminary credit is available, and auditing credit is also offered. A grant has helped meet some of the expenses and a $100 scholarship is available through the SOC Faith and Life Commission to each participant. The format will include eight input sessions and open times for discussion and team building. Lectures, interaction,projects, case studies and resource materials will be included. Reading assignments have been made prior to the course and there will be a follow-up writing assignment. In addition to equipping the approximately 20 pastoral staff members whose ministry has a youth focus, Loewen's goals for the week include offering an opportunity for youth ministers to interact with others who share their passion for youth work and to promote unity within the SOc. He hopes the 2003 event will be the start of an ongoing educational SOC experience.
-Connie Faber
nary course.
Baker's assignment was to teach a three unit, graduate level version of Christian Thought, a course focused on i Christian theology from an Anabaptist i perspective. MBBS and MBMS I partnered to fund 80 percent of the cost of the class with students paying 20 percent. Seventeen MB pastors and church leaders, with varying education backgrounds, came to Bogota from across Colombia to participate. They were assigned course work prior to and after the week of concentrated classes. Baker was impressed with the Colombian MB churches' model of leadership development and church planting. "The students didn't just accept what I said, yet they were willing to open their thinking in new ways," says Baker. "I felt both privileged and encouraged to be part of discussions with these students on what it means to be an Anabaptist in this country at war."
-MBMSI news service
SURVEY DESIGNED TO DETERMINE FACTORS FOR NEXT PRESIDENT
MB Biblical Seminary presidential search begins
THE MB BIBUCAL SEMINARY presidential search committee met in Denver, Colo., Nov. 14-15 to begin the process of finding a new president for the seminary. The members of the search committee are Chair Mark Isaac of Newton, Kan., Secretary Karin Enns of Dinuba, Calif., Ken Neufeld of Edmonton, Alta., Chris Douglas of Abbotsford, BC, Jon Isaak of Fresno, Calif., and Cal Bergen of Winnipeg, Man.
The main task of the first meeting was to construct the framework of the search process. The group spent much time in prayer asking for God's help in designing a thoughtful and an effective search. Consultant Rebekah Basinger helped the committee develop a search plan that aims to secure some-
one to lead the MBBS system into its next phase as "one seminary, multiple campuses, and diverse constituencies." A survey instrument was designed to test what the various MB constituencies (faculty, staff, students, pastors, alumni, denominational leaders, agency leaders, and church members) perceive to be the most important factors for the next MBBS president to embody. From this broad-based feedback, along with interviews of other key leaders outside the MB constituency, a presidential profile will emerge and be circulated. The committee designed several communication strategies to gather this information. An aggressive timeline was set which aims to secure a president by Spring of 2003.-MBBS
MENNONITE-cATHOLIC DIALOGUE BEGAN IN 1998
Dialogue nears conclusion
THE RFTH meeting of the MennoniteCatholic international dialogue took place at Mennonite Central Committee headquarters in Akron, Penn., Oct. 25-31, 2002. The dialogue is co-sponsored by Mennonite World Conference and the Pontifical Council for Promoting Christian Unity. The dialogue began in
1998, and participants have met annually since then and are working toward issuing a final report in 2003. Two Mennonite Brethren, Howard J. Loewen and Nzash U. Lumeya, are among the seven international Mennonite representatives.
The general purpose of the dialogue is to promote better
understanding of the positions about Christian faith held on each side and to contribute to overcoming prejudices that have existed since the 16th century between Mennonites and Catholics.With thisobjective in mind, the 2002 session worked toward developing the final report of the dialogue. Delegation members discussed draft sections of the report developed by a sub-committee that had met in Paris, in May. -MWC
MBMSI directory released
THE ANNUAL MBMS International workers directory, a Christian Leader Insert In the past, Is now available from MIMSI by request. The 40page directory Is sent free of charge and can be requested by calling 1-888-UNo-MIMS (8686267). The 2002-63 "People" directory Includes a listing of all MIMSI missionaries c0mplete with photograph, home church, address, telephone and e-mail and a ministry work description. A list of board and staff members, missionary birthdays and MI missionaries serving with other agencies Is also Included. -MBMSI
VOLUNTEERS AT WORK: USERY volunteers recently assisted Kem Crest Manor of Shafter, Calif, with a roofing project and Iglesia de la Communldad In Raisin City, Calif., with repairs to the church parsonage. Don Loewen, Lee Willems, Ted Thiesen and Don Enns work on the new cement foundation for the parsonage, above.-USERV JANUARY •
o NEWS
MCC eye. cut.
