A conversation about new revisions to the Confession of Faith / p 10
Butler Avenue MB Church: Four congregations in one / p22
FIRST WORDS .•• from the editor
THE u.s. BOARD of Church Ministries will be presenting position papers on two high-proftle issues when delegates gather later this month for our biennial national convention in LaMirada, Calif. The two "hot" issues are lotteries and homosexuality. We've taken the initiative to publish both papers in the feature section of this issue (pages 4 and 7).
Why publish them in this format? Two reasons, really. First, they make for interesting reading. More than dry, lifeless "position papers," these articles were originally commissioned by the Canadian Conference Board of Faith and Life and have been published by them in pamphlet form. You'll fmd them readable and challenging.
Second, we realize the number of delegates attending LaMirada '98 will be a very small fraction of our constituency. We feel you should be aware of statements your national conference leaders are recommending as a formal articulation of our collective stance. These two topics, lotteries and homosexuality, could and should merit widespread consideration and discussion You may want to pass on your comments to the delegates representing your church at LaMirada-or to us as letters to the editor.
The third article in our feature section is an interview we conducted with Lynn]ost, chair of the General Conference Board of Faith and Life (page 10). BFL's efforts to revise our Confession of Faith has generated some significant discussion in our What Readers Say section in recent months and via other forums. As a result of the feedback, BFL has released a new version of the Confession, which you can read on the Internet (http: //www.mbconf.orgj). We want you to be aware of the new draft and to hear how BFL has responded to your feedback.
Finally, we're pleased to feature the Butler Avenue MB Church in Fresno, Calif., as part of our ongoing series called "Churches on the Growing Edge" (BodyLife, page 22). What Butler is trying to accomplish as a multicongregational church is innovative, daring and inspiring. You'll want to read about it.
Enjoy and be stirred. -DR
COMING
• JULY 17-20-U.S. Conference biennial convention, La Mirada, Calif
• NOVEMBER 6-8-Central District Conference convention, Lustre, Mont. Speaker: Larry Martens, pastor of North Fresno MB Church, Fresno, Calif.
• MARCH 20-23, 1999-Estes 99, the quadrennial national Mennonite Brethren youth convention, Estes Park , Colo.
A shaky deal for Christians
Should Christians participate in or even support those increasingly popular government-sponsored lotteries? U.S. Conference leaders say, "Don't bet on it." Here's why. 7 Homosexuality: Responding with compassion and clarity
It's one of the high-profile and hotly debated issues of our day. How should Christians respond to people with a gay orientation and lifestyle? U.S. Conference leaders are suggesting a path through the furor
Lynn Jost, chair of the General Conference Board of Faith and Life, addresses the issues and changes regarding our Confession of Faith in an interview with the Leader editors.
DEPARTMENTS
• PROFILE: Butler MB Church, Fresno, Calif. 22
• Tabor College president resigns 27
• MBMS International to launch new programs 28
• Contributions from u.s. churches hit 16-year high 29
• Church notes 30
• Responding
ART CREDITS: Cover and page 4, photo illustration by Orley Friesen; cover and pages 7, 8 and 15, by Ed Wallowitch; page 10, Religious News Service; pages 22-26, Butler Avenue MB Church; page 30, Phil Glanzer
BOARD OF COMMUNICATIONS: Noelle Dickinson, chair ; Phil Neufe ld, Dalton Reimer, Herb Schroeder, Kathy Heinrichs Wiest
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A SHAKY DEAL FOR CHRISTIANS
EVERYONE, Christians included, is susceptible to the allure of lotteries. The slogans are pitched to us daily. Singers croon about the freedom that instant wealth will bring, as pictures of high-priced cars, holidays on exotic beaches, or beautiful houses are flashed by us. Lotteries promise a life of utter enjoyment unburdened by cares. A win at Lotto or Powerball may mean tens of thousands or even millions of dollars. All for as little as a dollar. The promotions of the many
different lotteries, most of them now brought into place by direct government involvement, are trying to entice more and more citizens to buy into a chance to win everything their hearts ever dreamed of-freedom, luxuries, entertainment, travel, clothes, cars, houses, the world.
Lotteries present issues to us on several levels. They are a challenge to us as individual Christians. They also present issues for us as churches . And they face us with issues as citizens. We should seek to deal with them on all those levels.
An issue for us personally
Lotteries challenge us as individual followers of Christ. Will we follow the crowds and buy into all the kinds of tickets now being promoted? If we are business people, will we sell lotteries? Some are doing it. The enticements to be involved are strong. To many persons, lotteries look harmless and entertaining. But Christians must ask themselves some serious questions about involvement with lotteries.
For one, can I buy something (hoping to be a winner) which is based on many losing so a small number can win? Does that not fly in the face of Christ's call to us to look after each others' interests and not just our own (Phil. 2:4)?
Can I buy into something whose strongest appeal is to greed and self-centered interests? Lotteries are promoted because of the good their revenues will do for sports or cultural activities, but greed is behind most of the buying of tickets. "Everybody wants to win money and quit their jobs. It's quite simple, I think, that everybody is greedy," one ticket buyer said. Christians must recognize this as an issue.
The manager of one lottery a few years ago said quite candidly, "We base all our marketing strategy on greed. It's our big selling point." Such an attitude is not the work of the Holy Spirit within us (Gal. 5:22-24).
Christians also have to deal with the question of stewardship. Is it right to spend money on something which has no promise of return and caters to socially questionable attitudes? We must always answer to God for the stewardship ofthe resources he has placed in our hands. We live in a world in which many go to bed hungry . Worthy causes-missions, Christian ministries, schools, evangelistic projects-all need our funds. Spending money on lotteries and gambling isn 't compatible with a Christian sense of stewardship. University of Manitoba actuarial professor Earl Rosenbloom put the odds this way: "When you play long enough, the probability of losing
all you've got is 100 percent." The apostle Paul writes in Romans 12: 1, "Offer yourselves as a living sacrifice to God, dedicated to his service and pleasing to him."
Individual Christians must also realize that gambling or buying lotteries can be addictive to themselves or to others. One pastor describes an addiction as "a basic distortion of value judgments, where the addict is willing to invest increased resources for declining satisfaction." It is, as someone else put it, "a disorder characterized by a chronic and progressive inability to resist."
Few may feel they are at such a place, but individual Christians always have to ask themselves whether they run the risk of becoming addicted to a thing, or whether, if they indulge in the questionable activity, they place a stumbling block in the path of someone else who may be in danger of becoming addicted (Rom. 14: 13).
If indulging in lotteries is catering to our fleshly nature, have we a right to do it? The answer is clearly no (Rom. 13:14).
Lotteries are an issue for the church
Because gambling has caused so much grief, and because lotteries have become so pervasive in our culture, we as a fellowship of Christians must do more teaching. A survey made in the United States suggested that even among conservative Bible church members, 33 percent participated in gambling and lotteries. The same work (Tom Watson's Don't Bet on It, published by Regal Books) called gambling a form of idolatry. Our worship of and trust in money are key issues involved in gambling and lotteries. If that is so, the church has some teaching to do.
Such teaching should deal with a biblical framework that can help us understand why lotteries are wrong for Christians and also what gambling and lotteries are doing within society. It should touch on the attitudes that ought to characterize Christians, the stewardship of our material possessions, and our primary allegiance to the cause of Christ and his kingdom.
Charles Colson has put some of the issues this way: "The new American dream of a free lunch has infected every level of society: the poor man who spends his grocery money on lottery tickets; the rich man who trades insider information to cheat other investors; the middle · class consumer who has dug himself into a bot· tomless pit of credit card debt; and the govern· ment that spends trillions it does not have, heaping debt on future generations. " In as helpful a
Lotteries are promoted because of the good their revenues will do for sports or cultural activities, but greed is behind most of the buying of tickets.
NOTE TO READERS:
This article, wr itten by Harold Jantz, former editor of the Mennonite Brethren Herald, was adopted by the Canadian MB Conferen ce Board of Faith and Life. U s Conference leaders w ill be present ing it at La Mi rada ' 98 lat er t hi s month as the posit ion of our nat iona l conference o n th is is sue
- The editors
Government has no morally defensible basis for promoting an activity which can be demonstrated to be as socially regressive as gambling. Christians need to be telling them that.
way as possible, churches should accept the challenge of teaching why participation in gambling and lotteries is wrong for Christians.
Lotteries also raise the issue of joint witness and common action. Christian communities should see the matter of lotteries as something about which they can take action together. They can agree together not to buy lottery tickets. It will be a great help to the individual if he or she is part of a group which agrees together not to buy the tickets. Individuals can be encouraged by the knowledge that the money which might have been spent on tickets (where the outcome of the expense is uncertain) can be given to a Christian cause (where the use of the money is certain).
They can also agree not to accept the use of funds which are generated by lotteries. This is not so easily done, as we all know. Lotteries generate substantial sums of money which are distributed by government-created agencies for all sorts of causes. Church-related institutions often stand to benefit from such funds too-and are, in fact, taking more and more of it. We should speak against taking it, however, because of the way in which it is raised.
A message for governments, too
It does not take a long memory to recall that in many regions, lotteries were once justified because of the good they would do for community and cultural groups-good which, however, would be hard to support through ordinary tax revenues. Many, even though they did it reluctantly, gave in to lotteries because of such uses. Increasingly, however, governments have been taking the monies generated through lotteries or casinos directly into general revenues so that the funds will be available for other needed programs. It is becoming clear that lotteries have turned into just another way of taxing people.
Christians should make their opposition to lotteries clear to their governments. For one, we need to challenge the socially detrimental attitudes that lotteries foster. They encourage wanting a lot for very little. They are promoted deceptively. They encourage people to hope in luck rather than in productive work. They encourage greed. They impoverish a society, not make it richer .
Numerous studies have shown that while the poor tend to spend a higher percentage of their income on lotteries than do middle or high-income persons, the benefits of lotteries
tend to go to higher-income persons, because they are the ones who use the sporting and cultural organizations that get the money. Thus, even as a tax, lotteries work badly, taxing the poor disproportionately for the benefit of the better off.
Additionally, as a tax, lotteries are also inefficient. Less than 40 percent of the money they generate comes back to the causes they are to support About 47 percent is "returned" as prize money. The rest is used for administration and promotion. Despite their inefficiency, governments like lotteries because those who buy the tickets do so voluntarily. It may be a tax, they tell themselves, but people pay it without compulsion.
Yet governments are more actively involved in lotteries than they often acknowledge. Through their lotteries' commissions, they actively promote the sale of tickets and encourage the development of new lotteries so that the revenues can continue to go up .
One of the new frontiers some are predicting for lotteries will be games developed around sporting events. Some are already in place. Thus, while gambling on sporting events was a major criminal act not long ago, it is now promoted under government sponsorship. It is on this front that governments should be most vigorously challenged. Christians should insist that if governments are going to "permit" lotteries, they should at least cease "promoting" them. Government has no morally defensible basis for promoting an activity which can be demonstrated to be as socially regressive as gambling. Christians need to be telling them that.
The words of the apostle Paul in 1 Timothy 6:6-10 are a good guide as Christians think of a response to lotteries. They offer a direction that we need to heed: "But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs."
The answer to the appeal of lotteries and gambling is found in a greater love, a love for Christ. When that is paramount in our lives, lotteries and gambling will have no place •
HOMOSEXUALITY
RESPONDING WITH COMPASSION AND CLARITY
HE ISSUE OF HOMOSEXUALITY
has been with the human family from its earliest days. At certain points in history, same-sex relationships have been carried on very openly, but mostly they have been practiced behind closed doors and away from public scrutiny. Our North American culture, for the most part, has been prepared to allow homosexual relationships to exist as long as they are out of sight and out of the public arena.
In recent years, however, the issue of homosexuality has arrived on the front pages of Canadian and u.s. national life. State and civic governments are being pressured to include "gay rights" protection in legislation and to declare special sexual-orientation days to increase awareness and to break down the barriers concerning same-sex relationships. In some public schools, sex education classes include homosexuality as a viable alterna· tive to heterosexual relationships.
The issue of homosexuality has always been a source of contention. Its volatility has grown in direct proportion to the growing strength of the homosexual movement and lobby. The church,
NOTE TO READERS:
This article, written by Herb Kopp, a pastor from Edmonton, Alta., was adopted by the Canadian MB Conference Board of Faith and Life . U.S. Conference leaders will be presenting it at La Mirada '98 late r this month as the position of our national conference on this issue. -The editors
historically, has condemned homosexuality as sinful, deviant sexual behavior and has argued strongly that only heterosexual relationships are legitimate.
The homosexual community has countered with two arguments First, they argue that sexual orientation is genetically derived and is, therefore, legitimate. Second, if same-sex relationships are loving and monogamous, they should be accepted by the church as readily as heterosexual relationships.
These conflicting views are creating confusion in the church. Adding to the confusion is the strong societal emphasis on tolerance. We live in a society where any discrimination is thought to be wrong. For homosexuals, therefore, the issue is not only one of sexual orientation, but also of human rights
Where does the church stand on the issue of homosexuality? Historically, it has proclaimed that the only legitimate intimate relationships are heterosexual, and these only within the bounds of marriage. This is also the position of the Mennonite Brethren Church. In reviewing the bibli· cal material on the subject, the following five points are important.
1. Man and woman together are made in the image of God Genesis teaches clearly that it is man and woman together who carry the image
of God. Something of the image of God is expressed in the maleness of man and the femaleness of woman (Gen 1:27·28; 5:2). The image of God, however, is not a plural image nor is it a competing or mutually exclusive image. Rather, it is complementary Though the image of God is carried equally in the femaleness of woman and maleness of man, it is in the covenant relationship of marriage, which includes the sexual union of woman and man, that the richness and the complementary nature of the image of God is expressed most fully (Eph 5:22-23).
The biblical argument against same-sex relationships and sexual intercourse is that it is unnatural (Rom. 1:21ft) and violates the complementary image of God as expressed in the maleness of man and the femaleness of woman. It is for this reason that it is expressly forbidden in the Old Testament.
