March 2009

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LET IT SHINE

We commonly use bug lights in our backyards to combat insects. Once an insect comes into contact with the bug light, zap! Sometimes we think in much the same way about the witness of our churches in the community. We assume that the experience of being at church will be so electrifying that a newcomer will embrace the gospel. Maybe it's time to rethink "bug light" theology.

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LOCKED OUT

The young couple that lived next door was locked in a troubled marriage, and we would never have known about their struggleexcept that my wife got locked out of our house. Many people in our neighborhoods face problems and challenges. What are we doing to open their hearts to the transformation that only faith in Jesus Christ brings?

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GOD, WHAT ARE YOU DOING?

We moved to the greater Houston area in 1982 to plant a Mennonite Brethren church Three years later a congregation had not emerged and the project was closed. I had questions for God and found in Genesis 6 that Moses did too. Twenty years later, my understanding of leadership continues to be guided by God's words to Moses when the plans of this Old Testament leader did not work out as anticipated.

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THIS MUST BE MY SHIP

When it comes to doing church, this Mennonite Brethren church planter wants to save the lost rather than entertain the found. And so under Jeff Nikkel's leadership, Trailhead Church, a Mennonite Brethren church plant in greater Denver, sails with a mission. This month Nikkel shares the three-fold vision that guides his church.

> FiRST WORDS

[from the editor]

JEFF NIKKEL WALKED THE STREETS OF DOWNTOWN Wichita. Kan .• during his lunch hour nine years ago begging God to make clear to him and his wife. Lianne. what the Lord had in mind for the young couple. Jeff. a 1991 graduate of Tabor College. was in his ninth year in the banking industry and loved his job 'There wasn't a day that I rolled out of bed not wanting to go to work." says Jeff. The couple volunteered as youth leaders at their church. and Jeff describes walking alongside teens as "incredibly powerful."

But now Jeff felt God clearly telling him of a change in plans But what? And so Jeff walked and talked with God. and the couple eventually concluded that God was leading them to full-time vocational youth ministry and that formal theological training was their next step

"I am so thankful for the way in which God made his call on our lives so clear and so strong. In fact. not to move to Denver at that point would have felt like disobedience," says 39-year-old Jeff. "It was a huge step of faith for our family. The safety of a steady paycheck and the predictable future were going out the window. We knew theoretically that we are dependent on God for everything. but over the course of the next almost four years we would learn it experientially. I had always been a bit cynical about the 'check in the mail' stories I heard until we experienced them firsthand!"

And so the Nikkel family settled into life in Denver. Colo .• where Jeff attended Denver Seminary The family worshipped at Belleview Community Church and volunteered with the youth group Soon the congregation asked Jeff to work part time as the youth pastor. and Jeff became pastor of youth and adult discipleship ministries when he graduated in 2004.

"Just like my former life in banking, we planned on being at Belleview indefinitely." says Jeff. 'l\nd then God changed our plans. I am exceedingly thankful that God made the call to leave Belleview to plant another Mennonite Brethren church in Denver just as clear as his initial call to leave Wichita and to move to Denver.

"Church planting is exceedingly challenging," says Jeff. 'There have been many days as a church planter that without a clear calling I would be tempted to go do something else. But it was certainly easier to take this jump of faith-sell our house. move again. change our kids' schools-having experienced both God's vision and provision in countless ways since leaving Wichita. It's been a wild ride. but one that I wouldn't change for anything."

In this month's feature secrion. you can read about Jeff's vision for Trailhead Church and the mission to which Jeff has given his life

> CL QUESTION

How many times a week do you interact lin a meaningful way) with someone who does not yet know Christ as personal Savior?

Answer this question online at www.usmb.orglchristian-leader. Survey results win be posted online

> UP & COMING

• April 29-30 - National Board of Faith and Life meeting, Fresno. Calif.

• April30-May 1-Leadership Summ it, Fresno, Calif.

• May 1-3-Leadership Board meeting, Bakersfield, Calif.

• July 14-19-MWC World Assembly, Asuncion, Paraguay

C onn ie Faber EDITOR

Myra Holm es ASSISTANT EDITOR

She lley Plett GRAPHIC DESIGNER

The Christian Lea der (lSSN 0009- 51 491 i s p ublished mont hly by t he U S Conference of Me nnonite B re t hren Churche s.

MANDATE The Christian Leader seek s to intorm Mennonite Bre th ren m embers and churc hes of the even t s, activi t ies decisi ons and issues of t heir denom ination, an d to inst ru ct inspire and initia t e dialogue so membe rs will aspire t o be faithf ul disciples of Christ as un derstood in the evangel icaV Anabaptist t heologica l tradition

EDITORIAL POLICY The views ex presse d i n this pu blication do not necessarily r epresent the posi t ion of the Christian Leader, the U S Con ference Leadership Board or the Mennonite Bre th ren Chu rch Scripture references are from New Int ernational Version unless otherwise noted The editors invite freelance art icle submissions. A SASE must acco mpanyarticles

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> CONFERENCE CALL

Finding pastors

Where will we find our next generation of pastors?

Were are we going to find our pastors? I first heard this question asked with passion 30 years ago. Although I took some of my coursework through the Fuller Theological Seminary extension in the San Francisco Bay area, most of my graduate level theological education was based at our own MB Biblical Seminary in Fresno, Calif.

It is in this context that I clearly remember J. B. Toews leaning across the lectern, extending his hand and index finger to pro-

wage adventure. It's the limited respect given the position. It's a nowin assignment; opposition is a sure thing. It's tough on the pastors' children, and the spouse-of-the-minister role is a glass house impossibility. It's a leadership assignment without the authority to lead. It's just too lonely, and on the list goes.