-Due to a 10 percent shortfall In fundIng, Mennonite Centrel Committee Is reluctantly preperln. to cut beck on programs. In late November, giving to MCC's $61 million annual budget W88 $2 million short of where It should have been at that time of year, said Dave Worth, director of MCC's resource generation. MCC normally has 50 percent of Its annual budget covered by early November. This fiscal year only 40 percent W88 covered. The fiscal year ends March 31. Earlier this fiscal year, fundIn. shortfalls caused MCC to hold beck on International program responses for the first time In severel years. MCC continues to receive support for Its work In Afghanlsten, where It will spend nearly $4 million during the next two years building new homes, latrines and watergeneration plants, working with prosthetics and proViding food for needy femIlles. Meanwhile, greet needs remain In less-publlclzed places where MCC serves, helping provide the basics of life, seeking long-term solutions to poverty and helping make peace In places tom by conflict. -MCC
MDS 2003 meetin.
I-Mennonite Dls88ter service volunteers and staff from Canada and the U.S. will I gather In centrel illinois next month for I fellowship, Inspiration and renewal of I friendships. The MDS 2003 AII-Unlt I Meeting will be held at the Otto Center l in Arthur, III., Feb. 7-8, 2003. Three pestors will serve as keynote speakers. A , drema group from Project Hope In New York City will perform and MDS unit reports will be liven. Local Amish and Mennonite leaders will give devotions, lead In congregational singing and proi vide special music. A variety of tours of I the Amish community and other attrae, tlons In the area will be available on Sati urday afternoon. Interested Individuals can register by calling (217) 5433307.-MDS
TOUR TO COINCIDE WITH 2003 MWC ASSEMBLY
MBMSI hosts tour to Africa
MBMS International, the global mission agency of MB churches in Canada and the U.S., is sponsoring a tour to Angola, Congo and Zimbabwe to coincide with the Mennonite World Conference Assembly 2003. Sherryl Koop, youth ministry director for the Canadian MB Conference, and Rob Neufeld, a former MBMSI missionary who lived in Congo for 12 years, will lead the tour. "This is a great opportunity to become involved in global ministry," says
Koop. "If you've ever been interested in foreign ministry or missions, this is a fantastic way to get a small taste of it."
The tour, scheduled for July 21 to Aug. 18, is open to anyone interest·
ed. Cost is approximately '8,000 to '9,000 Canadi· an dollars. Questions can be directed to Koop at (204) 669-6575, extension 215 or by e-mail at skoop@mbconf.ca. -MBMSI
Assembly deadlime end of January
MENNONITE BRETHREN planntne to ettend the Mennonite World Conference AHembly 2003 AuI11-17 In Bul8W8YO, 21mbebwe Ihould f8IIIste, this month. While late reatatl'8l1b are welcome, a lat. fee will be ........ 8fter Jdnuery 31.. -MWC
LOVE, FORGIVENESS EMPHASIZED AT CONVENTION
Phuc speaks at MEDA event
THE NAPALM that bumed her skin during the Vietnam War was powerful, but for Kim Phue, "love and forgiveness Is more powerful than napalm can ever be."
Those words from Phue, known worldwide as "the girl In the picture," resonated powerfully with the over 500 people attending the Mennonite Economic Development Associates 2002 convention held Oct. 3O-Nov. 3 In Niagara
Falls,Ont.