2. Human sexuality is a gift from God. Though it is natural that God's gift of sexuality should be expressed, it is clear that it should be expressed only within the covenant relationship of marriage. Sexual intercourse is a profound expression of love and commitment. All humans have a strong need for intimacy. But though sexual intercourse addresses a part of that need, it is not necessary for intimacy.
Therefore, sexual intercourse is not open to all people. It is meant to be reserved for marriage. Because we are made in the image of God, it is possible to live full, rich lives without expressing our need for intimacy through sexual intercourse.
3. What about sexual orientation? The question of whether the orientation toward homosexuality is genetically derived or is a learned/conditioned response is the object of considerable sci-
To speak with conviction against homosexuality is only one-half of the equation; the other half is to offer the redeeming grace of Christ and our care to those caught in its intrigue.
entific research. Although strong assertions have been made by proponents on both sides of the issue, presently no conclusive scientific evidence exists to support the argument that homosexual orientation is genetically derived.
Obviously, the biblical material is not concerned with this matter and doesn ' t address it. It is, however, very concerned about lifestyle matters. The SCriptures forbid adultery (sexual relations outside of a marriage), fornication (sexual relations as unmarried persons), bestiality (sexual relations with animals) and homosexuality, (sexual relations with partners of the same sex).
Positively stated, the Scriptures affirm heterosexual intercourse within marriage and counsel marriage partners not to deny each other sexually what is both natural and God's design for marriage (1 Cor. 7 : Iff). Negatively stated, the Scriptures deny persons the right to be sexually active outside of marriage, whether that be with members of the opposite sex, the same sex, or with animals .
4. The homosexual lifestyle. While it can be argued that some homosexuals maintain one intimate relationship with a person of the same sex, homosexuality has been largely very permissive and characterized by overt promiscuity. A study done by Bell and Weinberg reported that only 9 percent of homosexual males had had fewer than 25 sexual partners in their lifetime, while 32 percent had 100-500 sexual partners and 28 percent had had more than a 1,000 sexual partners during their lifetime. Their studies concluded that only 1 percent of male homosexuals had had a monogamous relationship
The question of whether homosexual orientation can be changed to a heterosexual one is difficult to answer. That homosexuals can change-both in orientation and lifestyle-is attested to by those who have successfully made the transition. But for most, it is difficult.
Some research seems to indicate there is a larger success rate with those who have developed their homosexual tastes through living in the "fast lane " as opposed to those who have struggled with the orientation question from childhood.
In other words, the persons most likely to move back into the heterosexual community are the ones who are bisexual-that is, persons who once were heterosexuals and have, for whatever reasons, become homosexual.
We ought not, however, sell short the grace of God. God c an free persons from oppressing
addictions; history is full of examples of such acts of liberation. However, for those who cannot overcome their orientation, the answer to their homosexuality is abstinence.
5. The church and declared homosexuals. Significant numbers of persons (perhaps between 1 and 10 percent, statistics vary greatly) consider themselves to be homosexuals Many of these are not only convinced of their orientation, but also struggle, as many heterosexuals do, with the temptation to engage in illicit sexual activity. While it is not clear whether sexual orientation is only a learned response or whether it is genetically determined, the church's response to declared homosexuals must be clear.
It is this: It may be possible to have a homosexual orientation, but it is also possible to live a chaste and celibate life To argue that a disposition toward homosexuality gives a person the right to homosexual practice and intercourse is as wrong as to argue that the heterosexual person has the right to be sexually active heterosexually outside of marriage
The church must find a place for persons who lean toward homosexuality. But the church must love the person without condoning the practice . The church should not be silenced on its stance on homosexuality just because promiscuity in the heterosexual community has increased dramatically in recent decades.
The church must also remind itself that it is hypocritical when it tacitly accepts, approves, or turns a "blind eye" to sexual intercourse between heterosexuals outside of marriage, but condemns loudly and angrily same-sex intercourse
Conclusion
Homosexuality has been with the human family throughout its history. For centuries it has hidden its face in the darkness of closed rooms and closed lives. Today it is very much with us, and may well gain momentum in numbers. While the Scriptures declare same-sex relationships to be deviant sexual behavior, the church must enter into the lives of these people with compassion. To speak with conviction against homosexuality is only one-half of the equation ; the other half is to offer the redee ming grace of Christ and our care to those caught in its intrigue
We encourage all homosexuals to give up their lifestyle and to find healing in Christ. We calion all persons who struggle with questions of sexual impropriety to find release through forgiveness and transformed living . •
In an interview with Leader editors, Faith and Life, talks about recent the Confession of Faith ... Lt,·""....._ ....
The General Conference Board of Faith and Life is in the process of revising the Mennonite Brethren Confession of Faith. A year ago, BFL released the first draft of the revised document and asked for feedback from the constituency In response to that feedback, BFL issued a second draft in May.
Christian Leader: We've read some of the new revisions and were surprised how significant the changes were. What did you try to accomplish with the newest revisions?
LynnJost: In a general sense, we tried to listen to every criticism. We agreed with many of them. It just shows that more heads are better than a few heads.
CL: How would you characterize the nature of the changes you've made?
IJ: Because we felt we'd been given the mandate to revise, we didn't refer directly to the old Confession in our first draft. We felt some of the issues it addressed weren't all that pertinent anymore. But other people thought they were really significant. With these latest changes, we've incorporated a bit more of the original Confession
CL: Can you cite some examples?
IJ: An example would be lodges and secret societies. We didn't refer to that issue in our first draft because we didn't think many of our members were dealing with it anymore. But we've incorporated it this time.
In another case, we had reshaped the article on "The Lord's Day and Rest" to "Work and Rest" because we thought people in our culture struggle with knowing how to work and rest. The revised article didn't say much about going to church on the Lord's Day, so some people thought we were suggesting it wasn't necessary to do so. We've gone back now to using language very similar to the earlier Confession.
CL: What about the new articles that were included in the proposed draft?
IJ: Obviously, writing articles on new topics takes more thought because Mennonite Brethren have not addressed them before .
"We're
don't have an exact count, but close to a third of the entities responded. I personally read aU the critiques and spent a week recording them. The rest of the task force saw every one and commented on most of them. Other members of BFL had access to them, too.
CL: What impressions did the process make on you?
IJ: I think the notion that people don't care about the church anymore is false. People care a lot.
Furthermore, people are thinking-they're not just emoting when they respond. If we can engage ourselves on that level, then I'm very pleased.
submitting
ou rselves to the wisdom of the
We needed the community. BFL did not want to do this revision in isolation from the rest of the hermeneutical community of the Mennonite Brethren Church. I hope the entire process has indicated the desire of leaders to hear what the church is saying. We're going to keep working on topics like stewardship, other faiths and sanctity of life. We would like to be as brief as we can on those issues, agree on a bare minimum, and then perhaps expand on it in the commentary and pastoral applicat ions sections.
CL: How confident is BFL that the latest draft is pretty much what will actually be brought to the convention floor next summer?
IJ: We're submitting ourselves to the wisdom of the community to see if we have it straight this time. I hope it's
community to see if we have it straight this
time."
close, but we're very open to comments from people who think we are still missing it at points. We have a meeting scheduled for Oct. 29-31, 1998, where we want to get as close to a final form as we can. We're hoping that 100 Mennonite Brethren leaders will be in Calgary, Alta., for that meeting. We want to walk away from there with consensus among a very broad spectrum of leaders from every part of the continent
CL: BFL invited every North American Mennonite Brethren church and other denominational leaders to comment on the first draft of the revised Confession. How would you characterize the feedback BFL received?
IJ: Extensive - and that's a really good sign. I
CL: Talking about matters of faith and life is bound to reveal our diversity. To what degree do Mennonite Brethren need to agree with the Confession?
IJ: We do not all need to agree with every word of the Confession. In fact, I would write some of these articles a little differently if I were given the chance But part of the genius of being a community of believers is that we submit to each other. That's something that may be painful for some of us
CL: Do you see a confession of faith as being descriptive or prescriptive?
IJ: At this moment, these revisions are descriptive in that they describe what lots of us believe. They become prescriptive when the church as a whole says this is what we're going to accept Then it becomes prescriptive for me as an individual.
A confession prescribes how I should talk to the world about my faith. But it never prescribes for the church at large because the church can change its mind and say , "Oh my, how could we have missed this in our reading of Scripture?"
CL: Let's talk about some of the points of dis-
agreement that have surfaced. Some critics called the first draft a "radical" revision. Do you agree?
IJ: It seems to me that we're claiming a little much when we use the word "radical." The changes are a continuation of what was done in 1975.
So in that sense, it's continuing an evolution. But it is radical in the sense that we're going to the root of what our faith is all about. We're trying to do what many critics have called us to do, and that is to be biblical.
CL: But the proposed Confession does read pretty differently, doesn't it?
IJ: We consciously moved from a philosophical, systematic theology to a more biblical and narrative theology. That's a fundamental shift. We're arguing that you can't talk about God, the people of God and the things of God except in narrative form because that's the way the Scriptures do it. People criticize the revised Confession for being longer. Stories are hard to condense, so it's going to be a bit longer .
Evolution of a Confession of Faith
Changes made to Article V of the Confession on "Salvation" illustrate some of the aims of the Board of Faith and Life : a more narrative approach to theology, a concern for inclusive language, and, as the latest version suggests with the inclusion of Old Testament references, a broader scriptural base.
Original (1976)
We believe that there is one Mediator between God and men, the Man Jesus Christ. The purpose of His coming was to redeem man from the judgment and power of sin and to reconcile him to God. Through the shedding of His blood, Christ provided the one sufficient sacrifice for sin and established God's New Covenant.
We are saved by the grace of God through faith in Christ The Holy Spirit, through the Word of God, convicts man of his sin and need for salvation. Those who repent of their sin and trust in Christ as Savior and Lord receive forgiveness. By the power of the Holy Spirit they are born into the family of God and receive the assurance of salvation. Saving faith involves a surrender of the will to Christ, a complete trust in Him, and a joyful obedience to His Word as a faithful disciple
Gift of God. We believe that God saves all who put their faith in Christ. Through the sacrificial death of Jesus, God forgives sin and delivers people from its tyranny. Christ, by his obedience, defeated the reigning power of evil, sin and death. He makes peace between hostile humans, reconciling them to God through the cross. Those who receive the gift of salvation are born into a new relationship with God and other believers through the power of the Spirit. Salvation is God's gift of grace apart from any human achievement or merit.
Present experience and future hope. When people repent and are converted, God redeems them, setting them free from the power of sin to live in obedience to Jesus Christ, the perfecter of their faith. This new life in Christ will find ultimate fulfillment in the age to come when the earthly body will put on immortality and creation will be renewed.
God's initiative. We believe that God is at work in people's hearts and the world to accomplish deliverance and healing, redemption and restoration. Alienated from God by sin and corrupted by evil, humanity and creation are without hope of salvation except through God's saving love. God's love is fully demonstrated in the life, death and resurrection of Jesus Christ.
God's plan. God acted mightily in the Old Testament to deliver people from bondage and draw them into covenant relationship. In Christ God has reconciled the world to Himself. As individuals place their trust in the atoning blood of Jesus they are born again. God delivers them from sin's bondage, makes them new creatures in Christ, and empowers them by the Holy Spirit. When sin, evil and death are finally abolished, and the redeemed are gathered in the new heaven and the new earth, God will have completed the plan of salvation.
Humanity's response. God's initiative results in salvation for all who respond in faith to God's grace When convicted by the Holy Spirit, people turn from sin, entrust their lives to God, confess Jesus Christ as Lord and join the family of God. Those whom God is saving no longer live for themselves for they have been set free from sin and evil and called to newness o f life.
CL: Give us an example of a change that was prompted by the desire to use a narrative approach to theology.
IJ: The "new" Article V on salvation is narrative in its structure. It's evangelical and it's Anabaptist. It's individual and it's corporate. All of those dimensions are reflected nicely in that particular article. I encourage people to look at it, given those parameters.
One of the criticisms we received about the first draft was our use of lists to specify sins in Article IV (Evil and Sin). It was a good criticism. lists aren't a good way to
find points of agreement with their religionseven if the only agreement we have is that people should live moral lives. Then we point people to Jesus as the only way.
I agree with those who have told us the Bible is our and we don't need another. But the Bible needs to be confessed in our world, and that's why it's important for us to update our Confession from time to time.
CL: The Confession addresses a couple of issues that are politically charged for Mennonite Brethren, such as capital punishment communicate a narrative theology. Most of them are gone in the newest version.
We used many lists in Article I (God), which is a very important article. It also received the most criticism. So we've changed it quite a bit. We worked even harder at using narrative to talk about God.
Article X (Discipleship) wasn't changed much and maybe someone has a better way of writing it. It's a little harder to be narrative in describing what people do to
" Confessions change because they act as bridges between the words of
Scripture and the world in which we live."
follow Christ. We thought some fairly comprehensive examples would be a good way to help people think about discipleship. So now it reads, "In community, members grow in maturity as they use their spiritual gifts and practice mutual accountability in the diSciplines of the Christian life, such as worship, Scripture reading, study, prayer and fasting. "
CL: Some have wondered why the Confession needs to be changed in the first place. Does Scripture change with time?
IJ: Scripture doesn't change, but the world changes. Confessions change because they act as bridges between the words of Scripture and the world in which we live. We read the Bible in a context, not in sterility.
For example, people in the 16th century addressed the issue of other faiths differently than we do now. Even the way we did it 20 years ago was different. You talk differently about Buddhists and Hindus when they're your next-door neighbors. We've struggled to find the right words to say that one of the bridges to communicate effectively with people of other faiths is to
and military conscription. Are these to be prescriptive statements?
IJ: Technically the Confession prescribes what I'm willing to teach or to be taught. If I'm coming into this denomination as a leader and am reticent to teach the peace position, for instance, then I'm confessing that I'm willing to live within these parameters. I won't teach against it and I'm willing to be open to further insight from the Holy Spirit and from the rest of the community. To that extent it is prescriptive.
But it doesn't mean that people have to sign off on each of these details in order to join the church with integrity. We give ourselves the freedom to have a different point of view.