However, the truth is that when God places specific passion and selected spiritual gifts in someone and then quickens an understanding of vocational kingdom opportunity or call, the only question left is

[ -.I Jt 's dear th.;11 God's pb n for h is peop le incl ude s pasto rs, spec ifi ca lly a cert ain kind of pa stor that tun ction s in a ce rta

i n wa y wit h s pec if ic pri orities .

vide focus, and already then, as if foreseeing the reality that was closing in on us, expressing the rhetorical question in a German tainted ernotionallament: 'J\nd ya, where are we going to get our pastors from?"

Why do 1 remember it so clearly? One reason is that J.B. verbalized the question multiple times. 1 remember thinking at the rime: He really is deeply concerned about this.

Today, when the model and function of pastoral ministry is under significant review, it seems good and right to think about some basic questions. Does Jesus srill want pastors in his churches? If he does, what should their priorities be? What should these pastors be doing and how should they be doing it?

A quick review of biblical material suggests that God has ordained a church plan that includes pastors. Ephesians 4 clarifies that the Spirit of Christ apportioned grace to his followers, some of whom he gifted as "pastors and teachers." The text goes on to clarify that the assignment for these individuals is to equip the church for service and to build up the body of Christ toward maturity.

I Peter 5 adds that pastors and elders are to serve the church humbly. This is clearly reminiscent of the words of Jesus himself who counsels his pastors-in-training to be sure to lead in a model that is different from what the secular world would normallyemploy. Matthew 20 records Jesus' teaching that the '10rding it over" model needs to be rejected in favor of the "sacrificing servant" model. So it's clear that God's plan for his people includes pastors, specifically a certain kind of pastor that function in a certain way with specific priorities.

So having established this, what's up with the shortage of pastors? It's a long list of answers by all accounts. It's a marginal

the matter of willingness. Once the hand of God is on someone in this way there is much the rest of the church can do to help. Our denomination's Ministry Quest program is a great next-step option. Check it out at www.mbseminary edu/ministryquest. And there are pastors and their families who are experiencing joy and fulfillment and kingdom value results, albeit not necessarily every day.

A month ago in my monthly E-NOTE to U.S. Mennonite Brethren pastors I asked them to let me know if they have a specific person or two in mind as their potential successors in pastoral service. Pastor Dave Buller, Topeka, Kan., wrote, "My wife and 1are mentoring a couple .1 believe (has) the hand of God on their lives. 1 told him, 'I think God is calling you to ministry: to which he responded, 'We've been wondering, but nobody has ever shoulder tapped us before.'"

Pastor Lowell Stutzman, Grants Pass, Ore., wrote, "I have tapped two young men whom I believe God is preparing for future service in his kingdom." Pastor John Effinger, Sioux Falls, SD, wrote, "Eight of us attended an event called Men at the Cross. Its main focus is to get men to disciple other men working one on one.... I haven't yet found my Timothy, but (your) challenge may help me to narrow it down."

Although there may be a few other sources, I absolutely believe that our next generation of pastors will come from our own congregations. Do you sense God's hand on someone you know? How about tapping their shoulder, for the sake of Jesus' church and yours.

-1J Comment on this column by going to usmb.orglchristian-leader

> READERS SAY

Easing burdens, recognizing gifts

I was glad to see the coverage of depression in your most recent issue (January 2009). As a person who has struggled with depression off and on since grade school, it was especially pertinent. However I was disappointed with your limited focus on bipolar disorder or manic depression.

I was diagnosed with bipolar disorder at the age of 21 while a senior at Tabor College. My mania manifested mostly in unbridled creativity, energy, talkativeness, grandiose thoughts, lack of sleep and irritability. My depression was the lowest of lows; I neither ate nor slept, nor moved from my couch some days or even weeks. When I was put on an antidepressant to deal with my depression, a big "no-no" for someone who has bipolar tendencies, my mania turned extreme, and I experienced manic epi sodes ending in impulsive spending, hostility and even psychosis and hospitalization.

In many ways I was treated very well by my friends, family and the college community, but in other ways I was ostracized and let down by a community that did not care enough to seek what would be truly helpful for my condition. One example of this was my removal from responsibility at the college newspaper, which I edited. Although I had stepped back from some responsibilities for a time, I was in the midst of planning our semester and starting our first issue when I was told there was a new editor and that I had no say in the matter. When my job as editor was taken away from me my depression returned, and I was unable to continue my last semester at college. I withdrew from all classes, although I still graduated. Those who were trying to ease my burdens also took away my gifts.

I would encourage anyone who has a close friend, family member, employee, coworker or student who is struggling with bipolar disorder to go first to them when seeking a way to help. Even someone who is depressed or manic needs to have some

The editors invite readers to share their thoughts and opinions on topics relevant to the Mennonite Brethren Church using letters to the editor. Letters should be on one topic, not exceed 300 words and include the writer's name and city. Letters will be edited for clarity, appropriateness and length

say over their life and control over their surroundings. If that person is incapacitated by their illness, go next to their family who knows them best, whether spouse or parents and siblings, and next to professionals who can counsel you from an expert position. Do not be taken in by fear or misunderstanding. Act in love, act in kindness and act out of knowledge and understanding.

I guarantee that if nothing else will help a person in the pit of despair or pinnacle of mania that this will Bipolar patients are not all rash, hostile or lawbreaking. Some of us are Sunday school teachers, students, parents and friends and would like to be treated with respect for not only our condition, but for us as well.