Phuc, 39, recounted the day In 1972 when, as a nine year-old girl, she was photographed running naked and bumed after being bombed by a misplaced U.S.-dlrected air strike against her village. She described her painful recovery and physiotherapy, her later life as a prop. ganda tool for the communist government of Vietnam, her conversion to Christianity and her eventual escape to free.
doth In Canada. "I.ked God to help me I.am to forIIve," .he eald, addlne that Just ••he waa healed phy.lcally from the bums she received In the bombln., God had the power "to heal my heart."
Today she travel. around the world ral Ingawareness about and money for 0111 dren who are caught In war. Conventiongoers al.o heard Tom Caldwell, chairman of Caldwell Securities In
Toronto, Ont., and Phil ebersole, formerly the director of MEQA'. bu.l· t lnln. Toledo, Ohio. Other hi"" IIJIIt. of the eonv.ntlon Included the paning of the MEDA presldencytrom Ben Sprunger to Allan Sauder. MEDAlsan asoclatlon of North American Christians In bu.lnes. and the profeulons whewaotto "oonnect their faith and work In a needy world." -MEDA
CHURCH
.aptlsm/membershlp
Bakersfield, calif. (Rosedale)Ken and Joan Becker, Allan and Debbie Bullman, Cory Bullman, Eric Bullman, Dayvea Bullman, Jessica Bullman, Arnold and Salome Funk, Alma Eirich, Denys Garcia and Emily Peters were welcomed as new members Dec. 1.
Wichita, Kan. (Flrst)-Matt and Lori Gallagher, Brett and Mary Crist and Marty and Leann Todd shared their faith stories and were welcomed into membership Nov. 17.
Corn, Okla.-Jared Boese, Lane Gossen, Pate Gossen, Kreyson Loewen, Breawna Nickel, Sandy Schmidt and Lendon Warkentin were baptized Nov. 10.
Salem, Ore. (Kingwood)-Zach Carter, Elise and Stephen Andersen and Steve Mull were baptized Nov. 3. Richard and Delores Wiens and Fanny Gille were welcomed into membership.
Celebrations
Clovis, calif. (College Community)-The congregation celebrated its 40th anniversary Jan. 4 with a dinner and program.
Ulysses, Kan.-The congregation is planning to celebrate is 75th anniversary Nov. 29-30, 2003.
Ministry
Shafter, Callf.-Women in the congregation met together Dec. 9 to fill special bags with toiletry items for different women's ministry groups in the community to distribute. The evening also included singing, refreshments and a gift wrapping demonstration.
Denver, Colo. (Garden Park)The congregation was challenged to collect 500 pounds of potatoes for holiday food baskets to be distributed to needy families by Community Ministry, a local ministry in which GPC is actively involved. The congregation collected 600 pounds, which was split among 125 families for Thanksgiving.
Weatherford, Okla. (Pine
Acres)-The annual meeting of Mennonite Disaster Service Unit III was hosted by the congregation Nov. 15-16. Gaylord Goertzen, pastor of Ebenfeld MB Church of Hillsboro, Kan., was the keynote speaker Friday evening.
Proclamation
Shafter, callf.-Phil and Carol Bergen, MBMS International missionaries with Africa Inter-Mennonite Mission to Burkina Faso, were the guest speakers Nov. 24 for the morning worship service. The congregation had a harvest festival dinner that evening.
Hillsboro, Kan.-Chuck Buller, newly appointed U.S. Conference executive director, was the guest speaker Nov. 24.
Kingsburg, Callf.-Nzash
Lumeya, MB Biblical Seminary faculty member, was the guest speaker for the morning worship service Nov. 24 as part of Harvest Mission Sunday services. Following an evening meal, the evening program included Phil Serez of the Youth Mission International SOAR program and a group of singers from the Wasco, Calif., Hispanic congregation Retired MB pastor Marvin Hein was the guest speaker in December.