Our statement on capital punishment generated the most criticism. Because of that, we've rewritten the way we talk about capital punishment. And we've even moved it out of the article on "Sanctity of Life" into "Society and State." In the newest revision we say, "We deplore the loss of life in the exercise of state-sanctioned violence against enemies and lawbreakers."
That means that we regret it and we mourn when people are killed. We regret it when soldiers are killed, whether those soldiers are Iraqi, U.S. or Canadian. We regret it when there is a shootout and a peace officer is killed. We regret it when a peace officer is forced to take the life of someone else.
If people are rejoicing when somebody dies, then we'd better examine ourselves. In Matthew 5 Jesus tells us to pray for our enemies. Praying for them and rejoicing in their death at the same time is hard to do.
CL: Some have detected what they call a "feminist agenda" in the first draft of the revised Con-
fession. How do you respond to that?
IJ: We've gotten little criticism about using inclusive language in reference to humans . That's the way people communicate in our world. We no longer say "men" when we mean "people."
It's harder to fmd a satisfactory way to talk about God. The Bible itself certainly is not reticent about using male pronouns and images for God. Neither is our Confession. We talk about God the Father, God the Son, God the Holy Spirit. Clearly the first two are gender-related expressions about who God is. We also have become less reluctant to use male pronouns for God.
But here again, we are a diverse denomination. We have women and
as well, such as "refuge," "fortress" and "consuming fire."
CL: You said earlier that the Mennonite Brethren community had an important role in revising the Confession. What role has the international Mennonite Brethren community played in this process?
IJ: We worked hard at sharing the revised version with the various national conferences. Unfortunately, like us, they are busy people and not everybody got a copy who should have gotten one.
The International Committee of Mennonite Brethren, which just met in Europe, men who feel that using only male images for God rein-
"The Bible itself
was given our latest revisions . Our dream is that ICOMB will approve the revision after we (the General Conference) have done so. We want to be a model to the other conferences that as they make revisions, they also come to ICOMB with their forces the idea that we live in a hierarchical world in which males are to be dominant over females. I realize not everyone will understand that argument, but it is heartfelt among some.
We think the Scriptures confess that God is neither male nor female. Because of the polytheistic fertility cults in the pagan world, the Old Testament explicitly stated that it's in the image of male and female together that we
is certainly not reticent about using male changes.
pronouns and images for God.
CL: Some people have suggested that the North American Confession of Faith is seen by many as an international confession. Is this the case? Neither is our IJ: In the past, the vast majority of the national conferences have simply translated the North American Confession from English and adoptConfession." find the most complete image of God.
We have made some adjustment in the language we use to reflect that In the first revision, we said God is like a nurturing mother. In the newest revision we say God comforts like a mother. I think Mennonite Brethren will agree with that.
Also, it was helpful when somebody pointed out that descriptors of God in the Bible aren't limited to human metaphors . We've tried in the latest revision to use some of those other images
After studying the latest Confession of Faith revisions, you can submit additional comments to the Board of Faith and Life by e-mail-Iynnj@tcnet.tabor edu-or by writing to Lynn lost, Tabor College, Hillsboro, KS 67063.
ed it as such. We're not assuming that anymore. This is a North American Confession. Because we believe that a confession tries to communicate the Bible to a culture, and because we recognize that cultures are so different, we think that at least every continent needs a little different way of confessing our faith And in Asia, Japan and India have such great cultural differences that they may need to say it separately as well.
Part of internationalization is that each nation or culture develops the Confession in a way that addresses their culture We think it's a move away from paternalism.
CL: Among these different confessions, should there be central doctrinal statements which all national conferences confess?
IJ: That's something we should think about We, at this point, aren ' t asking that question because we have a mandate from the General Conference to write on these 18 articles Our intent is to fulfill that mandate . •
What a mark you have left and what a standard you have serl Thank you for 20 years of excellent service to our denomination and faithful ministry to the Lord. You have grown and grown in this work until we cannot think of the Leader without thinking "Don Ratzlaff." The two are synonymous.
One of the strong memories I will have of your leadership is your uncanny ability to balance your personal interests, your experiences, a strong theology and a commitment to excellence in journalism without any of these overshadowing the other. You were personal without calling attention to yourself. You were daring without being demanding. You were yet always inviting response and dialogue You have taken a difficult task and made it seem routine.
the Christian Leader is respected in wider cirdes than our own as evidenced by the numerous awards you and the staff have received. In your humility you have often deflected this news and recognition. Therefore we have not always affirmed you for the tremendous work you've done and for the high quality you have demonstrated. I take this opportunity to extend my deep appreciation to you and express my affirmation of your giftedness God has blessed you and we the readers in turn have been recipients of these blessings as you have used them to inform and challenge us as fellow builders of the Kingdom.
Dennis U.S. Conference Chair
you have been an editor who has continually focused tough issues facing the church and ====:society, because it was necessary and ;;;;;;;;:==::t rather than popular. You have reminded us often
of our unique contribution as a Mennonite "31 Brethren Church in the larger Kingdom and in the context of But in that process ""
you have also given a darion call to be more committed in our discipleship.
You have ensured that The Christian Leader has remained a voice of, and a forum for, discussing issues facing the MB Church in our missions. You can leave your assignment with a sense of satisfaction in a time of increased fragmentation, both you and the Leader have been a significant voice and part of the that has kept us together as a people. Thanks brother, friend, colleague, prophet and writer.Wishing you God's strength, direction and joy for the next chapter of your ministry.
Henry President
MB Biblical Seminary
AgOld watch and round of are sufficient to recognize 20 years of faithful service to our churches as editor of the Christian Leader. So let this letter serve as an additional testimony to the sincere appreciation that your colleagues in MB denominational agencies feel for your contribution to the cause of Christ and our mission.
At MBMS International, we have had many opportunities to work together with you. You have kept us on our toes and often assisted us in informing our constituency regarding the work of mission and the emerging global nature of the Mennonite Brethren church Thanks for a job well done.
Harold W. Ens, General Director MBMS International
Don - You and I are members of a very exdusive dub - we've both had the best job in the U.S. Conference. Now, it's someone else's tum.
I still remember your first day of work. I sat down with you and taught you every last thing I knew about writing and editing. Then we went for lunch.
Some folks have said that the best thing I did as editor of the Leader was to hire you. They may be right You're the best colleague I've ever had.
I wish you the best You deserve it
Kroeker, Director of Publications, MEDA
D on, I rejoiced when you became assistant editor and then editor of the Christian Leader. I knew we would be in for some interesting reading from someone who felt good about being Mennonite Brethren and cared about the church.
You were my editor for many years. I always felt comfortable and safe entrusting my words to you, for I knew you loved language as much as I did and saw writing as a sacred trust I didn't always agree with all your editorial decisions but I recognized the intensity of your desire to bring the church to greater faithfulness This purpose carried you as you strove to bring Mennonite Brethren to deeper understanding. You will be missed by Brethren readers, writers, Meetinghouse and the larger constituency of readers who recognize your talents and skills and your sharp, sometimes humorous, always pertinent editorial writing and reporting.
Katie Funk Wiebe
Thinking about the many issues of The Christian Leader you have placed in our hands over all these years, I am impressed with what you have contributed to our Mennonite Brethren family in the Southern the U.S MB Conference and around the world.
Reminiscing about the various assignments in which we have engaged you, benefited from your gifts and dedication to Christ's kingdom, I was made aware of how indebted we are to you for your sincerity and commitment in serving the Lord among us as Mennonite Brethren. You have represented us well, you have challenged us passionately, you have encouraged us you have blessed us regularly, and you have exhorted us appropriately
Remembering your commitment to journalistic and denominational loyalty, I am confident you struWed with issues beyond number and absorbed criticism frequendy.
Roland Reimer, Minister Southern District Conference
T hank you, Don, for a WtII done Our goal was to surprise you I: these letters of appreciation; Have we done thaJr Your profession is words '$.0 what better way to thank you for your years of service than with printed in the Leader
Thank you for allowing God to use your unique gifts to help jhe States Mennonite Brethren (onference seek out the path He has made The U.s. Conference 'oard of
BY PHILIP WIEBE
Secret faith
For all our laudable efforts to be "the light of the world, "I have a sneaking suspicion that in matters of secret faith, the church leaves a lot to be desired.
MANY TIMES during my church-going life I've been told that God doesn't care for "secret-service Christians"-
"Superficiality is the curse of our age. The doctrine of instant satisfaction is a primary spiritual problem. The desperate need today is not for a greater number of intelligent people, or those who keep their faith under wraps for no one else to see. Jesus addressed that issue in his Sermon on the Mount.
"You are the light of the world," he famously said. "Don't hide your light under a basket. "Instead, put it on a stand and let it shine for all" (Mt 5:14-15 New Living Translation).
Interestingly, though, Jesus went on to say a person of faith should do some things in secret. "Take care! Don't do your good deeds publicly, to be admired .... Give your gifts in secret, and your Father, who knows all secrets, will reward you" (6:1, 4). "When you pray, go by yourself, shut the door behind you, and pray to your Father secretly" (v.6). "When you fast, don't make it obvious as the hypocrites do .... When you fast, comb your hair and wash your face. Then no one will suspect you are fasting, except your Father, who knows what you do in secret" (vv. 16-18).
It seems to me that today's church works hard at putting its light on a stand . We seek visibility through various kinds of rallies and revivals, political and social activism, advertising and marketing strategies, and so on. Yet for all our laudable efforts to be "the light of the world," I have a sneaking suspicion that in matters of secret faith, the church leaves a lot to be desired.
Richard Foster may have said it best 20 years ago in the opening lines of Celebration of Discipline:
gifted people, but for deep people."
That, I believe, is what Jesus was getting at when he talked about giving, praying, fasting and seeking God in secret. It was a matter of depth.
When he said we should "let our light shine," I don't think he was talking about "visibility" as we tend to define it in our media-minded age. We ask: How can we draw attention to ourselves? What can we do to attract people?
I'm not saying these are bad questions. But perhaps A.W. Tozer got to the heart of the matter in The Pursuit of God when he wrote, "Service and work and activity; all are good and should be engaged in by every Christian. But at the bottom of all these things, giving meaning to them, will be the inward habit of beholding God "
This is where "shining our light " begins, I think-like Moses coming off the mountain, aglow with God's presence. It wasn't anything Moses mustered up. He'd simply been with God. At first, in fact, "he was not aware that his face was radiant because he had spoken with the LORD" (Ex. 34:29). Where Moses eventually went a bit wrong was in trying to prolong the illusion of God's light by wearing a veil to cover the fact that the brightness was fading .
And that's what worries me about some of the contemporary church's attempts to be the light of the world. In our programs and strategies and media moments, do we sometimes try to give the illusion of God's light while lacking the actual presence? We talk much about how we might effectively market our churches these days, but we probably don't grapple nearly enough with what it means to develop "the inward habit of beholding God."
Shining our light presumes that the light is already within us. It's the outward evidence of our "secret faith" -those inner strivings to know God and grow in his character and grace.
But I fear the church has been losing ground in areas of the inner life. We're just as busy and booked-up as everyone else. We try to cram as much as we can into the least amount of time, as befits our fastmoving, calendar-challenged culture.
Yet all this chasing around can lead to the direct opposite of what we seek. Rather than enriching our lives it can actually diminish them A daily whirlwind is not the most hospitable place for the inner fires of God's presence.
"The simplicity which is in Christ is rarely found among us," Tozer wrote. "In its stead are programs, methods, organizations and a world of nervous activities which occupy time and attention but can never satisfy the longing of the heart .... If we would fmd God amid all the religious externals we must first determine to find Him."
And finding God, Jesus said, starts in the closet, the secret place, the inner sanctum where the fires of devotion are stoked.
It may be true that God finds little pleasure in "secret service Christians," but perhaps it's equally true that God feels disappointment when Christians have no secret service. Without the inner light of God's presence, what do we have worth shining?
INQUIRING MINDS
BY MARVIN HEIN
QI was called for jury duty and was asked by the judge to swear an oath of truthfulness in regard to the selection process. I know Mennonite Brethren have traditionally been against oath-taking based on Matthew 5:27-30. But wasn'tJesus'sfundamental concern there that so-called GodJollowers were using oaths in a deceitful way? If so, is it wrong to swear an oath to tell the truth in a legal proceeding if you fully intend to tell the truth? (KANSAS)
AThe inquirer is a faithful Mennonite Brethren who confesses he had not given thought before the judge asked him to swear, and was caught off guard. He says the safe thing would have been to "affinn"-especially since there were other Mennonites in the
The people he admonished were using oaths to cover up their dishonesty-not in court but in other relationships. The intent of]esus's words "do not swear at all" were doubtless to say that Christians should always tell the truth Truthtelling is what Jesus was preaching. So what has given me doubts about our position on not swearing in court or in legal documents? Simply because it seems to me that the apostle Paul in several instances uses the equivalent of "swearing." Paul says in Galatians 1:20: "You must believe what I am saying, for I declare before God that I am not lying" (New Living Translation). Other translations actually use the word "swear" instead of "declare." My understanding of "swearing" is that one calls upon God to verify
courtroom. While he didn't want to be a stumbling block, he wasn't convinced that he was required to affrrm rather than swear to be faithful to Jesus's command. "/ must confess that the matter
of Iloath-taking" is the one facet
The question is intriguing. I am usually 100 percent Anabaptist. I accept our Confession of Faith. I am presently of our statement of faith that / have sometimes questioned. II part of a group rewriting the confession. But I must confess that the matter of "oath-taking" is the one facet of our statement of faith that I have sometimes questioned. I heartily agree with the principle or the context in which Jesus's words were spoken. Jesus was insisting on people telling the truth. Our Confession says "Christians are obligated to speak the truth because they are always in the presence of God. Therefore we simply affrrm the truth in legal transactions."
Jesus was not really talking about court procedures. He was condemning two-faced deceit in oath-taking.
that he is speaking the truth. It seems to me that Paul comes very close to doing that in this passage.
In Romans 1:9, Paul says: "For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you " (NASB). When the apostle calls on God to be witness that he is telling the truth,
my conclusion is that he is either "swearing" or certainly coming close to it. I suggested this to a friend and he said that we expect too much if we insist that the biblical writers always act in accordance with Jesus's teaching. So he was saying that Paul simply used language familiar to Jewish people of the time and didn't adhere to Jesus's teaching in the Sermon on the Mount.