Miller, Hillsboro, Kan.

Whysllent?

A big thanks to our CL magazine for covering our witness for Christ in so many areas. The reporting on our missions and our U.S. church is enlightening and uplifting.

So what happene<;l to silence their witness during the presidential campaign of 2008? John Hagen had it right (January 2009, "What Readers Say," p. 28) when he chided our church and---... conference leaders for their lack of leadership during this campaign. There were clear moral issues and differences between the two candidates that should have been addressed. Jesus gave us a strong mandate to be salt and light in our culture Have we lost our savor?

(Matt. 5:13, KJV) Savorless salt is worthless, "good for nothing, but to be cast out, and to be trodden under foot of men." These are Jesus' words. Can we ignore them?

Even our own Christian Leader seemed to be silent on the issues. Where is the "leadership" proclaimed in the title?

The day I write this, Barack Obama will be sworn into the highest office of the land. Let us forget our past mistakes and clearly take the leadership role in praying for our new president. Only with God's guidance and leadership will our country survive

Ruth Neufeldt, Buhler, Kan.

Rerrden Sa, cont. page 28

Preparation key to disaster response

MCC partner provides emergency aid in Honduras

In some parts of the world where seasonal climate changes can become disasters, Mennonite Central Committee ministry partners are working with the North American peace, relief and service agency to prepare for potential emergencies.

The most recent example of this new strategy this fall was tlfe ability of MCC and its partner to respond to devastating floods in Honduras. More than 313,000 people were affected in October and November 2008 by the destruction in central, western and southern Honduras. Thousands of productive acres were flooded. Homes, bridges and roads were destroyed. Proyecto Aldea Global, an MCC partner, quickly responded by providing 4,000 comforters, 7,900 cans of meat, 1,085 health kits and 707 school kits from MCC.

Proyecto Aldea Global's speedy response was due to prior preparation. Because of their previous expeiience in disaster work, the staff had requested resources from MCC before the seasonal rains. MCC shipped a container of these materials in July. When the series of tropical depressions occurred, the quick distribution of supplies effectively aided the recipients.

MCC usually provides immediate cash resources in disasters so that partners can purchase necessities locally, but this isn't always possible, and there can be delays in shipping resources for a variety of reasons . In regions where seasonal climate variations can potentially become disasters, some long-tenn MCC partners who have storage capacity are requesting aid supplies from MCC prior to emergencies. This strategy is not possible everywhere MCC works, but it is happen-

ing to some extent in Haiti, Honduras, Nepal and in North Korea where MCC ships food from April to June, before annual food shortages occur.

According to David Martin, MCC material resources manager, a recent review found that MCC's aid shipments are especially useful in emergencies. The same review showed that some organizations such as Proyecto Aldea Global are using a proactive strategy "It was exciting to see that all the pieces were in place to help respond quickly to the disaster," Martin says. -Cathryn Clinton for MCC

MCC to implement budget cuts

Amid the global economic crisis, Mennonite Central Commirtee is cutting its budget in the coming year by 10 percent. The budget for MCC's international program, which carries out relief. development and peacemaking work in more than 50 countries, will be reduced by about $2 million, says Arli Klassen, MCC's executive director.

'1\s we make difficult decisions, our highest concern is for the hundreds of thousands of people around the world whose lives are touched by MCC's work," she says.

MCC u.s. and the regional MCCs in the u.s. are facing a 9 percent reduction. MCC Canada and provincial MCCs are also facing budget cuts, but it is not yet clear what the size of those cuts will be MCC's financial year in Canada ends Aug. 31.

MCC will also cut administrative expenditures, particularly training and travel. Additionally, the organization and its boards are discussing proposals to reduce staff hours and salaries .

While more people are giving money to support MCC's work than in previous years, the average contribution decreased in 2008, and the economic tunnoil has affected MCC in other ways. In particular, the value of contributions from Canada was reduced because of a sharp drop in the value of the Canadian dollar relative to the u.s. dollar. Nearly half of MCC's funding for international programs comes in Canadian dollars.

'1\ time like this is a time for discernment about where our priorities lie," Klassen recently told the Mennonite Weekly Review. " I pray for wisdom that we can discern good priorities and make good decisions."

-MCCIMWR

MB Biblical Seminary will host an afternoon reception and program April 3 to celebrate the reslease of a new book honoring the contributions of Elmer Martens to Old Testament theology. Martens is president emeritus and professor emeritus of Old Testament at MB Biblical Seminary, Fresno, Calif. His career as teacher, author and preacher spans nearly six decades and five continents. He taught his signature class, Old Testament theology, for nearly 40 years and authored a textbook, God's Design, which continues to be used at the seminary.

The Old Testament in the Life of God's People, published by Eisenbrauns in late January, is a «Festschrift," or volume of essays honoring a scholar, that includes three essays by Martens as well as 15 others written by former students, colleagues, friends and a former professor. The essays are clustered around three topics-Christian use of the Old Testament, align-

launched

ing God's people with God's call for justice and addressing the issue of land in the life of God's people-each of which reflects an area of special interest to Martens. A biographical sketch and a list of his varied publications are included.

The April 3 event will include a presentation of the Festschrift, several speeches on the challenges of Old Testament studies and reflections from Martens on his long tenure as a scholar, mentor and churchman. Theodore Hiebert, the Francis A. McGaw Professor of Old Testament at McCormick Theological Seminary in Chicago, Ill., will be among those who pay tribute to Martens. Family, contributors, donors, university and seminary faculty and friends are invited. «It should be a rich afternoon," says Jon Isaak, editor of the book.