Garden City, Kan. (Garden Valley)-Ron Braun from the Mennonite Central Committee Central States office in Newton, Kan., was the harvest mission festival speaker Nov. 24. The day began with an all-church breakfast followed by a presentation by Braun about the work of MCC.
TeachinpINurture
Eugene, Ore. (North Park)-Jon Wiebe, president of MB Foundation, presented the six-hour Good Sense Budget Workshop Oct. 19.
Aurora, Colo. (Ethiopian Evangelical)-Jon Wiebe of MB Foundation will present a condensed Good Sense Budget Workshop Jan. 12.
NEWS FROM OUR BROTHERS AND SISTERS ACROSS THE UNITED STATES
Fairview, Okla.-MB Foundation staff Jon Wiebe and Lynford Becker will be leading a number of stewardship seminars Jan. 18-19. MBF President Jon Wiebe is giving the Good Sense Budget Workshop Saturday and is the guest speaker for the Sunday worship service. Becker will teach the older adult Sunday school class.
Workers
Kingsburg, callf.-Pastor 8yron Neufeld has resigned as senior pastor. Dec. 1 he and his wife Lucy were honored for their ministry with the congregation at a dinner and program.
Worship
Bakersfield, calif. (Laurelglen)The Saturday night worship team has recorded a collection of original worship music written by people from the congregation.
Salem, Ore. (Kingwood)-The congregation met together with Living Hope Church, which uses the KBC facilities for Saturday services, for a Thanksgiving service and meal Nov. 24. Brian Wechsler of Village Missions was the guest speaker.
Cordell, Okla. (Bible)-The congregation hosted the community Thanksgiving service Tabor College faculty member Lynn Jost shared about his 2001 trip to India during Sunday school and was the harvest mission festival speaker Nov. 17.
Minot, N.D. (Bible Fellowshlp)Trevor and Joan Goddard, former MBMS International missionaries to Columbia, were harvest mission festival speakers Oct. 13 Ed and Velora Willems of Fresno, Calif., gave a musical program and shared about Mexican Mission Ministries Oct. 20 On Nov. 13 Melvin Warkentin, MBMSI Bible school teacher in Paraguay, told of the work he and his wife Gudrun are involved with in Paraguay and on Nov. 17 he was the guest speaker.
Youth
Visalia, calif. (Neighborhood)Dec. 1 the youth group sponsored the annual Turkey Bowl, an ultimate flag football competition in three leagues: pro, amateur and kids. Participants were encouraged to invite non-churched friends.
Death
BALTZER, EARL P., Collinsville, Okla., a member of Westport MB Church of Collinsville, was born April 23,1914, near Hillsboro, Kan., to John P. and Amanda Baltzer and died Oct. 19,2002, at the age of 88. On March 20, 1938, he was married to Evelyn Jost, who survives. He is also survived by three sons, Daryle and wife Marie of Hillsboro, Dennis and wife Margie of Talala, Okla., and Don and wife Susan of Scottsdale, Ariz.; two brothers, Loyal of Enid, Okla., and Jonah of Moundridge, Kan.; two sisters, Lydia Berg and Orpha Klassen, both of Reedley, Calif., eight grandchildren and 14 great grandchildren.
BEIER, HARRY ORLANDO, Fresno, Calif., was born Jan. 27,1910, at Mountain Lake, Minn., and died Nov. 6, 2002, at the age of 92. On May 1, 1936, he was married to Alma Hiebert, who survives. He is also survived by three daughters and their husbands, Darlene Harms, Celeste Fox and Florene Tomei; one son Harry and his wife; one sister, Hilda Martens; one brother, Lee Beier; 16 grandchildren, 10 great grandchildren and one great great grandchild.
BORN, HENRY C., Abbotsford, B.C., former president of Columbia Bible College, Abbotsford, and pastor of a number of congregations in British Columbia and Kansas, was born at Rosenbach, Man., to Heinrich and Anna Krahn Born and died Nov. 23. 2002. On July 26, 1945, he was married to Esther Brandt, who survives. He is also survived by three daughters, Julie and hus-
band Ron Toews, Naomi Born, and Rebecca and husband Art Janzen; his siblings, Annie Rempel, Agnes Peters, George Born, Bill Born, Tina Field, Elise Braun and David Born, and seven grandchildren.