Having said all this, and having revealed my question about this facet of our Confession of Faith, let me add only one thing . I believe in the church. I believe God gives guidance through the church. The
Have a question about a Bible passage, doctrine, conference policy, or other spiritual issue? Send it to '1nquiring Minds, U clo Marvin Hein, 4812 E. Butler, Fresno, CA 93727.
church to which I have committed myself takes a position against swearing in court and in legal transactions. It is no big deal with me whether we affirm or swear in court; it is a big deal with me whether we honor the judgment and wisdom of the larger fellowship of Mennonite Brethren who have come to certain conclusions about what is right and wrong. I will continue, in the midst of my doubts, always to affrrm rather than swear.
QWhat; if anything, does the Bible teach on cremation?
(KANSAS)
AThe Bible does not speak directly to the practice of cremation. In fact, I suspect you would have to strain your interpretive abilities to come to any conclusion that would say either "yes" or "no" to this issue.
At one time, as I recall, Roman Catholic dogma suggested that the various parts of the body needed to be gathered together for burial so that the resurrection of that body would be complete. I doubt that the Catholic Church holds to that view presently.
I see no reason for prohibiting cremation. God will certainly not be hindered in his task of resurrecting our mortal bodies and giving us new ones. Physical bodies in graves for a hundred years assuredly would not be much different from a cremated body. The Bible says our bodies shall return to dust. Is there a difference between dust and ashes? I doubt it.
I do have one last comment: I think it is important to have a burial place for cremated bodies to which family and friends can go in years ahead for memorial purposes. I would not favor scattering ashes on the ocean or in the mountains or on the golf course While that is a common occurrence, at least in California, it seems wise to me to have a place where the family can focus its remembrances of the loved one.
ON THE JOl RNEY
BY ROSE BUSCHMAN
God has a sense of humor
This man's presence at the hotel was an answer to my prayers. God had sent someone with the skills needed to help me in my crisis.
NOT LONG AGO I heard someone tell a story and then end it by saying, "Doesn't God have a great sense of
story that came immediately to my mind was not funny at all when it happened.
had the day off. I went back to the parking lot and tried starting the van again. It wouldn't budge. humor? Yes, I thought, that he does. But the Finally, I decided to take a taxi to the embassy and see if I could find someone there who could help me. I waited and waited, but no
I was living in Rabat, the capital city of Morocco It was the day of the American Thanksgiving celebration and I was home alone. My husband was in the United States to attend professional meetings. On this particular day he was visiting with family and friends. I had an invitation to attend a traditional Thanksgiving celebration at my husband's project Site, but since it was a two-hour drive into the country, which I would have to drive alone, I chose not to go.
In the city it was business as usual. I decided to make a quick midmorning trip to the Hyatt Regency Hotel to pick up the latest TIME magazine and some English-language newspapers, and then go right back home. After I made my purchase, I walked back to the van and turned the ignition key. It wouldn't start.
"No, no, I can't have car trouble now," I said aloud to no one in particular.
I tried to start it again. No luck. No matter what I tried, nothing worked. Now what? My husband was out of the country, so the only thing I could think of was to call the American Embassy and ask for Mucho, a Moroccan mechanic, who knew something about American cars.
But Mucho wasn't there. The embassy was celebrating Thanksgiving and all nonessential employees
taxi showed up.
"Lord, I don't believe this," I complained. "Every other time we have been here, there have been lots of taxis. Today when I desperately need one, there isn't a single one here. Look, God, my husband isn't even in the country and I don't know what to do. You have got to help me. You can't leave me stranded like this."
I waited and prayed and waited some more, but still no taxi came. Finally, I walked back to the van and just sat there. I had no idea what to do I felt very much alone and abandoned.
Slowly, I started taking stock of my situation. At least it was daytime, the weather was nice and I was in a relatively safe place. I should be thankful that I had followed my inner direction (God's voice?) and not taken the two-hour trip into the country
What if I had had a breakdown along some narrow road miles from anywhere? What would I do then? Here I had a phone and some people at the hotel who spoke English And, surely, eventually, a taxi had to show up. After all, this was a five-star hotel.
Sometime later I looked up and saw an American man carrying a young child walking across the park-
ing lot toward the hotel. I recognized him as a school board member from the American School where I was a teacher.
Walking over to him, I explained who I was and what my problem was. "Do you have any idea who I might call for help?" I asked.
"Why don't I look at the van," he replied. "I'm the mechanic who takes care of the airplanes at the embassy and I think I know something about cars, too."
We walked to the van together. He looked at it while I held his child. Soon he asked me to give him one of the round key rings I had. With a flick of the wrist he bent it into shape, did something under the hood and then said, "Now, go see if the engine will start."
I did and it started!
He told me to call my husband and ask him to bring back a special cotter pin from the States to make the repair more permanent. We agreed that I would carefully drive the van back to my home and park it there until the new part arrived and was installed
I gratefully thanked him for his help and left just as two taxis drove up.
Now, stories like this made their way around the American community and eventually his wife found out about it. She didn't have a problem with him helping me, but her question was, "What were you doing at the Hyatt that morning?" She was not happy to find out that he had gone there to buy some cigars which he had earlier promised her he would not smoke anymore.
From my perspective, this man's presence at the hotel was an answer to my prayers. God had sent someone with the skills needed to help me in my crisis.
I don't mean to be sacrilegious, but didn't God have a sense of humor to send this man, who was on his own mission to buy forbidden cigars, to help me in my time of need?
BOTH NEED AN ESTATE PLAN.
It may be a simple will, a living trust, perhaps a creditshelter trust...but some kind of plan is needed. A will or trust allows you to accomplish many good things:
• Name a personal representative or trustee to manage the distribution of your estate.
• Name a guardian for the care of minor children or family member with a special need.
• Possibly reduce or eliminate estate taxes
• Make a charitable gift to support the ministries you value.
No document in human affairs is more important than your estate plan, whether a will or a living trust. Such an instrument speaks with authority as to how your family should be cared for and how your assets should be distributed. It is the final and finest expression of your real character, love for family, and love for God.
_ Please send me the leaflet, "Your Legacy Planning for a Better Tomorrow."
_ Please send me the leaflet, "Understanding Living Trusts ."
_ Please send me information on making a planned gift to a ministry or charitable cause I value.
_ UWe have already included a Mennonite Brethren ministry in our estate plan in the following way:
_ Please contact me by phone. The best time to reach me is:
WHAT READERS SAY mil
Wait for God's judgment
Reading through the letters in the May Leader, 1 was reminded of that student of the great dialectical philosopher Hegel, who once had the temerity to point out, "But the facts are otherwise." Hegel's reply? "So much the worse for the facts!"
Much Scripture was referenced by H.R. Baerg and Roger C. Neufeld. But can someone explain to me these facts? God said in Genesis, "In the day that thou eat of it thou shalt surely
less, faithless, heartless, ruthless. Although they know God's righteous decree that those who do such things are deserving of death, they not only do them but approve of those who practice them."
So, when was the last time anyone advocated the death penalty for envy, gossip or insolence? Yet people who do such things deserve to die, as surely as murderers deserve to die. No, dead persons will not commit any more murders. Neither can they, die." Later, we read, "And the days of Adam after he got Seth were eight hundred years, and he had sons and daughters. And all the days of Adam which he lived were nine hundred years and thirty years, and he died."
No, dead persons will not commit
any more murders. Neither can they,
If my computation is correct, that sounds like once dead, ever repent of their sins and turn t o Jesus Christ f or a 339,682-day reprieve. eterna l life. The animals whose skins God took to clothe the sinners were the ones who died; Adam died of natural causes, not by execution. Adam and Eve were banished from the garden and the ground they had to farm was cursed. God placed a mark on Cain so that anyone who found him would not avenge Abel's blood
Paul informs us in Romans 1 :29 that "they are full of envy, murder, strife, deceit, and malice They are gossips, slanderers, God-haters, insolent, arrogant, and boastful. They invent new ways of doing evil, they disobey their parents. They are sense-
once dead, ever repent of their sins, and tum to Jesus Christ for eternal life. Does Mr. Neufeld spend every day of his life preaching the good news to the convicted on death row, so that they shall find life? Neither do I; but someone should. "I did not come to call the righteous, but sinners, to repentance," Jesus said.
As for "locking up murderers at a high cost to society," isn't that the argument used in Hitler's Germany for the euthanasia of Jews, mental "defectives," and dissidentsincluding Bonhoefer? God has shown all of us sinners incredible, totally undeserved mercy on account of the latter-day Adam, Jesus Christ The Christian's response to that grace is to be not only an active pacifist, but a bull-dogmatic pacifist. John 7:24 says, "Do not judge with apparent justice, judge with a righteous judgment "
As for me, I will gladly die for any murderer, for whatever redeeming
value that might have in pointing the murderer to Jesus Christ, who died for all of us sinners . 1 recognize that the days of my life are a death sentence commuted . Menno Simons would have done the same.
Jesus said , "I did not come so 1 could judge the world, but so 1 can save the world. A person who rejects me and does not receive my message has one who judges him: the word 1 have spoken, that shall judge him on the last day."
Let's wait for the last day and, until then, continue to show God's mercy to all manner of sinners, the kingdoms of this world notwithstanding, and hope, and pray beyond hope, that all murderers, and even those who have disobeyed their parents, shall find life in Jesus Christ.
Brian David Gunther Fresno, Calif.
Sitting on the fence
1 wish to commend you and your staff on the fair and even-handling of the conflict-charged subject of capital punishment. 1 have a me on this subject which includes most of the references used in your presentations. They are well prepared documents that say what most of us say. Some Christians find in favor of capital punishment and some find against and "between us and them a great chasm has been fixed "
1 have determined for myself that I could not sit on a jury that might sentence a person to death , yet I would not actively protest that sentencing. I guess part of the problem for me lies in the fact that "they" keep letting the murderers out. If we could sentence someone to prison for life with the assurance that the person would never be back on the streets, I would be more inclined to support the abolition of the death penalty.
A study of current events shows that is not the case. What could add more to the grief, anger and frustration of a family that has lost a loved one to the act of murder than to find out that the murderer was released from prison?
c,f& Pontius' Puddle
Ie 'flo\£ WOR-ClT" -Slfl
The strongest argument for abolition is redemption and the strongest argument for inclusion is justice-and I am perched here on this fence . I suspect I am not alone.
At the risk of being redundant, not only is it un-Mennonite to support capital punishment, it is unchristian to support capital punishment.
Calif.
Robert F. Lewis Reedley,
Menno opposed death penalty
In the May issue, H.R. Baerg wrote that "Menno Simons did not teach against the death penalty. " He noted that Jesus's words to Peter-"those who take up the sword will die by the sword"-is an argument against selfdefense, not an argument against capital punishment. Baerg also bemoaned that an entire denomination is being misled by an appeal to philosophy.
I want to respond to each of these points.
First , Menno Simons did teach explicitly against capital punishment. In his "Epistle to Micron," Menno wrote: " .it would hardly become a true Christian ruler to shed blood" (p. 920, The Complete Works of Menno Simons , Herald Press, 5th Printing, 1986).
The gist of his reasoning-I dare not quote more, as the editor would surely start editing-is that if the transgressor repents and becomes a Christian, it would be "strange and unbecoming" for another Christian to execute him On the other hand, if the transgressor remains unrepentant, capital punishment would rob him of time to repent.
Menno, of course, is not an infallible authority, but I wish to show that opposition to capital punishment was a "Mennonite" position from the beginning.
Second, it may be that Jesus's words to Peter should not be used to argue against capital punishment. I agree that Christians should be nonresistant, and refuse to use violence even in self-defense.
But in another passage, John 8, we have the familiar story of the woman caught in adultery In verse 7, it seems like Jesus supports capital punishment, but only if the executioner is sinless. Yet in verse 9, when all the sinful would -be executioners had gone, and Jesus, the only sinless man, was left, he chose not to punish, but to forgive: "Neither do I condemn you; go and sin no more" (NKjV).
Finally, that some may reach a truthful conclusion through flawed reasoning does not mean that the conclusion is therefore always unbiblical. It just means the world was lucky in guessing correctly on that issue.
For example, the flower children of the '60s were able to conclude that war is wrong . Does this mean the Mennonite Brethren view of nonresistance is unbiblical?
Far from it! In fact, it means we have a unique ability-if we do not continue running away from our historic viewpoint-to witness to these secular pacifists about Christ's love like no group of war-participating Christians can. Likewise with capital punishment.
SamKho Sunnyvale, Calif.
Awonderful gift
Recently , Tabor College received substantial financial bequests from Ada Stout and Bedelia Heinrichs from Collinsville, Okla.
For a long time , I have been praying that someone would hear God's call and remember Tabor with a won-
derful gift. These sisters had never attended Tabor, but they believed in their hearts that Tabor could make a difference in the lives of many young people.
All students are provided the opportunity and challenge to mature intelligently, socially and spiritually.
Again, even though in absentia, thank you, Ada, for $370,000 and Bedelia, for $100,000 . The earnings from these gifts will provide scholarships for many years to come.
My prayer continues to be that others will be led to follow the examples of these sisters. Whether given during life or willed after death, God loves a cheerful giver.
Emil A. Thiessen Hillsboro, Kan
Away to stay in touch
Thank you so much for the Christian Leader. We are looking forward to your future editions. The Leader helps us to stay in touch with our Mennonite Brethren brothers and sisters in the United States, your developments, issues, concerns , successes and sometimes failures . It helps us to overcome our isolation and get stimulated in thinking and ministry.
Johann Matthies Albisheim, Germany
Faithfulness x 4- ministry to community
BY BRE NDA MCELRO Y
third in a series of profiles
• Butler Avenue MB Church is modeling a multicongregational approach to meeting needs.
BARRED WINDOWS and lowincome housing are signs that the area surrounding Butler Avenue MB Church in Fresno, Calif., is not the typical middle-class place it used to be. But neither is Butler.