Copies of the Festschrift will be available for purchase at a reduced price. More information is available on the publisher's Web site: www.eisenbrauns.com.-MBBS

Interest groups to convene

Numerous special interest groups see the Mennonite World Conference Assembly in Paraguay as an opportunity to confer with colleagues from around the world. Planners are scrambling to find space for workshops, conversations and displays for the hundreds of people in these groups . MWC's Assembly 15 will be held July 14-19 in Asuncion, Paraguay.

Stuart Clark, formerly a Mennonite Central Committee staff person and now senior policy advisor with the Canadian Foodgrains Bank, will lead planning for one such group-a series of four workshops on «Refinding our place in creation." In many parts of the world the discussion of issues such as climate change and species extinction focuses on the need for technical fixes. These workshops will explore the possibility that a better solution lies in a proper understanding of man's God-given place in creation.

Another special interest group is Indigenous People of the Americas. There are numerous and varied groups within this special interest group, each with its own language, culture and traditions. What they have in common is that they are the First Nations people of lands to which Anabaptists migrated and took up residence.

These Indigenous people adopted Christianity and are now part of the Anabaptist faith family. The Indigenous People of the Americas will gather at the assembly site in Asuncion for workshops and to hear each other's stories.

A few of the other special interests groups planning meetings in connection with Assembly 15 are: Latin American Women Theologians with African counterparts (July 13-14); theological educators (July 9- II consultation); Business and faith (July 12-13 consultation); Francophone Network; former MCCIPAX volunteers; physicians; mental health practitioners; Mennonite historians; Evangelica Menonita (Brazil) leaders; global Mennonite secondary school representatives; various mission agencies and representatives of church-to-church partnerships.

In addition, the MWC officers, Executive Committee, General Council, commissions, continental caucuses and the communication team will attend to the business of MWC. Numerous MWC-related groups will also meet, including the second MWC Global Youth Summit and the Global Mission Fellowship. Mennonite World Conference is a global fellowship of Anabaptistrelated churches. -MWC

MEMORIAL UNVEILED

A memorial honoring "Mennonite victims of tribulation, Stalinist terror and religious oppression" will be unveiled Oct. 10 in Ukraine by the International Mennonite Memorial Committee for the Former Soviet Union. The monument will be located on the main square of the one-time village of Khortitsa, center of the first settlement of Mennonites in Tsarist Russia. It remembers the one-third of all Soviet Mennonites who perished and honors those who survived under religious persecution. Mennonite Memorial 2009 is a project endorsed by numerous Canadian, American, Latin American, German, Russian and Ukrainian programs, societies and churches. The 2009 Mennonite Heritage Cruise will feature this event in its program and act as a central registering agency. More information is available at www.mennonitememorial.org.Mennonite Memorial Committee

MBBS FACULTY CONTRIBUTE TO GLOBAL DICTIONARY

Several faculty members of MB Biblical Seminary, the North American Mennonite Brethren denominational seminary, have contributed to the Global Dictionary of Theology, released by InterVarsity Press in October 2008. The dictionary is a global conversation about theology, bringing together articles by theologians and scholars from all over the world. Contributors include two faculty from the MBBS campus in Fresno, Calif.: Valerie Rempel, who wrote "North American Theology," and Mark Baker, who contributed to "Salvation" and "Systematic Theology." MBBS contributors also include Winnipeg, Man., faculty member Pierre Gilbert, president emeritus Elmer Martens, alumnus Darren Duerksen, and alumnus Juan Francisco Martinez.-MBBS

our Saviors love and do all we can to draw them into the family of God. Because whether they admit it or not-life without God is empty; it's death. This month our writers urge us as individuals and congregations to take the spiritual needs of our nation seriously and to join rescue mission... CF

THE CHURCH BUILDING WAS LOCATED ON A comer that did not seem particularly significant or advantageous Decades earlier the street had been the primary artery leading into a thriving neighborhood. During that period, the church's Sunday attendance had swelled. Years later parishioners were still telling stories of the "golden days" when the church was so full that the ushers had to set up folding chairs in the aisles.

However, the demographics of the community had long since shifted. The areas of vibrant growth now were found in other parts of the city. These changes were reflected within the life of the congregation. Attendance was a pale reflection of what it had been years earlier. Seventy-two percent of the congregation was now 55 years of age or older. Most of the younger members lived more than 20 minutes from the church grounds. The church had become increasingly insulated from its neighborhood.

While it was clear that the things that once had worked no longer produced the same results, the leadership struggled to understand what needed to be done differently. Meanwhile, many church members continued to dream of a day when it would again be necessary to put up folding chairs in the aisles. And so, they faithfully prayed, "Lord, thank you for placing us as a light on this comer" in the hope that scores of newcomers would again be drawn to this location.

Then in the middle of a weekly prayer meeting. Joel was struck with a profound realization: His church had fallen prey to "bug light theology." Folks commonly place bug lights in their backyards to combat the presence of insects. Once an insect is drawn to the bug light and comes into contact with it, zap! You get the picture.

It occurred to Joel that his congregation had developed a similar mind-set about their wimess in the community. They knew that Jesus had called them to be the light of the world (Matt. 5:14) . However, they seemed to assume that the activities held inside their building were somehow so compelling that neighbors inevitably would be drawn through

the front doors. Then, zap! The experience of being at church would be so electrifying that these newcomers would surely embrace the gospel. However, this theology clearly wasn't working.