GOL8EK, JACOB J., Reedley, Calif., a member of Reedley MB Church, was born Aug. 5, 1912, to Peter and Anna Golbek at Alva, Okla., and died Oct. 29, 2002, at the age of 90. On Sept. 17, 1937, he was married to Esther Eirich, who predeceased him. He is survived by one son, Ron and wife Tina of Kingsburg, Calif.; one daughter, Joanne of Squaw Valley, Calif., five grandchildren, eight great grandchildren and three great great grandchildren.
GOOSSEN, WILLIAM B., was born June 2, 1911, at Henderson, Neb., to Johann and Agnetha Goossen and died Nov. 28, 2002, at the age of 91. On June 3, 1934, he was married to Erna Janzen, who predeceased him three years ago. He is survived by two children, LeRoy and wife Diane and Barbara and husband Tom Bohn, seven grandchildren and their spouses and 15 great grandchildren.
JOST. SELMA ·SALLY· HIEBERT, Hillsboro, Kan., a member of Hillsboro MB Church, was born Aug. 17, 1911, at Lehigh, Kan., and died Dec. 2, 2002, at the age of 91. On Dec. 1, 1935, she was married to Jake Jost, who predeceased her. She is survived by two
WlHd..llHllttra 5.'
power! And these meetings bore fruit. As a result of this advocacy, '500,000 was allocated by USAID to emergency and relief for eastern Congo. But more importantly, we were able to stand by our hurting brothers and sisters and tell the world of their misery, thanks to the effons of these 1yfCC offices.
aidhas its place. We are in Angola now and are in the process of Jipg canned beef; used clothtabd,newbom kits and 808i"t).#i..u. ofwbkh are received with )lluc,h by the desperately ofAngola.'s 27-year civil war. But materialliid must be part of a M¢r which blcludes devdopment and self-help Schemes as well as advocacy and eduoUt North .American and Eufo,PeatL constituenCies-and their Without this ,.t COlJlPOnent, we will be trapped in ,qrde of endlessly giving material tid-a cycle no-one-especially the beneAtiaries- wants!
has a p!'Oven track record of to JIsten (0 our partners them on their jourit), their visions of how they present and their future to }>e. The Wasblngton and UN offices of "'Mcc are doing Kingdom work of ttuih topower and being the
sons, Jay and Kim, five grandchildren and six great grandchildren.
KRAUSE, EUEN MAE FRIESEN, of Reedley, Calif., was born July 13, 1915, to John C. and Pauline Friesen at Hillsboro, Kan., and died Dec. 1, 2002, at the age of 87. On March 12, 1936, she was married to John Krause, who predeceased her. She is survived by her immediate family, two brothers and three sisters.
NIKKEL. MATILDA, 8akersfield, Calif., the last surviving charter member of Rosedale Bible Church of Bakersfield, was born Sept. 1, 1900, at Fairview, Okla., to Peter and Sarah Ekkert Eirich and died Aug. 13, 2002, at the age of 101. She was married to Cornelius R. Nikkel. She is survived by five chil-
voice of the voiceless. We respect your church's view and would suggest that rather than throwing the baby out with the bath water by proposing to shut these offices because their views don't necessarily reflect yours, that you engage in dialogue with these offices and learn more about the services they provide.
Fidele Lumeya MCC Country Representative Luanda, Angola
Still a long way to go
If it were true, as Nancy Heisey says ("Q&A with Nzash and Nancy," November 2002), that "people of every tribe and language and people and nations are within the community praising God-has been fulfilled in our time," then perhaps we need to pack up all
dren, Clarence and wife Doris, Melvin and wife Marty, Norman and wife Arlene, Wilbur and wife Barbara, and Carol and husband James Bartel, 15 grandchildren, 30 great grandchildren and several greatgreat grandchildren.