"We believe a church should reflect its environment," says lead pastor Rod Suess, "and our environment here is very culturally diverse. "
Besides ethnic and racial diversity, Butler'S sphere of influence encompasses some of the poorest and wealthiest areas in Fresno. It's also adjacent to Fresno Pacific University and the MB Biblical Seminary, which provides an influx of enthusiastic, but mobile students.
"One of our core values," Suess says, "is to provide places where peo-
Servicios de
As their church sign testifies. Butler Church is actually four congregations in one. The
has tried to let the unique qualities of each group meet needs while maintaining a unified identity.
pIe can worship in their own heart language." For this reason , Butler currently offers four worship services each Sunday morning : traditional, contemporary, Lao/Khmu (a Southeast Asian people group) and Spanish.
The four groups do more than
meet the worship needs of the congregation They are also the four congregations which make up the multicongregational Butler church family. The unity of these congregations is demonstrated when they come together for worship as they did this past Easter During Holy Week they shared in a communion and footwashing service.
"It was a tremendous occasion," recalls Baltazar Garcia , pastor of the Spanish congregation. "I could sense relationships becoming closer as we humbled ourselves in this way ."
These intentional steps help to flesh out their vision statement of "lovingly embracing people of all races and nationalities."
T
ooking back, Suess can see how LG od prepared staff and lay people for their ministry at Butler Shortly after they were married, Suess and his wife, Janeen, spent two years as teachers and dorm parents at Emmaus High School in the Palau Islands . This was their first cross-cultural experience
"It was also a major switch in terms
8: 301111 Sunday. 11,OOam
Adoracion
" I/orship) (fi!n EspaRol)
church
The four congregations meet together on special occasions Here they bow for prayer during a baptismal service.
of working with people from many different Christian traditions," Suess says. "We were the only Mennonite Brethren there. We really had to get down to (questions like): What are the basics? What can we all agree on so that we can do what we ' ve been called here to do?"
But when they returned to the United States, Suess was still a long way from feeling called to an urban, cross-cultural ministry.
"I trained [at MBBS] thinking Fresno was just a stopping point . 'I'm going to pastor a boomer church.
That's who I am, '" he says he told himself.
In 1990, during the spring of his fmal year at MBBS, Suess was asked to candidate at Butler. This was shortly after Richard Kriegbaum, former FPU president , and Edmund Janzen, then interim pastor, initiated Butler's contemporary service, aimed at reaching the college population.
"Boom, overnight there were 100 new people, almost all college students," Suess recalls "That intrigued me. I thought, 'Hey, this church is willing to take some risks. '"
After much prayer, Rod and Janeen decided Butler was the place for which God had prepared them. Suess is pastor of the contemporary and traditional congregations.
A nother Butler pastor in the mak.fi.ing was Phone Keo Keovilay. He served in the Laotian military during the Vietnam War, and was arrested when the Communists took over. Following years of imprisonment Keovilay committed his life to the Lord (see sidebar).
He and his wife, Chan Sone, fled to
Search for freedom leads former soldier to Christ
• Keo Keovilay leads Butler's Asian congregation
ATAnoo NEATLY printed on the forearm of Phone Keo Keovilay, pastor of Butler Church's Southeast Asian congregation, conveys a message from his past.
"I thought I was going to die in the camp," he says "I made a tattoo on my skin. I wanted people outside who saw my dead body to know these words: 'I want the freedom.'"
Keovilay was born in a Khmu village in northern Laos. When he was 8 years old, the communists captured his Christian parents. The Lao democratic government placed him in a Buddhist temple, where
Keovilay's parents had dedica t ed him to the Lord when he was just days old . Even now his mother had hope for him "If you ever need God, just pray and he will help you," she told him. She had no way of knowing just how desperate his need would become.
Saigon collapsed in 1975. A year later, Keovilay was turned in by a former classmate and arrested by the Communist government for his involvement in the Laotian military.
shore, an old man in whi t e pointed him in the direction he should go It led back to the prison.
When he arrived back at the prison, he woke to find himself wrapped in the burial blanket. The guards were startled to discover their prisoner wasn't dead after all.
Two years later, on the day of Keovilay's release, two of his prison friends died After more than seven years of confinement, he returned home, only to discover the government had taken over his property and told his wife and two children he was dead She had remarried and moved to the United States.
he lived until graduating Pastor Keovilay leads the
For the next 26 months, home was a damp, dark hole in the ground In this solitary confinement cell, both his hands and feet were bound. His body slowly began to die.
During a three -day interrogation , he was tied to a pole and severely beaten. Following a series of moves, he was confined to the Ban Ueum Concentration Camp, a secret pri son for former government agents. from high school in 1968 congregation in prayer. Later, they sent him to military school and then on to Singapore to study the "secret force" from the Americans. During the war, he served as an intelligence agent on the borders of China, Cambodia and Vietnam.
In 1974, he was married and started a family. As a captain in the military, he had "everything"-a five-bedroom house, personal car, motorcycle and two servants. He was also reunited with his mother. When she questioned him about his relationship with God, he replied, "In this world people respe ct three things : position/power, money and a good moral person. These are the qualifications for this world I just don't believe about salvation "
Remembering his mother's words, Keovilay cried out to God, "If I am to die, let me; if I am to live, heal me."
On Oct. 13, 1980, the guards found no puls e . Wrapped in a blanket, his body was thrown on a cart and left to be bu ried the next morning
During the night , Keov ilay had a dream in wh ich he and two fr iends were st r uggl i ng to cross a flooded area The two friends d ied When Keovilay got to
"Because I was so full of pain and hurt I thought, 'Where is the peace? Where is the love? Where is the righteousness?'"
Keovilay turned to "The Book of Peace," a New Testament he had received from his grandfather. He read the Gospel of John and 1 Corinthians 13 . A glimmer of hope shone through the pages.
But his liberation was short-lived In 1983 he asked the government for his property and was once again imprisoned. Through his new wife, Chan Sone, he secured freedom and fled to a refugee camp in Thailand
Slowly the message of God ' s love and forgiveness began to penetrate, allowing Keovilay to not only receive, but extend God's grace to those around him.
"I learned from God's Word that love is not making self happy, but making another happy," Keovilay says . "God gave me something new- freedom of mind and heart, not just body "
As a pastor, Keo Keovilay now proclaims a message of peace and freedom in Christ. - 8M
a refugee camp in Thailand and then migrated to the United States His plan was to enter the business world, but God tugged on Keovilay's heart when he saw the many refugee families who needed to know the Lord
After attending Bible college in San Jose , they relocated to Fresno In 1991, a small group of Khmu people led by Keovilay began renting a meeting room at Butler
An interest in joining the Mennonite Brethren Conference grew among this young church . "I began to study about the Mennonite Brethren, "
Keovilay says . "I spoke with Henry Schmidt (MBBS president), Edmund Janzen, Henry Dick (Pacific District minister), and the MBMS International Southeast Asian Board. In 1992, I translated the MB confession of faith into Khmu and the church voted to become Mennonite Brethren "
During this time, Harold Ens, general director of MBMS International, and his wife, Helen , began attending Butler Their years as missionaries in Panama had uniquely prepared them for ministry among the
hispanic community of Southeast Fresno
Suess recalls Harold saying that he had always dreamed of being part of a Mennonite Brethren church that would birth and nurture a hispanic congregation within an existing church. Joe and Lily Hernandez and Jaime and Laura Beth Ramirez were among those who shared this vision. A Bible study/prayer group began to meet and in 1994 developed into the Spanish worship service.
To shepherd this new flock within the fold, Baltazar Garcia joined the
Shipping clerk by day, gang missionary by night
• John Musgrave has found an inroad into a troubled neighborhood
JOHN MUSGRAVE can still remember the first time he was brave enough to talk to some young people who live in the gang-infested neighborhood near Butler Avenue MB Church in Fresno . "I came around the corner on my motorcycle and there was a group of youth," Musgrave says. "I felt the conviction of the Lord, but was afraid to talk to that many kids. I parked at a store down the street so my bike would be safe, and walked over to them Once they were convinced I wasn't a narcotics agent, it was OK. We talked for awhile and then I left."
That first encounter almost three years ago developed into a life-changing ministry for Musgrave and his wife, Cherie. Today, Musgrave's goal is to personally bring the gospel to that neighborhood.
Musgrave's day job is handling shipping/receiving at the AIMS Education Foundation, but he spends many hours each week delivering food to needy families and building relationships with the Cambodian young people who live in the apartments near Butler.
Every Sunday the Musgraves make several trips from the apartments to Butler
picking up 15 to 25 Cambodian children ranging in age from 4 to 18.
Kids like Subun, Sarvy and Sam, who just a year ago identified with a gang called Khmer Pride Crew, now find themselves belonging in the Krazy Psalm Club, says Musgrave.
"Our K.P.C. specializes in memorizing Psalms, taking trips and cooking chicken wings," he says.
"I was on the balcony of an apartment late one night when Sam took Psalm 134 and did such a proud job with it that I'm sure you could have heard it down Dearing Street, which is more accustomed to the sound of gunfire than Psalm recitation," Musgrave says.
Rick and Tithivy are two of the teens that came around during Musgrave's visits. "I took them on camp outs, brought them to the youth group at Butler and challenged them to memorize Scripture."
After they committed their lives to Christ and were baptized, Musgrave was concerned for their spiritual growth.
"Rick has a lot of personal baggage from his days of flirting with gangs and drugs and is still struggling," Musgrave says
Tithivy became a target after his conversion. "A gang had him on their list and jumped him every time he walked through the apartments," Musgrave says. "He would get angry, but he knew his anger was in conflict with the Spirit and worked through it.
"Tithivy recently shared with me his dream of returning to Cambodia to tell his people about Jesus," Musgrave says "When I see him living a life of faith, that keeps me going." - 8M
Musgrave (upper right corner) poses with members of the Krazy Psalm Club during an outing in the mountains. His work with neighborhood youth has led to several baptisms.
Butler staff He was a seasoned pastor, having served 35 years with the American Baptists and seven years at Calvario MB Church in Dinuba, Calif. Together with his wife, Gloria, he went right to work targeting the spiritual and social needs of the hispanic community.
As the vision for a multicultural/ multicongregational church grew, the next logical step was to incorporate the existing Khmu church into the Butler family.
With four congregations now meeting under one roof, the leadership sought the counsel and direction of Jim Westgate, MBBS associate professor of practical theology, who has studied as well as pastored several multicultural churches
Westgate guided the congregation through the steps of restructuring their organizational chart and unifying their budget.
"Oftentimes , the Anglos continue to hold onto the power (in a multicultural congregation)," Westgate says. "The original congregation must realize that in order to make this work , the smaller congregations need an equal voice And , due to economic differences, it will not mean equal gifts, but equal sacrifice "
Butler incorporates representatives from all four congregations on the council and committees. This is one area where cultural sensitivity is vital.
"Anglos tend to think you're going
Pulling nursery duty at Butler Church is a hands-full job, as Betty and Don Eskes demonstrate. to put your agenda on the table, do business and go home, " Suess says. "But that's not culturally sensitive. To the hispanic and Asian people, time is more relationally based. And where most Germanic Mennonites will easily say what they think, and go to the wall for it, the other cultures seldom offer their opinions unless asked, out of concern for the relationship "
Beingaware of the differences is a starting point and , from Garcia's perspective, the system seems to be working. "Our people are happy with it because their needs are heard, " he says.
Adds Seuss, "We try to give freedom to each congregation to pursue those areas of ministry God leads them to ."
The Khmu congregation is reaching out to those within and beyond U S. borders. Budgeted funds helped send Keovilay on two evangelistic trips to Laos and Thailand and have provided fmancial aid to the churches there.
Keovilay is also discipling lay people within his congregation. "Two years ago I trained 12 high school kids to do ministry, " he says . "They have now married, moved away and helped birth churches in Alaska and North Carolina. "
As first -generation immigrants , the
Khmu and other Southeast Asian people depend heavily on Keovilay as a liaison between the two cultures.
"I have to be an interpreter, doctor, lawyer, social worker and financial advisor , " Keovilay says. "I have the gift of an evangelist, but in the last two years I have learned more to be a pastor."
The Spanish congregation is reaching out locally through Butler' s fooddistribution program. Together with youth and adult volunteers from the other congregations, they bag and distribute groceries to about 300 families twice a month They even serve breakfast to those who arrive as early as 6 a.m to wait in line for the 8 a m distribution time.
"Our greatest joy was to have over 500 people attend the December distribution, where we had a service in which the message of Christ was given ," Garcia says. "We have won at least 22 persons that are now regular attendees None of this would be possible if the members of the Butler Church did not support the program. Through their prayers and involve· ment, attending and greeting the participants, they are demonstrating love to the community. "
One hispanic couple who became Christians as a result of this program has a son who got into trouble. He was assigned to do community service
Baltazar Garcia, a seasoned pastor, leads the hispanic congregation at Butler Church.
BOD) Lill
at Butler as part of his sentence As Garcia ministers to families like this he sees the value of a multicongregational system.
"The Spanish-speaking parents are happy our church has a contemporary service that appeals to the younger generation," Garcia says. "They don't feel separated from their kids, because the whole church has a common goal. Many of these young people have become positive influences in their society."
"At Butler, teens get a taste of God's idea of the kingdom," says Jeremy Vogt, director of youth ministries. "It's not unicolor. Getting kids together for fun is easy, but confronting racial differences and learning to confide in one another is challenging."
Vogt says he addresses those issues with lessons like "What's an Outsider? What's an Insider?"
A couple of years ago layman John Musgrave felt called to reach out to the youth in the community. His weekly visits to nearby apartments resulted in a ministry with Cambodian young people (see sidebar). As a result, about half of Butler'S youth group is Southeast Asian and the other half is Anglo and hispanic
For the college students who attend, Butler sees itself as a training ground. Students have ample opportunities to serve alongside people from a variety of ages and backgrounds.
"It's kind of bittersweet," Suess says. "We know that many of the students will be here for a limited period of time. And yet it's exciting, because they get a taste of something they will take with them."
Perhaps the most integrated group among Butler's church family is the children. Their Sunday school classes are in English and serve all four congregations.