In reality, the experience of this church is not altogether different from that of many churches today. Across many generations of Christian history a tendency has developed for the church to be understood as a place where religious things happen. This has fostered an "attractional" mind-set toward the church's identity as the light of the world. Simply stated, this approach assumes that "if you build it, they will come."

So we build programs and events designed to draw others through our doors. Our message to our communities is <Y'all come and see." In the end, "outreach" actually proves to be little more than "in-drag." Over time some experts have even suggested that the keys to church growth are similar to what it takes to succeed in real estate (location, location, location) or retail (offering the right goods and seIVices).

Now, I do not mean to discount the importance of inviting people to church. Neither do I mean to diminish the value of the seIVices and events held within our church buildings. As a worship pastor, I have spent many years devoting my passion and energy to planning and leading these events and seIVices.

Furthermore, I do not mean to suggest that the church should somehow lessen its investment in being hospitable toward new people who come through its doors. If anything, we need to continue to work harder at welcoming the newcomer. However, if we hope to be faithful to God's call to bring good news to our communities, is an atttactional approach sufficient?

A growing number of people in our culture no longer view the church as a viable source of answers to their most burning questions. Many actually assume that the religion espoused within church walls offers nothing of relevance to their lives. The church is seen as a cold, unfriendly, even hostile place.

As a result, it is increasingly unlikely that many of our neighbors will

:hoose to enter our church doors. Even some "seeker" churches are comng to this realization. Far too much of the "church growth" being expeienced in many places can be attributed to the movement of Christian leOple from here to there. Meanwhile, scores of our neighbors remain leyond the reach of the church.

These realities present us with a wonderful opportunity to reassess ,ur identity and calling. What might God be inviting us to discover at a ime like this? We see the answer to this question modeled most clearly n the ministry of Jesus . Jesus did not stand at a distance and say, 'Iall :ome." Rather, as John 1:I4 tells us, 'The Word became flesh and dwelt lIDong us."

The incarnate Light stepped into the darkness to show us the way o God The Father was not content to wait for "seekers" to come to him uther, through Jesus he sought to meet us where we are (John 4:Z3).

What if we were to invest in relationships over the tong-llaul in a way that would enable us to walk and eat with those who need Christ? . What if we truly listened to our neighbors and coworkers closely enough to understand their world from the inside and to communicate Christ to them in language they could understand? What if we modeled loving and serving in a manner that demonstrated the validity of the gospel?

We see this way of life powerfully displayed within the early church. Aristides, a Christian apologist in first-century Athens, described the Christians of that day: 'They never fail to help widows; they save orphans from those who would hurt them. If they have something they give freely to the man who has nothing; if they see a stranger, they take him home, and are happy, as though he were a real brother."

It is estimated that the early church grew at a rate of 40 percent per decade during its first several centuries. This occurred despite the fact

" Lord, th ank you f or placing us as a light on thi s co rn er ." While serving on the pa st oral staff of a cong r ega ti on in a large Atlant ic Coast city, Joel f re quently hea rd long - time church m embers voice t hese word s du r ing weekly praye r m ee tin gs Eac h time J oel wa s perplexed.

esus walked with us, ate with us and communicated eternal truths to us n language we could understand.

Following his resurtection, Jesus discovered his disciples cowering n fear behind locked doors. Despite this, Jesus proceeded to present hem with a charge: 'M the Father has sent me, so send I you" (John The followers of Christ could no longer huddle behind closed loors. They were to become a people sent forth in his name. Like these lisciples, we are only faithful to our calling when we live in a way that lemonstrates that we are commissioned by Jesus to participate in his ,ngoing mission.

Knowing this, should we be content to hide our light under a bowl Matt. 5:15), or do we choose to position ourselves strategically in the nidst of darkness in much ·the same way that our Lord did? Church >lanter and author Neil Cole notes in his book Organic Church that Jesus >egins the parable of the sower with the phrase, "A sower went out to ow" (Matt. 13=3). This observation compelled Cole to ask a simple, yet >rofound question: "What if we bring the seeds of God's kingdom to Ilhere life happens?"

Cole became increasingly convinced that "church should happen Ilhere life happens." When his church set out to take this seriously, hey pondered starting a coffeehouse as a place to cultivate relationhips with non-Christians. However, Cole says, "God ruined our >lans by suggesting to us that we go instead to the coffeehouses where leople were already."

What might happen if we began to ask similar questions where we ive? We aren't talking about a return to old patterns of confrontational or door knocking. For that matter, we aren't necessarily even alking about programs. Rather, we're simply talking about the way of esus - the way of incarnation.

that "Christians didn't have direct mail, large special events or banners to get their message across. All they had were themselves," write Rick Rusaw and Eric Swanson in The Externally Focused Church.

Our church buildings aren't bad, but they can limit our imagination. As it's ofren said, we shape our buildings and then they shape us. Sadly, this has remained all too true of Joel's church. This congregation has never managed to get past the mind-set of "bug light theology."

Ultimately, they decided to engage in an expensive sanctuaryremodeling project. Many within the congregation hoped that once the neighbors noticed that beautiful new stained glass windows had been installed they would come to investigate what was going on. However, this expectation was never realized. A short time later, the congregation raised $50,000 to construct a steeple on the roof of the sanctuary. Surely this would catch the attention of the neighborhood. Perhaps unsurprisingly, this expectation also remains unfulfilled.

How might Jesus be inviting us to join in his mission within our neighborhoods and communities today? What might happen if we invested even a portion of the resources of time, energy and imagination we presently devote to being intentionally atrractional to being intentionally incamational? Let's go see!