REGIER, ROSIE, Reedley, Calif., was born June 25, 1930, at Reedley, Calif., to Jacob H. and Mary Isaak Boldt. On April 4, 1949, she was married to Irvin Regier, who survives. She is also survived by two sons, Tom and wife Luann and Dave and wife Cindy; three daughters, Joyce and husband Tom Goetz, Sandy and husband Randy Ens, and Shirley and husband Roger Sills; one sister, Mary Jane Lepp, 15 grandchildren and one great grandchild.•
our missions programs and retire. However, as Bible translators for a small people group in a Southeast Asian coUntry, I know for a mct that we still have a long way to go before the promise o{Rev. 5:9 is met. In the one province alone where we work, there are still more than 100 unreached peoples-whole language groups who have never heard the gospd or have any scripture in their own language.
Please don't give up on these groups. Many may be small, but they all need the opportunity to know Jesus as their Savior, too. We need more workers in the field to help, not fewer. Statements like Ms. Heisey's will not help but only hinder the work of missions.
OUR 2002 SELECTION
Global Anabaptist/Mennonite Shelf of Literature
( A project ofMennonite WorltJ Conftrence)
!From JWl60ptist Sed
by C. Arnold Snyder
Already available in English, Spanish, French, Korean, German, Indonesian, and Dutch (others being planned).
About this book
From Anabaptist Seet/; The Historka/ Core ofAnabaptist-Related Identity is easy to read and understand.
That's the point. A respected scholar presents the basic doctrines, ordinances, and principles of Anabaptist identity and faith. It is accessible, profound, and practical.
How you can be involved
Many North American Mennonites and Brethren in Christ assume that they know the basic core of the historical Anabaptist teachings and practices. But this little book may open your eyes and touch your heart. Study it with others-in your small group or Sunday School class. Or Paperback, $5.00 (U.S.), $6.25 (Canadian) share a copy with friends and acquaintances who inquire about your faith.
About the author
c. Arnold Snyder of Waterloo, Ontario, teaches at Conrad Grebel University College. But he also enjoys teaching faith history in congregations. His fluency in English, Spanish, German and French makes him a great asset to the work of the worldwide Mennonite and Brethren in Christ fellowships. He is currently editing the Global Mennonite and Brethren in Christ History, a multi-volume history of fellowships on all five continents.
How to get this book
Order from one of the two publishers (Pandora Press-www.pandorapress.com or Herald Press-www.mph.org). Or from your local Provident Bookstore. Also available from mennolink.com and from amazon. com. (The Spanish version is also available from pandorapress.com.)
Purpose of the Shelf
The Global Anabaptist/Mennonite Shelf of Literature envisions a new book selection each year, encouraging the fellowships around the world to translate it into their own languages. The book or booklet of the year may have been published first in any one of the languages spoken within the Anabaptist-related fellowships found in 62 countries around the world. For more information, email Executive Secretary Larry Miller at LarryMiller@MWC-cmm.org.
Mennonite World Conference
Strasbowg, France • Kitchener, Ontario, Canada
Clovis, California, USA
(This ad was made possible by an anonymous donation to MWCj
I'm not a Democrat-or Republican
THERE'S A COMMON WISDOM about religion and politics: don't talk about them in polite company-and definitely don't mix them together. Ifwe lived by that adage in our home, we'd have little to talk about. My husband is a political scientist and I serve in a Christian ministry. And most of our friends full into those two categories.
As you might expect, conversations in our house tend to be "lively"-and I enjoy them, especially ones that center on how our faith influences our politics. They both challenge and teach me about my own faith and how I live.
More often than I like, however, I come across conversations marked by comments like ''You can't be Republican and be Christian" or "If you're a Democrat, you're definitely not a Christian." This deeply disturbs me. It is not the political party we belong to but the personal commitment we make to Jesus and the new life we live as his followers that define us as Christians.