"Children's classes range from eight to 18 students," says Helen Ens, director of children's ministry, "and teachers must be prepared for anything."
When the Sunday school lesson asks children to name a prophet they know, they may be more likely to mention Buddha than Isaiah.
"We can't assume they have any biblical knowledge," Ens says. "That means traditional curriculum may need to be adapted or replaced."
And what about the kids who have always been in church?
"From my point of view," Ens says, "what they're learning is a definite application of all the stories they've learned throughout the years. At one of our joint services , 140 children in a rainbow of colors fanned out across the sanctuary carrying banners and singing What a blessing that was "
About four times a year, Butler's four congre gations ho ld a joint worship ser-
learning. vice Sh ort sermons and
testimonies are translated into three languages. Members take the opportunity to worship in one another's native tongue, reading the words from song sheets and singing to familiar tunes such as "Amazing Grace."
One Sunday a month is "Family Night." Each congregation takes a turn sharing from their culture or planning special activities But devel· oping deeper relationships sometimes requires more.
The question of how to bear one another's burdens when people don't know each other compelled Luetta Reimer, coordinator of adult Sunday school, to form an elective class called Life Stories. Reimer selects individuals from the various congrega· tions to briefly share from their personal experiences.
"The first time we did it, it was incredible," Reimer recalls. "People were weeping as stories were told. Many thought they were the only ones who had struggled in that way."
Following each testimony there is a time for questions and affirmation. Prayers of petition and thanksgiving are offered on behalf of the one who shared. More than 40 individuals have shared their stories, enabling classmates to relate across racial, cultural and generational lines, Reimer says.
Butler's theme for the future is "1000 by 2000."
"One of our dreams is to add an African-American congregation," Suess says. "But instead of making plans and asking God to bless them, we're looking to see where God is active, so we might join him in his work.
"Revelation 7:9·10 gives a picture of God's ultimate vision for the church," Suess adds, "and that's what we're shooting for."
After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. and they cried out in a loud voice: "Salvation belongs to our God, who sits on the throne, and to the Lamb (NIV)
Brenda McElroy is a free -lance writer living in Fresno , Calif.
Frieda and Abe Ediger are faithful participants in the traditional service.
Tabor president resigns to accept similar post at George Fox University in Oregon
• David Brandt to leave Tabor after serving for 3 7/2 years
DAVID BRANDT, president at Tabor College since 1995, will leave Tabor to become president at George Fox University in Newberg, Ore His resignation takes effect Aug. 1.
At a meeting of the Tabor community June 22, Brandt expressed appreciation for the acceptance and support he had experienced at Tabor.
He said the decision to leave was a difficult one , but that George Fox offered professional and personal challenges that matched his interests , including a graduate program in theology.
"I have itched for some time to get involved in theological education," he said. "The opportunity to shape a seminary that is truly serving the church and is relevant is quite attractive to me ."
A merger a couple of years ago with Western Evangelical Seminary prompted officials to elevate the school from college to university status.
Tabor's board of directors, meanwhile, will establish a presidential search committee immediately to interview and present candidates to become Tabor's 16th (including four interim) president.
According to board chair Larry Nikkel, an interim president will be appointed as soon as possible.
Nikkel expressed confidence in the abilities and experience of the administrative team to carry out daily operations of the college Faculty positions, he added, are ftIled with excellent and experienced professors who have demonstrated their strong support of and belief in Christian higher education.
During his presidency, Brandt played a significant role in completing a $3 28 million capital campaign to build the Solomon L. Loewen Natural Science Center. Dedication ceremonies for the center will be held Oct. 17, 1998.
Brandt was also instrumental in forming a strategic plan for the col-
lege. This spring, the board of directors unanimously voted to implement the plan which seeks to enhance the college ' s financial viability. It identifies seven goals and strategies for the College and calls for the addition of graduate programs in accounting and
"Melva
and I believe that God is leading us to a new opportunity in Christian higher educatio n which will provide new avenues for growth.'
-DAVID BRANDT
education, and a bachelor of science degree in nursing .
Brandt enjoyed a close relationship with Tabor College students. He sat in the student section at basketball . games made time for the steady stream of students who dropped by his office, and was recently asked to deliver the, commencement address by the Class of 1998.
"The board has appreciated President Bmndt's leadership and the focus which he has provided in areas such as the strategic plan," Nikkel said. "It is with a sense of deep regret that the board accepts his resignation. However, we understand the professional opportunity which a move to George Fox University represents and we wish him a sense of personal and professional fulfillment in this job."
George Fox University is a private Christian school of about 2,300 students. "There's an excitement about (George Fox) that I find attractive, " said Brandt in a release from the Oregon school. He was picked from a nationwide pool of 50 candidates.
"Melva and I believe that God is leading us to a new opportunity in Christian higher education which will provide new avenues for growth. I pray for God' s continued blessing on Tabor College as this institution provides Christ-centered education for students at the tum of the century."-
TC and Associated Press
IN BRIEF
GIFT: Alt hough neither of t he two siste rs att ended Tabor College, Bedella Heinrichs an d Ada Stout have le f t the schoo l almost $500,000 d esignated f or scho larships Tabor received t he firs t gift o f $ 100 ,00 0 i n 1996 after Hei nrichs died . Af ter Stout's death t his year , the college received more than $370 ,00 0 Heinrichs and St o ut were act i ve members o f Westport MB Ch urch of Collinsvi lle, Okla (rC)
aiff Unruh of the Dinuba (Calif ) MB Church has won t he Republican nomination f or Cali f ornia ' s 20th Congressiona l District and w ill run against Democrat incumbent Calvin Dooley ( D Han f ord) In h is bid for n omination , Unruh u nderspent his Republican opponent, Devin Nunes, who ha d the en dorsement of moderate Rep Bill Thomas (R-Bakersfield) If elected in November , Unruh would be the seco nd Mennonite Breth re n elected to na t iona l off ice within the past two years Jerry Moran, a member of t he North Oak Commun it y Church in Kan ., was elected t o Congress in 1996
HONOReD: Lee Jon of Henderson, Neb , aWilrded an honorary bach¢1dr's degree bY' Tabor College Pres!· David "randt at commencement < eremoni es l\o1ay 23 . Jost retired th is ye'at: frOM Tabot',c; board of directors 29 years service, the last 12 as c!\a ir 'O resseq ilS other members of da,ss to- traditional commencement regalia. Jost- expressed his appr-eciation to the college for making real his lifeHme goal {}f rece'i ving a college degree (TC)
The Last Days Are Here Again: : A History of the End Times, written :Richard Kyle, pr<>fessor of historY'and refigious studies at Tabor College and a member of the Hillsbor<> (Kan ) MB Church, has been recently r<@leased hy Baker Books . tn this his fif,tb t;>obk, Kyle describes end -time thinking of fringe re li gions , scientists writers . Ky le, a Tabor faculty member since 1972, is widely recogni zed for his study of reli{TC)
IN BRIEF
M ISSION: This mo nth , t ea ms o f hig h schoo l youth and sponsors will experien ce life and minist ry in anot her cultu re wh en t he y par t icipa t e in SO AR Midwest (Jul y 19-3 1) and SO AR Paci f ic (July 12-29) SO AR Midwest w ill travel t o Re yn osa , M exico , wh ere th e mini stry f ocus wi l l b e v acati on Bi bl e scho ol s and evange l is t ic rall i es , sa ys co ord i n at o r We n dell Loewen Paci fi c parti ci p ants w ill be assigne d to minis try si t es in Cali f orn ia and Nevada in th e United St at es and Tiju ana and Baj a in M exico Th e W est Coa st pr o gra m is coo rdin at ed by Phili p Se re z . M ini stry assi gnm en t s are precede d by an orient a t i on perio d a nd foll owed by a debri e fin g ti me SO AR is t he h i gh schoo l program of Youth M issio n Inte rn ati on al , th e M e nno ni t e Brethre n you ng-adu lt ministry prog ram cu rr en t ly involving more than 80 0 yo ung peopl e in assig nments w orldwid e ( YMI)
AWAR DED: Fou r Me nnon it e Br ethren stu den t s were among t he ei ght indi viduals t o receive Elm er Ediger Me mo ria l Schol a r shi ps f rom M enn o nit e Health Ser vices The reci pi en t s in cl ud e David Dyck, Ri ver East MB Chu r ch in Winnipeg , Man ., who i s st udyi ng confl ic t tran sfor ma tion at Eas t ern M ennon it e University; Pamela Woodman , Coll ege Community Church in Clovis , Calif . , wh o is st udying marriag e, f am ily and ch il d counseling at MB Bibli ca l Sem inary; Marlene Ruth Ewert, Commun ity Bi ble Fellowsh i p in Be ll i ngham , WaSh , who is studyin g ma rriage, family and ch ild counseling at MBBS; and Lori Lynn James, Mounta in View Community Church of Clovis, Calif ., wh o is also study i ng counseling at MaB S Ea ch recipient receives $1, 000 for th e 199899 academic year for stud ies in healthrelated service to people in the f ield of mental health, counseling or developmental disabilit ies. (MHS)
N£W TITLE: Ruth Toews He i nrichs has been named Fresno Pa cif ic Unive rsity vi ce presid ent f or business affairs
Th e new title re fl ec t s th e e xpand ed responsibil ities for her offi ce She previo usly w as fi nance vice presi den t. "My major f ocus will be f inan cia l planning with t he va rious parts of t h e un iver sity," Heinrichs says (FPU)
MBMSI looks to begin programs to help change strategies
• Church planters to be trained at home, constituents can go on 'prayer journeys' overseas
A NEW church-planter program, a team approach and several new programs have been set in motion by MBMS International to help change the way mission is done through Mennonite Brethren .
The new initiatives grew out of the organization's annual staff planning meetings in March, and were refined at board meetings held in Omaha, Neb , April 15-16
"The growing internationalization of our staff, with representatives from Africa, Europe and now Latin America, has expanded our vision," says Harold Ens, general director.
Changes to the way church planters are trained will couple the energies of North American and overseas church discipleship
"The new Church Planting Residency Program, which we are developing with MB Biblical Seminary, will allow candidates to train in North America for two years before g9ing overseas," says Neil Fast, MBMSI chair.
Program participants would complete one year of training at the seminary's Center for Training in Missions/ Evangelism, followed by a one-year internship with a North American church planter.
"Experience has shown that the unique set of skills necessary to become a church planter can be transferred cross-culturally," Ens says. "The MB Conference can train workers here in North America, using our seminary and experienced church planters, for either overseas or local church-planting assignments ."
The second new initiative approved at the April board meetings is sending North American Mennonite Brethren on "prayer journeys, " beginning November 1998.
"A prayer journey would see a team of four to five people visit a foreign country for several days, to pray for the people of that country ," Ens
says. "They would not intrude on the work of missionaries or the local church. Their specific goal would be to pray for grace and intervention from God in the lives of those who have not yet met Christ. »
The first year, the program will target Peru, Brazil and Lithuania Participants will be oriented on the principles of effective intercession, and will raise their own funds.
During their annual planning meetings , MBMS International staff members met a group of seminary students who described a new team approach to missions.
"One of the constant challenges we face is to have a stable , long-term presence in a new mission field," Ens says "This group has proposed that we send a team of people committed to a 1O-year assignment among a people group that has no multiplying church movement ."
Ens says a multidisciplinary team would provide a balanced emphasis on church planting, social ministry and leadership training . It would also allow a continued presence if one or more missionaries leave the field.
"Obviously, a team approach presents a new set of challenges, particularly in terms of group dynamics: defining roles, resolving conflict , building strong leadership, and allowing for the flexibility to add new team members, " Ens says "The experience of other agencies who have used this model tells us that it is an effective way to do mission ."
Some team members would likely be trained through the new Church Planting Residency Program.
MBMS International also aims to expand its short-term medical program, which recruits physicians for overseas service for short-term assignments A network of people in key North American locations will be developed to recruit funds and personnel.
"Providing medical aid to needy communities is a key way of sharing Christ'S love, " says Dave Dyck , program director. "By working with local people to help them in ministry to the sick and the improvement of living conditions, North American physicians have an opportunity to facilitate greater spiritual as well as physical health " - Brad Thiessen, MBMSI
u.s. churches give record amounts to conference causes
• Giving to u.s . and General conferences in '97-'98 highest in 16 years of record-keeping
MENNONITE
BRETHREN congregations in the United States gave dramatically more to national and binational causes during the 1997-98 fiscal year. The U S. and General conferences both finished with the highest church contributions recorded in the 16 years giving has been tracked, according to Dale Regier, U.S. Conference treasurer
"We give praise to our Lord for his grace and the blessing of a very positive fiscal year end," says Dennis Fast, U.S. Conference chair. "Giving from the churches was such an encouragement ."
Church giving to the U.S. Conference totaled $284,031, a 21 percent increase from the previous year. Special fund-raising added $249,177; interest income and endowment earnings brought the total income to $542,096.
Total receipts were $46,434 less than budgeted, but actual expenses were $47,188 less than the budget, resulting in a net surplus for U.S. ministries of $754.
Regier cites two reasons why the budget was underspent:
• The development staff position financed jointly by the U.S Conference and MB Biblical Seminary, which is intended to raise the seminary's subsidy which is guaranteed by the U.S. Conference, was filled on a part-time basis for only part of the fiscal year.
• Additional savings occurred when the Leader switched to a more economical production process.
Church giving to MB Biblical Seminary also increased. Giving during 1997-98 totaled $237,182, a 13 percent increase over the previous year.
The guaranteed MBBS subsidywhich is a U S. Conference responsibility though not part of its operating budget-fell short of the $267,500 requirement by only $2,042, compared to a $28,301 shortfall the previ-
ous year. MBBS covered the shortfall with excess funds from individual gifts to the school.
"By maintaining our current level of church giving, next fiscal year we should be able to meet our giving expectations for seminary support," Regier says.
The subsidy amount for 1998-99 is $254,000 and will remain at the level for the foreseeable future.
U.S. church support for General Conference causes was 16 percent higher than last year, when support declined by 8 percent. Giving this past year totaled $100,895, just $3, 847 less than the budgeted goal of $104,742.