Cory Seibel is assistant professor of pastoral ministry at MB Biblical Seminary and is based on the Fresno, Calif, campus. In addition to teaching, Seibel is directing pastoral ministry education, including supervised ministry experience, and is serving part-time as minister of worship at Bethany MB Church in Fresno.

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Will we open ourselves-and our churchesto our neighbors?

JANNA, MY WIFE, WEN1 for a walk on a very warm day lasl spring. When she returned to the houst she realized that she had locked hersell out. To add to the drama, it had beer. just days since Janna had undergont triple bypass heart surgery, the battery on the cell phone she was carrying wa! dead, and I was a hundred miles away, on my way home from a church plantel assessment in Missouri. Janna was getting hot and thirsty-not good following major surgery.

So industrious as she is, my wife went to our next-door neighbor's and found the young husband at home, which was unusual because he's normally away on business throughout the week. He brought her a glass of water, tried to help her find a way into our house and let her use his phone to call me on my cell phone.

They couldn't find a way into the house, and what happened next was providential. As they waited for me to get home, our young neighbor began to share with Janna that he and his wife were struggling in their marriage. There were tears in his eyes as he opened up to Janna, and it became obvious to her that we now had a God-ordained opportunity to be directly involved in our neighbors' lives.

Do Christians still have the opportunity to be agents of change in our troubled world today? Some say things have gone too far in our post-Christian culture. They cite moral decay, the economic meltdown and recent legislation regarding prayer in public schools and government funding for abortions in other nations, and so on and so on as reasons why Christians perhaps should just give up.

What about people?

It can be tempting to isolate ourselves from the world around us, but

then what happens to people? If we throw in the towel when it comes to evangelism and building the kingdom of God, what happens to the people who don't yet know Jesus Christ as Lord and Savior?

I am convinced that we should be witnessing and sharing about Jesus in the same manner that first century Christians did. When the early church numbered only a few thousand believers, what did they do? What happened in the early church so that a couple of centuries later there were millions of believers?

History gives some answers. God used persecution, today known as the Diaspora, to spread the early followers of Jesus throughout the region. God did not allow his followers to remain content in their own little world of Jerusalem. Instead, God used these believers by spreading them out into the surrounding cultures. And they did an amazing thing in the new cultures in which they found themselves: They shared their lives with others. The early church shared the gospel, in all its power, with people. These early believers didn't water down God's message; they spoke God's truth even if it was offensive.

Then these new churches sent out church planters to spread the gospel even wider. These early believers couldn't keep from wearing on their sleeves their unwavering faith in Jesus. Their passion caught fire-person by person-and it spread like wildfire. And what a raging inferno of faith in Jesus it became!

Why <Omissional"

Early believers lived the call of Jesus, and it resulted in the world being turned upside down. Today we would say that the early believers lived as a "missional" church. They shared the lifechanging message of Jesus, lived in community together, grew in their faith and did all they could to connect with God and their culture in every aspect of their lives. They were on a mission, living as missionaries in their own cultural setting. They took the message of Jesus to the people; they did not wait for people to come to them.

While the word "missional" has been misused and misunderstood, it is a valid way for us 21st century Christians to live. Why? Because being missional is what Jesus called us to. I am absolutely convinced that the return of Jesus is coming soon, and yet no one but the Father knows exactly when this will happen. What we do know is that until Christ comes, he tells us we are to "be dressed ready for service and keep your lamps burning" (Luke 12:35).

Yes, our world is changing in many ways. But even in change, an enormous impact for the kingdom of God is possible You and I can be a vital part of God's work when we form meaningful connections with those around us, witnessing boldly to our coworkers, in our neighborhoods and to anyone we meet concerning the miracle God brings when he changes our lives.

People in our neighborhoods will not come to our churches

simply because we offer great programs, outstanding music or exceptional preaching. They will only come when they see the wonder and power of Jesus lived out in us . Only when they have really, truly witnessed Jesus will they want a taste.

As God's people, we possess the exciting, rewarding and awe-inspiring privilege of helping broken people find Jesus. I want to be part of seeing more come to know him. I want to be "on mission" for Jesus.

Proclaiming Christ

As director of Mission USA, our national Mennonite Brethren church planting effort, I want you to know that as we plant new churches across America we will plant missional churches. These new Mennonite Brethren congregations will proclaim the whole gospel in all of its power. We won't water it down and we won't just hint about Jesus. We won't create enclaves of self-focused Christians.

We will proclaim Jesus as the giver of life. We will proclaim the Word of God. And we will plant churches that connect in service to their communities. We will create bodies of believers that take an interest in the spiritual condition of their neighbors and that speak boldly that Jesus is the way, the truth and the life (John 14:6).

We will be Mennonite Brethren, living in a broken world, that know there is one who can heal anyone's brokenness. We will be living as missionaries in cities all over this country. We will do all we can, with all we have, until Jesus comes back or he calls us home.

Back to our neighbor: Although the wife ended up leaving the home, over the past several months, on several occasions, we've been able to pray with the young husband and speak openly with him about the power of prayer and how Jesus can heal. He now comes to us when he 's going through a difficult day. We have a relationship where he knows he can trust us to speak truth to him.

Being missional people is this: Living as Jesus calls us to live, connecting with our culture and helping and serving our neighbors. It is boldly speaking about our Savior and sharing with others how they can know him too. These simple, intentional efforts can and will result in the church being a powerful, amazing force in the life of America. I invite us to dedicate ourselves to a passionate, active, missionary lifestyle wherever we live-until he comes.