So, why do otherwise committed and faithful Christians make such unbiblical comments about their brothers and sisters?
I've discovered one of the main roots of these comments comes from trying to integrate one's faith with a political party, making them one and the same. In effect, one's political party has become the "Christian party."
This is a mistake.
In his short essay "Meditation on the Third Commandment," C.S. Lewis opposed the forming of a Christian political party. "The new party-being a minority of the Christians who are themselves a minority of the citizens-will be too small to be effective. It will have to attach itself to the unChristian party nearest to it in beliefs," writes Lewis.
In the U.S., Christian political organizations (too small to be effective political parties on their own) have formed on both the Left and the Right. The most notable are The Call to Renewal (which tends to align with the Democratic party) and the Christian Coalition (which aligns with the Republican party). Both organizations have members who are born-again Christians. So, what's the problem?
According to Lewis, organizations like these, which represent only a portion of Christians, experience a strong temptation to speak for all Christians. "By the mere act of calling itself the Christian Party it implicitly accuses all Christians who do not join it of apostasy and betrayal," writes Lewis. "It will be exposed, in an aggravated degree, to that temptation which the Devil spares none of us at any time-the temptation of claiming for our favorite opinions that kind and degree of certainty and authority which really belongs only to our faith. The danger for mistaking our merely natural, though perhaps legitimate, enthusiasms for holy zeal is always great."
Lewis seems on the mark. Most of us have heard comments from both members of The Call and the Christian Coalition that mirror Lewis' prediction.
Charles Colson echoes this concern in a Christianity Today interview: "I think the grave danger is that once you create a Christian political movement you almost are doomed, Left or
Right, to associate the gospel with a particular political agenda."
As a result, the gospel is compromised. Aspects of the gospel that agree with the party are emphasized and those that don't are silenced.
So, what to do? Should we give up affecting politics?
For some, including a segment of Anabaptists, that is a valid answer. But for those of us who believe our faith must influence our culture-including government-how do we avoid the temptation to compromise the gospel?
While there is no blueprint for the relationship between faith and politics, there are some guidelines we can abide by.
First, our involvement with politics must not compromise the church's prophetic witness. The church must act with care in matters of nation's public life.
In a seminar at the Ethics and Public Policy Center, evangelical writer Stephen Carter defines prophetic witness as "the voice of the outsider, one who stands apart from electoral politics." He points to the Old Testament prophets who, with minor exceptions, stood "outside the corridors of power to try to correct what the ruler is doing." In God's Name in Vain: The Wrongs and Rights of Religion in Politics, Carter says this prophetic voice is compromised when "religion yields to the temptation to be important, to shape the outcome of elections, to fit snugly into the culture, to make filling the seats on the Sabbath day the highest goal. And without the religious voice, our politics will be nothing-which means, in a democracy, that our nation will be nothing."
We also need to be prepared for the places where our faith is at odds with our chosen political party. This occurs on both sides of the fence. Christians registered with the Republican party, for example, may experience tension between Scripture's teachings about caring for the poor and the earth and the party's stance on poverty and environmental issues. For Democrat-registered Christians, these tensions may occur between the party's stances on abortion and sex and New Testament teachings on the sanctity of life and sex.
If we choose to be involved in political parties, putting our faith first means that we must not only acknowledge the compromises politics places on the gospel but also refuse to be silentwhich may cost elections, votes and "influence."
Perhaps most importantly, we must submit to Scripture'S clear bearing on how we handle disputes between us. We must be willing to answer softly, give up the final word and above all speak in love. For without love, the greatest miracles are meaningless and our words and passions are nothing more than noises and gibberish-so says Paul (I Cor. 13).
Lewis, Colson and Carter each believe Christians can play important roles in politics and influencing government. I have dear friends involved in both the Left and Right. I myself am registered in one of the two major parties. As Christians, however, we do not define ourselves by what party we register with but by our decision to follow Jesus. So I am not a Democrat or Republican-I am, first and completely, a follower ofJesus. --CA