The General Conference operates on a two-year (biennium) budget. This year was the first year of the biennium. If the same amount is received again next year, the U.S. churches will meet the 1999 U.S. budget goal of $99,988, Regier says.
The financial challenge for 1998-99 will be great, he adds The U.S. Conference budget to be presented to convention delegates later this month totals $660,910.
"That is $72,380 above last year's budget and, more important, $118,814 above last year's income," he says. Nearly half of the proposed budget is designated for Mission USA, the national church-planting and renewal effort
Fast says conference leaders may need to set some markers for the year, "points at which we commit to evaluate financial progress and, if necessary, make adjustments so that we end the next year as positively as we can."
Nearly half of the 1998-99 budget is to come from church contributions Individual giving, estate gifts, endowment and networking funds account for the other half, Regier says.
Congregational giving for 1996-97 was at 51 percent of the suggested amount per member and in 1997-98 the amount grew to 61 percent. Church giving at 71 percent of the norm would provide half of the proposed budget . Given the across-the -board increase in giving this past year, conference leaders are cautiously optimistic that the growth will continue -Connie Faber
IN BRIEF
APPOINTED : Tabor Co ll ege has hired two mu sic faculty to fill the vacancies of long-tim e profe ssor s Jonah Kliewer and Lonn Richards Kristine Lyon will be assistant professor of vocal music She has taught the last 18 years at various institutions including A sbury College and Theological Seminary, W ilmore , Ky ., Syracuse University, NY, and Metropolit an School for the Arts in Syracuse , N Y Richard Cantwell will be assistant professor of instrumenta l music . Can t we ll has taught at Eastern Nazarene Co llege , Wollaston , Mas s , and Mid -America Nazarene University, Olathe , Kan Most recently he served as associate min is ter of music and drama at Ce ntr al Ch ur c h of the Nazarene in Lenexa, Kan Kliewer and Ric hards , meanwhile , were recently named professors emeritus at Tabor , having retired after serving 26 and 22 years , res pectively (TC)
APPOINTED : Walter Sing·Wa Chung has been named ass istant profe ssor of psychology at Tabor Co llege Chun g re ceived his b achelor ' s and master ' s degrees from Southern Illinois University at Carbonda le He then received a se cond master 's from the Biblical Theological Seminary in Pennsyl vania and is currently a doctoral candidate at Southern University of Illino is He taught previously at the William Rainey Harper College in Chicago, has served as behavior therapi st at Clearbrook Center for the Handicapped , Chicago, and as counse lor at Southern Illinois Univetsity's W ell ness Center Presently , he is serving as campus minister in Carbondale (TC)
RELEASED: Wilmer A. Harms tells the story of Germans who , from 1928 to 1933 , escaped from Russia to Chi na and then to North and South America in hi s first book, The Odyssey of Escapes from Rus sia : The Saga of Anna K. The book, published by Hearth Publishing of Hillsboro , Kan ., includes li st s of Lutheran and Mennonite refugees to China as well as a list of those allowed to immigrate to the Un ited States . While re searching the book , Harms interviewed 25 survivors of the se escapes
• CHURCH NOTES
,', B a' ptism/ me m be rs hip
INDIAHOMA, Okla. (post Oak)-Six new members were added to the congregation June 14. Jimmy and Leanna Daukie were baptized and Albert Pahdocony, Billy Pahdocony and Lena and CiCi MClung were accepted by transfer.
MOUNTAIN LAKE, Minn.-Seven young people were baptized and received as new members June 7. They were Justin Anderson, Nadalie Boike, David Brandt, Jessica Herrig, Krystie Ratzlaff, Mary Sounvannarath and Marshall Wall.
FRESNO, Calif. (Nortb)-Ben Akina, Chris Lotz, Curtis Lotz, Ericka Olsen and Marie Posten were baptized June 7. Walter and Marie Pereira, John Posten, Howard and Vickie Posten, Tim and Stephanie Willems, Abraham and Jolly Matthews and David West were received into membership by transfer of letter and testimony.
GARDEN CITY, Kan_ (Garden Valley)Karena Ensz was baptized May 24 upon her profession of faith and received as a member of the congregation.
REEDLEY, Calif.-Twenty-five people were added as new members June 7 , Fifteen of those were first baptized. They were Eric Cano, Anton and Veronica Cor-
nel, Britni Goertzen, Melissa Goertzen, Nic Heinrichs, Nick Holton, Kyle Martens, Tomas Tapia, Chris Thiesen, Kip Thiessen, Robbie Thiessen, Jeff Warkentin and Ryan and Juli Wood The other new members were Bruce Martin, Bob, Sharon, Christy and Sara Nance, Alfred and Grace Shoebridge , Karadsian "Joe " Varusan and Dan and Joyce Willems .
LODI , Calif_ (Vinewood)-Six youth were baptized during the May 17 morning worship service. They were Erika Fachner, Megan Fischbein, Erin Holley, Ruth Hudson, Liz Lott and Torrey Pontius.
BAKERSFIELD, Calif. (Northwest Community)-Steve Bryant, Jean Oberg, Janice Brown, Donny Malson, Lindsey Watts, Kristin Kapral, Glenn Ewing, Kate Ewing and Jost Ewing were baptized May 31. The congregation is a Pacific District Conference church-planting venture led by Jim Aiken. Aiken says six of the individuals baptized in May became Christians since the group launched worship services last September.
INDIAHOMA, Okla_ (post Oak)-The congregation participated in a youth revival camp for area Native American children June 10-13. The event included Bible classes and games. Athletes from Oklahoma University participated in ,the program ,
A powerful windstorm May 30 damaged the roof and interior of the meetinghouse of the Russian Evangelical (MB) Church of Minneapolis. Minn .• the night before the congregation was to hold their first worship service in it. After sharing facilities with another congregat i on for three years. the group of just under 200 was to begin meeting in their own facility in Shakopee. on the southwest edge of the Twin Cities Since the storm. which left much of the area without electricity for several days. the Slavic congregation has resumed sha r ing church facilities while pastor Vladimir Sharikov and other church and conference leaders decide what to do next_ (CDC)
which was designed to share Christ with the 100 participants.
DELFT, M inn_ (Carson)-Pastor Herb Schroeder began leading a new small group Bible study and support group in May. The group "focuses on rmding freedom from enslavement to past events, behaviors and addictions," according to church literature .
EUGENE, Ore. (North Park)-The congregation installed four elders May 31. They were Todd Glender, Gary McNeel, Greg Taylor and Wayne Watkins
WICHITA, Kan. (First)-Rachel Trego, Rose Funk, Merilyn Nuss and Nancy Boothe reported June 7 on a recent mission trip to the Democratic Republic of Congo through Church Partnership Evangelism
FRESNO, Calif. (Bethany)-The congregation raised $2 ,365 toward the construction of a ball field May 17. The donations were collected during a church picnic
ENID, Okla.-The congregation is teaming with other Enid churches in the Jesus Video Project, an effort to place the Campus Crusade video "Jesus" into every home in the city. Distribution date has been set for Oct. 17
• Teaching/nurture
SAN JOSE, Calif. (Lincoln Glen)-Church leaders participated in a Giving Project Diagnostic Seminar May 29-30 with Jon Wiebe, president of MB Foundation. The purpose of the weekend was to discuss the theology of money, learn about The Giving Project, discern God's guidance in the area of church and personal finances and to devise an action plan for growing faithful stewards in the congregation.
FAIRVIEW, Okla.-Jon Wiebe, president of MB Foundation, spoke April 18 at a banquet for individuals age 30 to 55 on the topic "The Power of Money." Wiebe gave a stewardship message April 19 in the morning worship service He was joined by Lynford Becker, MBF vice president, for a presentation during the evening service
REEDLEY, Calif.-Dennis Fast has accepted a call to be pastor of the church following a 98 percent vote of affIrmation. Fast is currently pastor of the Hillsboro (Kan.) MB Church. The transition is tentatively slated for mid-August .
FREEMAN, SoD. (Silver Lake)-Tony a n d Maryann Randall were installed April 19 as the new past o ral couple of the church , Presiding over the service were Clint Grenz, Central District minister, and Roger
Church Renewal Results in Growth and Revitalization
Mission USA invites you to join with them to fulfill our conference mandate for church renewal. Together we will work to encourage, facilitate and coordinate local church renewal, spiritual health, and growth as the result of evangelism. There are three key areas offered for church participation:
115', larget Churches - Mission USA partners with at least three churches
I• ...JI each year to resource and encourage growth in outreach/evangelism effectiveness. Application to be considered as a target church may be made through the district ministers or Mission USA.
1 If'I
Mission Analysis is a self study on church health and effectiveness in the
• ...J following eight essential elements: leadership, ministry, spirituality, structures, worship service, small groups, evangelism, and relationships. Information for this process is available from Mission USA.
ilf'i "Refocusing Your Church" seminars, available through Church Re-
• ...JI source Ministries, have been endorsed by Mission USA for churches seeking an intensive training program in church renewal and growth strategies. Contact Ed Boschman, Executive Director for Mission USA, for seminar information.
Mission USA efforts to promote church growth and revitaliza· tion are coordinated by its Church Renewal Commission. Commission chair Mike Schuil and commission members are pictured at right at a recent meeting .
For additional information concerning church renewal programs contact: Ed Boschman, Mission USA; 12630 N. 103rd Ave., Suite 215, Sun City, AZ 85351. Phone (602) 972-1604, Fax (602) 972-1606. E-mail ebmusa@phnx.uswest.net.
MISSION USA BOARD:
Ed B05chman, Phoenix, AZ.,
Chuck Buller, V'lSalia, CA.
&nie Friesen, Wichita, KS
Phil Glanzer, Hew Hope, MN
Joe Johns, Weatherford, OK
Loretta J05t, Aurora, HE
Fred Leonard, Oovis, CA
Stephen Reimer, Shafter, CA
Clarice Rempel, Buhler, KS .Mike Schuil, Reedley, CA
Randy Steinert, Bakersfield, CA
TIm Sullivan, Hillsboro, KS
Ex Ollido Members: Henry Dick, Fresno, CA.
Clinton Grenz, Bismark, N.D.
Bruce Porter, Fresno, CA
Roland Reimer, Wichita, KS
Clint Seibel, Hillsboro, KS
Jim Westgate, Fresno, CA
Check it out
Three great videos that bring stories of global mission to life!
Sharing the Bread of Life. Harold Ens narrates the story of the Peru MB Churches, an example of how deve lopment, evangelism and c hu rch disciplesh i p wor k togeth er to spre ad God 's love. The Freedom Road. Ti m and Carolyn Gartke tell how the Lith uanian Free Church and MBMS International are working to
face the challenges of life in a post- Communist country.
Maria's Story. Nine- yea r old Maria Bergen walks us through a day in her life as a missionary kid
in Burkina Faso, Africa.
CHURCH PARTNERSHIP EVANGELISM IN MINISTRY WITH MBMS INTERNATIONAL
Execut ive Director - Peter Loewen
C.P.E.ITINERARY FOR 1998 AND AN INVITATION to born-again Christians under the sponsorship of MBMS International are seeking volunteers for their evangelism outreach to: c tJ * os person
Note: * only for nationals from the participating countries.
• Team up with national Christians and witness for Christ door to door.
• Some knowledge of the language of the country is helpful.
$1,600
$1 ,200
$1 ,200
$1 ,600
Engbrecht, pastor of the Lincoln Hills Church in Sioux Falls, S.D This is the Ran· dalls ' first pastorate
OMAHA, Neb (Faith Bible)-Pastor Peter John Thomas was ordained for pastoral ministry May 31
WICHITA, Kan. (First)-Beth Powers ,
MENNONITE BRETHREN FOUNDATION
The MIDWEST FIELD REPRESENTATIVE would work out of the Hillsboro, Kan., office and the WEST COAST FIELD REp· RESENTATIVE would be located in central California. These are full-time positions, but we are open to a combination of part-time personnel.
DUTIES:
To encourage and assist Christians throughout the U.S. Conference of Mennonite Brethren Churches in faithful stewardship. Specific responsibilities include stewardship education, individual counseling, planned giving, charitable estate planning and Foundation-related activity.
• Strong interpersonal skills
• Demonstrated ability to communicate
• Aptitude for detail work
• Willingness to learn
• Christian commitment and desire to promote the work of the Mennonite Brethren
• Between 800-2,800 persons have prayed to accept Christ as their personal Savior and Lord during a two-week CPE campaign. Come and be a part of an enriching spiritual experience-discover what God can do through you
For m ore Information, contact : CPE office: TeL -Fax: 604-864-3941 , or Evelyn UnrUh, 604852 -5744; or Peter Loewen, 604-853-3173 or Fax 604-853-6482
Church Partnership Evangelism is a ' church -Io-church " effort that involves lay members in personal evangelism worldwide Your application to participale will be forwarded to the CPE Executive Committee for processing.
PETER LOEWEN
HAROLD W ENS CPE Executive Director MBMS Int'l General Director
DInECT INQUInIES TO:
Attn: Jon Wiebe; President Mennonite Bretltren VolUldation
Hillsboro, KS 67063
Fax: E-mail:
from Emporia, Kan., joined the church staff as a children's ministries intern for the summer.
DINUBA, Calif.-Bob Vogt announced April 19 his intention to retire from the senior pastorate of the church. At the request of the church council, he has consented to continue serving as senior pastor until the end of December. The council designated May 17 as a day of prayer and fasting concerning the need for a successor. Vogt, who has served the congregation for 14 years, has not announced his plans, but he says, "God will open doors of opportunity for ministry. "
HILLSBORO, Kan (Ebenfeld)-Vaughn Jost has accepted a call to serve the congregation as a full-time associate pastor , focusing in the areas of youth, young families and worship. He had been serving the church as a part-time youth pastor.
SHAFTER, Calif.-Jason Hofer was installed June 14 as youth pastor. An open house for him and his wife, Miriam, followed the service.
FAIRVIEW, Okla.-James Suderman has accepted a call to be associate pastor of worship and education. He and his wife , Linda, who have two preschool children, were formally installed May 31.
CORDELL, Okla. (Bible)-Scott Rink has resigned as pastor of the church, effective in July. He, his wife , Julie, and family will be moving to Wichita , Kan.