Don Morris is the director of Mission USA, the church planting and renewal ministry of u.s Mennonite Brethren.

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God, what are you doing?

Genesis 6 outlines God's mission in the world

IN 19820, WE PACKED O UR BELONGINGS into a Ryder truck and our children into our Mercury Zephyr station wagon and moved to Houston, Texas, to plant Mennonite Brethren churches. With a deep conviction that God had called us to this ministry, with the affirmation of the church we had been serving and with the blessing of denominational leaders, we threw ourselves into starting churches.

Three years later we had ministered to 'over 1,000 people but had not formed a congregation, and the denomination decided to withdraw from the project. We were left to figure out exactly what God was up to. It was time for a heart-to-heart talk with God

Like Moses in Exodus 5:22-23, I had questions for God. I had been faithful to God's call. I had listened and been obedient to his promptings along the way. I had been faithful to my wife, kept honest financial records and given my all for the sake of starting a church. But God had not kept his end of the deal. He had not done what only he can do to make the group of people to whom we ministered into a church. Why? Shaking my clenched fist in God's direction, I yelled, "God, what are you doing?"

I think Moses was asking similar questions the day he has a face-to-face, no-holds-barred talk with God. Moses has been faithful to God's call. He has left his home and gone back to his people with a clear understanding of what would happen : Moses will ask Pharaoh to let the people go, and then Moses will lead them out of slavery and into a land of freedom and plenty.

Only things do not go as planned. Instead of instant success, Pharaoh says no and makes the people's lives even more oppressive. So Moses returns to the Lord, no doubt with his fist clenched and his voice raised, and asks the question that any godly leader on a mission will ask when the mission is not being accomplished: "God, what are you doing?"

I believe that Moses saw himself as participating with

God in carrying out God's mission in the world. He was a "missional" leader in every sense of the term. God wanted something done on earth, and Moses understood that he was called and sent by God to accomplish it. This is what a missional leader is: Someone called and sent by God to accomplish the purpose of God on earth.

The question for us to answer is: What does God want to accomplish? Usually we assume that the missional activity of God in the world has some:thing to do with redemptionoften personal redemptionand begins with and is tied to the work of Jesus on the cross. I believe God's design includes redemption but that it also goes beyond deliverance.

Each time I hear the term missional, I think back to my Old Testament theology course at MB Biblical Seminary, taught by Elmer Martens. I can still hear Dr. Martens say, "Our pivotal text is Exodus 5:22-6:8. It is the only place in the Scriptures where God is asked, 'What are you doing?' and in which he answers the question directly."

In his book God's Design: A Focus on Old Testament Theology, Martens writes, "My claim is that the overarching theme of the Old

Testament is God's design, a design that incorporates four components: deliverance, community, knowledge of God and the abundant life. This design is articulated at the exodus, implemented and tested in the monarchy, reaffirmed in the postmonarchy period, and continued into the New Testament."

God's answer to Moses provides us with the outline for God's activity in the world, from the beginning of time to the hereafter. God answers the question, "God, what are you doing?" Regardless of our place in life, be it in vocational ministry, serving in the marketplace or providing leadership in an ecclesial setting, God's answer to Moses serves as anchor points

After reiterating his promise to Moses that deliverance will take place, God attaches a name to himself, describing who he is : "I am the LORD, and I will bring you out from under the yoke of the Egyptians . I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people, and I will be your God. Then you will know that I am the LORD your God, who brought you out from under the yoke of the Egyptians. And I will bring you to the land I swore with uplifted hand to give to Abraham, to Isaac and to Jacob. I will give it to you as a possession. I am the LORD" (Exod. 6:6-8).

God intends to bring his people out from under the burden of the Egyptians, to make them his own, to have them know that he is God and to give them a land. These are the four-fold purposes of God that flow from his identity and describe what God has been doing , is doing and will do in the world. The activity of God in the world is to bring deliverance, to form community, to know God and to provide a quality life

We can trace these four themes throughout the various periods of biblical history, including their fulfillment in Christ and his church and culminating in the end with the heavenly kingdom.

Throughout history God has been delivering people and forming them into community. He desires a relationship with them and reveals himself to them in various ways so that he can provide an abundant life for them.

So missionalleadership is participating with God in his activity in the world, making the world as God desires it to be by bringing deliverance, forming community, knowing God and providing a quality life. In order for missionalleaders to make good on this call, we need to design ministries, provide leadership and create environments where deliverance is experienced, community is expressed, people discover God and the quality of their lives is improved.

Missionalleadership is influencing people towards this end. It is not enough to proclaim the provision of God for salvation. We must communicate and demonstrate that which Jesus proclaimedthe kingdom of God. As Richard Halverson, former chaplain of the United States Senate once said, "Christianity began in Palestine as a relationship, moved to Greece and became an idea, went to Rome and became an institution, then came to America and became an enterprise." It is time we go back to Palestine and offer Christianity as a relationship, a relationship that brings deliverance, forms community, knows God and provides a quality life.

As I think back on the ministty in Houston that took place in the church that never came to be, I now realize that we were missional. I am convinced that the kingdom of God was proclaimed and received. We were participating with God in his activity in the world, bringing deliverance, forming community, knowing God and providing a quality life. When we first moved to Houston, we defined the church as "people, equipped to serve, meeting needs everywhere in Jesus' name." In the purest sense of the word, this is the mission of the church

Missionalleadership understands thatthe church is not the end but the means-it is a catalyst for the kingdom of God. The church in America needs to recapture the purpose of God as descnbed in the exodus event. We need to enter into the story and discover how to serve and lead in today's society.