COLLINSVILLE, Okla. (Westport)-Todd Colwell has resigned as youth pastor, effective this summer. He and his wife, Anita, will be moving to Atlanta, Ga., to begin a church-planting assignment .
CLEARINGHOUSE
a position to fill?
for a new employment or ministry opportunity?
a gathering or celebration to promote?
to
or acquire
Reach U S. Mennonite Brethren through a Clearinghouse classified ad The charge is 40 cents per word. with a $15 minimum Withhold payment until an invoice is received The editors reserve the right to turn down inappropriate material. For display (boxed) ad rates. please call us
POSITIONS AVAILABLE
ASSOCIATE PASTOR - Vinewood Community Church in Lodi. Calif , is searching for a staff team member to give leadership to our music and education ministries Inquiries may be directed to Associate Pastor Search , 1900 W Vine, Lodi , CA 95242 ; (209)369-1068; e-mail : gwall@mail.softcom.net.
MANAGER-Menno House. a hospitality ministry of Manhattan Mennonite Fellowship, seeks individual or married couple for 25 hour/week manage r position for guest/resident house in NYC Begin August 1998 Low rent and salary Live in Christian community. Meet guests from around the wo rld Inquiries: Menno House , 314 East 19th Street , New York. NY 10003
NEWTON, Kan. (Koerner Heights)-Dave Plett concluded an interim pastoral assignment here June 30. They had served the congregation for more than a year.
NEW HOPE, Minn.-Jason Schott concluded his ministry with the congregation May 31. While a student at Bethel Seminary in St . Paul, he served the church as youth leader, worship assistant and occasional speaker. He graduated this spring. The congregation expressed their appreciation for his contributions during the May 31 morning service .
WILLOW PARK CHURCH
Ke lowna, Be Invites app lications for two ministry positions :
Associate Pastor
of
Women's Ministries
Associate
Pastor of Worship Ministries
Both ministries to beg in fall 1998 Deta ils and more info can be obtained from th e church
Please send resumes to: Willow Park Church
Attn: Search Comm ittee 439 Hwy 33 West Kelowna, BC V1 X 1Y2
PH (250) 765 -6622 • FAX: (250) 7656 615 e-ma il: wi li owparkchurch@bc sympatico ca
FERNDALE, Wash. (Good News Fellowship)-Nate Cornelsen was installed June 7 as youth pastor. Following the completion of his college studies in December, Cornelsen will pursue graduate studies at a nearby seminary. •
August 4-8, 1998
Ted 'Thiesen, Meaningfid Retirement
Nick Rempel, "When Bad Things Happen Don Isaac, Introduction to Internet Peggy Goertzen, Fami!y History
o Morning field trips: Holdeman country Train excursion o Hymns in the HistOric o Much more! . . .." PACKAGES
Learning in :" Tabor College, Hill$boro 316947 3121 •
Or contact . .,.. CONNIE ISAAC
What: As part of a team of up to five people, you will pray for indivirluals around the ' world as you walk through their cities, churches, and communities,
Who: MBMS Internationa l is searching for people of all ages who have a passion for the lost, a he art for the unreach ed and experience in intercessory p rayer_
Wh e n : November 10-19,1 998
Cost: Approximately $2000-$2500
MEDIA MATTERS
BY BURTON BULLER
Techno-faith
Like it or religion is big business on the Internet. After sex and money, religion is the most popular topic.
IF JESUS HAD ACCESS to the Internet, would he have needed 12 disciples? Or could he have just used one guy with good
rounds to the churches. This struggle is evident in his writings.
Besides offering biblical truth, the Internet serves as the breeding ground typing skills and a high-speed data line?
Paige Braddock posed this question in the Atlanta Journal and Constitution recently The more fundamental question this article raised was whether using computers and Internet to spread the good news alters the message itself. The opitiions were mixed. Billy Graham said "no ." For him, addressing one person directly or millions by television or by the Internet are basically the same.
Neil Postman, a communications professor at New York University said "yes." He is unconvinced the two events are similar. In the latter, he sees the possibility of the media itself altering what is meant by religion, by church, even by God. I've heard Mennonite theologians echo this same concern. Fundamentally, they feel, faith is a personal experience shared personally with others. Remove the personal face-toface interaction, and it holds the potential to change the meaning of faith. Anabaptist theology, with its emphasis on community, some feel, is ill-suited to Internet evangelism. What happens to faith when any individual is allowed to offer theories and theologies without the testing and accountability that a face-toface faith community exercises? What kind of faith is a faith with no filter for authenticity? The Apostle Paul struggled with how the message was to be faithfully communicated, with what was truth and what was not truth, when making his
for some pretty far-fetched theologies . In that sense, I suppose today is not that different from what Paul encountered in pretype/precomputer days. Still, I suspect that overall, face-to-face accountability carries more weight than computer-to-computer accountability.
like it or not, religion is big business on the Internet. After sex and money, religion is the most popular topic. Devotional sites by the thousands are accessed primarily in the morning, at lunch and in the late afternoon, meaning that most Americans are hitting these sites from work. This raises interesting issues for employers who fear loss of productivity if their employees are surfing the net. Will on-line devotionals be the next workplace taboo?
AIthough a move is afoot to do so, .ll.churches and their agencies have been somewhat slow to use the Internet as an evangelism tool. More often it functions as a super-fast version of the common letter, or as a means of supplying better "customer service." Prepared statements, articles, brochures and other promotion items all quickly find their way onto religious web sites.
When it comes to individuals networking together, the Internet is a custom-designed dream machine. The speed with which prayer concerns can now circle the globe is truly astounding One couple who make frequent "miSSionary journeys "
has been sending me their unsolicited prayer concerns and financi:il requests for about a year now. The last communication informed me that they had recently joined a new pyramid marketing organization that held the protnise of allowing them to quit their regular jobs and become full-time tnissionaries. All I needed to do to build God's kingdom was to get in on the ground floor of this business by buying natural health products from them.
Ruth Ruibal, wife of the late Julio Ruibal from Cali, Colombia, has found the Internet to be a useful tool to share immediate prayer concerns. Her husband, a gifted church leader and evangelist, had the dream of uniting the evangelical in the city.
In working toward this goal, he drew the wrath of the drug cartel. One day, while en route to a church meeting, Julio was am-bushed and killed in a hail of bullets.
Ruth picked up the torch her husband had carried and held it high, carrying on his ministry. Now she and her family receive regular death threats from the same group that killed her husband.
Each time a new threat is made, she sends prayer requests to a large network of friends and concerned individuals. The international profile she has thus gained, and the many prayers of saints, have so far kept her and her family alive.
So, what do you think? Would faith in Jesus Christ be the same if it had been communicated from the beginning primarily through computers and the Internet? It seems to me it could easily have taken a different tum here and there I, for one, think I would be tnissing something by holding fast to a purely technofaith. On the other hand, God is still much bigger than the Internet, as big as it is. As a tool used in combination with all the other tools God has given us to spread the good news, it stands as an intriguing and dynamic addition
LET'S TALK ABOUT IT
A GUIDE FOR GROUP INTERACTION
SESSION 1 Lotteries
Based on "Lotteries: A Shaky Deal for Christians, " page 4.
GET READY - Getting started
• What is one area of life in which you are most apt to "take a gamble"?
GET SET - Examining the issues
1. What is the lure of the lottery?
2. What are the issues related to the lottery? Do they differ for us as individuals and as members of the church?
3. What should the church teach about the lottery?
4. What does 1 Timothy 6:6-10 teach about priorities and attitudes that guard against the appeal of the lottery?
GO - Applying ideas to the way we live
1. What is the message regarding the lottery and how should it be sent from our churches to the government?
2. To what extent do you think individuals and churches should avoid any use of monies generated by the lotteries?
3. Do you agree with the statement that greater love for Christ is the answer to the appeal of the lottery? How can we as brothers and sisters in Christ minister to those within the church who struggle with resisting the lottery?
SESSION 2 Homosexuality
Based on "Homosexuality: Responding with Compassion and Clarity, " page 7.
GET READY - Getting started
• When you hear "homosexuality," do your thoughts lean more toward compassion, judgment or acceptance?
GET SET - Examining the issues
1. What, according to the article, is causing increased confusion in the church regarding homosexuality?
2. Of the five points, which teaching do you feel has been most neglected by the church? Which has been emphasized?
3 How ought the church respond to those who struggle with the homosexual lifestyle?
GO - Applying ideas to the way we live
1. What do you think should be added or deleted from this statement regarding homosexuality?
2. Do you think Mennonite Brethren should make a public statement regarding our stance on homosexuality?
3. Should our response to the practice of sexual sins be different from our response to those who consistently lie or gossip?
4. In what specific ways can we communicate both compassion and conviction on this issue?
SESSION 3 Secret faith
Based on Ph 'lip Side, p. 76.
GET READY - Getting started
• Share an element of your "secret faith" that few know about
GET SET - Examining the issues
1. Identify some of the things Jesus teaches should be done in secret. Why is it important that they be done in secret?
2. What evidence do you see that our world is in desperate need of "deep people"?
3. Why is "beholding God" (nurturing the inner life) such a challenge for many?
GO - Applying ideas to the way we live
1. What suggestions for "finding God" do you find in the article? What nurtures your inner life?
2. Do you agree with Wiebe that "in matters of faith, the church leaves a lot to be desired"?
3. How can we encourage each other to give more attention and opportunity for the inner light of God's presence to shine within so that we have something to shine without?
4. Identify an aspect of your spiritual life to which you sense the Holy Spirit's encouragement through this article.
SESSION 4 Faith and technology
Based on Media Matters, page 34.
GET READY - Getting started
• What best characterizes your involvement with the Internet: (1) "We have a close bond;" (2) "I go surfing only if I have to;" (3) "I don't understand it, don ' t know what it is, and don't care to find out."
GET SET - Examining the issues
1. What are the concerns regarding communication of the gospel over the Internet? To what extent do you share those concerns?
2. What were some of the challenges Paul faced in communicating the message in his day? In what ways are they similar to those we face?
3. How can the Internet be used to encourage ministry?
GO - Applying ideas to the way we live
1. Has the Internet affected your spiritual life either positively or negatively?
2. Respond to Buller's question: "Would faith in Jesus Christ be the same if it had been communicated from the beginning primarily through computers and the Internet?"
3. What responsibility do we have as sisters and brothers in Christ to guide one another in discernment and beneficial use of the Internet?
LfI's K AJ\OlIJ 11 is a project of the Christian Leader and the Southern District Christian Education Commission Questions by Nadine Friesen.
Responding to the call ... of affluence
MAYBE IT'S A nostalgic notion, but I seem to recall a day when prudent Americans prefaced a decision to buy something with a simple question: "Do we really need it?" That's a question people tend to ask themselves when money is tight-or at least tight enough that it ought not to be wasted on frivolous or unnecessary luxuries. Those days apparently are long gone. In a culture swimming in unparalleled affluence, the only question seemingly worth asking is: "Do we really want it?" A remnant still look down their fiscally responsible nose on those who buy on credit instead of with cash, but most Americans pretty much accept the notion that they have the right to purchase anything that catches
their fancy as long as they have the means to pay for it. The question of "need" or "prudence" is seldom examined seriously. Mennonite Brethren have traditionally held to a higher standard of fmancial accountability. It begins with the odd belief that our money isn't ours to begin with. It belongs to God and we are merely stewards of it As such, we are compelled to ask ourselves with every Significant expenditure: "Is this a good use of God's
resources?"
We must ask
broaden the world view of participants; participants might become more generous later toward more traditional mission ventures; especially in the case ofYMI, some participants might be inspired to become long-term missionaries or at least long-term contributors to missionary causes And it's conceivable that their efforts might even result in short-term and perhaps long-term good among the host people.
But at what cost? Most overseas trips require a minimum of $1,000 in air travel alone. Prayer Journeys is estimating total costs of $2,000 to $2,500 per participant. Add to that discretionary purchases of souvenirs, clothing and other "necessities," and the investment of money is significant-if not by North American standards, then certainly by the stan-
whether God made
dards of most international hosts. We can talk about the potential benefits for participants and sponsors, but let's be honest: Right or wrong, this is a mission strategy born of an affluent church. It is at best a financially inefficient model for doing global mission; at worst, it can easily become a "spiritual" justification for selfus rich to benefit ourselves or the kingdom of God.
Those days may be waning, too. At least I begin to think so when I observe the growing number of North American Mennonite Brethren involving themselves in international adventures in the name of global mission. Some of these adventures are initiated by local congregations. In response, MBMS International has adopted programs such as Youth Mission International (which it now cosponsors with the U.S. and Canadian conferences) and Church Partnership Evangelism. Recently, it launched a new program called Prayer Journeys (see page 28) . Each of these programs has its unique parameters, such as target audience and purpose, but the modus operandi is essentially the same: invite volunteers to travel at their own expense to other countries to participate in evangelistic or social ministry activities arranged for them by the sponsoring organization . Participants need not have mission experience or training, or even speak the language of the host country. Supervision and translators will be provided as necessary.
For the most part, these programs have commendable intent. They provide an opportunity for "hands-on" involvement in the global mission enterprise; they can
indulgence. We must ask whether God made us rich Christians to benefit ourselves or the kingdom of God. If the latter, then we need to think seriously how best that can be accomplished.
I am not critical of MBMS International for offering these self-funding excursions. For the most part, the mission is simply responding to a trend that was growing regardless of their willingness to become involved Rather, I am addressing those of us who demand such programs. Do we really believe our brief on-site involvement is more pleasing to God than an investment of equal amount in trained or indigenous personnel?
Some would say the money spent on these self-funded mission trips would never come to MBMSI anyway. If so, we must ask ourselves why that would be true Why are we quick to spend several thousand dollars to send ourselves on a short-term junket, but are slow to invest the same amount in workers trained for the long haul? Is selfinterest a more important factor than we want to admit?
Are these mission trips something we need to do for the sake of the kingdom? Or something we merely want to do to soothe an itch for adventure? When it's the latter, and we remove the spiritual veneer of "doing missions," our values are no more noble than our culture 'S. -DR