Jules Glanzer is president of Tabor College, the Mennonite Brethren college in Hillsboro, Kan. Glanzer, a 1978 graduate of MB Biblical Seminary, served as a church planter and pastor for the Mennonite Brethren and Evangelical Covenant denominations before moving into higher education.

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This must be my ship

Trailhead Church sails with a mission

WHEN A COAST

GUARD SEARCH

AND RESCUE vessel leaves port, the stakes are high-life and death, actually-and the crew knows it. The crew may be a diverse bunch, and yet somehow their task-rescuing endangered people, providing for their initial medical needs and delivering them to safety-binds them together. The ship sails with a purpose, carries out its task and returns to port. Crewmembers make significant sacrifices and experience significant adversity, and yet they agree that the mission is worth giving their lives to.

Search and rescue vessels share the harbor with other ships, including cruise ships. A cruise is all about having a good time, and

At Trailhead Church we certainly don't have it all figured out. But I think that if our fledgling community of roughly 100 people has something to offer, it involves the importance of being focused on mission. What does it mean for a group of Jesus-followers to think and act like a church on a mission, or better yet, like a church of missionaries?

We believe that God is a missionary God, that he is actively working redemption locally and globally by drawing people to himself and that being redeemed is the absolute best thing that could happen to a person-and indirectly to a city. We believe that the church is God's "Plan I\' for reconciling lost people, that Jesus has called his

When it comes to doing church, I want to be part of a congregation that is f ocused on saving the lost rather than entertaining the found.

the voyage as well as the ship's amenities are part of the vacation experience. The crew works hard to entertain the passengers and give them a good time. After all, these customers have paid a lot of money and want to be taken care of. The passengers seem to enjoy themselves, but after a week of going port-to-port, people are ready to get back to "real life." And after the ship completes its circle, they do just that, a bit fatter than when they came.

I have nothing against cruise ships. In fact some day I hope to sail on one. But when it comes to doing church, I want to be part of a congregation that is focused on saving the lost rather than entertaining the found.

followers to be missionaries and that following Jesus in this way magnifies God's glory and increases our joy.

We believe that Trailhead exists "to help lost people find life in Jesus Christ." Our approach is relational rather than programmatic, organic rather than top-down and incamational-we go to peoplerather than expecting people to come to us. We work hard to ensure that every position we create, every program we start and every dollar we spend clearly contributes to this mission.

We also believe that there is more than one way to be '1ost" and alienated from God. For some, it's by breaking all of God's commands and charting one's own course. For others, it's by keeping all

of God's commands as a way to earn something from God and ultimately control him.

We envision, dream and work toward a three-fold vision: becoming I) an authentic community 2) of healthy, growing people 3) living in the way of Jesus, each of which uniquely contributes toward being a people on mission. Here's how this plays out for us.

Authentic community

We believe that the church is not a building or a set of programs. The church is a community of people following Jesus for the sake of others. Corporate worship gatherings are an important thing we do-but are not what we are.

Trailhead consists of 13 small group communities that meet regularly, share meals, study and apply the Bible and do life deeply together, practicing the "one anothers" mandated in Scripture.

But if these small groups are the church-and they are-then ultimately these groups exist for the sake of those outside of Trailhead. We believe that we witness individually and corporately, as our small groups live out kingdom values of love, mercy, generosity, grace, compassion, justice, forgiveness, etc.

We desire that our groups be as inclusive as possible, living attractive, Jesus-saturated lives under the noses of those who are far from the Lord, allowing our friends to see, smell and taste the kingdom.

What a joy it's been to see many of our friends repent of their sin, put their hope in Jesus and begin following him as a result of God's grace and their involvement in our neighborhood small group. We're finding that creating authentic community helps us carry out our mission, and carrying out our mission helps create authentic community.

Healthy, growing people

We want to become increasingly like our Lord Jesus Christ. We believe that all of life is sacred, which means that physical, relational, emotional, social and intellectual growth is spiritual growth. As we walk in relationship with Jesus, he makes us more whole/holy, changing us from the inside out into people who treasure him over all things. Then, we're better able to love God and love others, which includes pointing them to Jesus.

God is transforming us in his image, not so that we can live happy, clappy lives but so that we can be his hands and his feet in a lost and broken city. And the incredible thing that we're finding is that it works the other way too: Embracing our role as missionaries leads to growth. There's something about following Jesus into risky, adventurous, "sweaty-palm" situations of mission that is essential to our growth .

Unfortunately, if we 're not willing to think beyond daily devotions, "going to church" and perhaps joining a small group, growth often doesn't happen at all. Becoming more Christlike helps us carry out our mission, and carrying out our mission helps us become more Christ-like.

Living in the way of Jesus

We believe that following Jesus means embracing the posture of a servant. In Denver, where 90 percent of people are either unchurched or de-churched, we believe that we must roll up our sleeves and demonstrate to people that we care and that we want to be a blessing in our neighborhoods and in ou r city. One of the ways in which we do this is serving together as a church on the second Sunday of every month, which we see as merely a different form of corporate worship.

This commitment to service has been a "win-win-win-win" situation. Serving helps take the focus off of us; it demonstrates to cynical and suspicious neighbors that God and we really do care about homelessness, injustice, poverty, orphans, widows, etc. Service gives people an opportunity to use their gifts, and it serves as an incredible "front door" into the Trailhead community.

At our last service project, four families that we are getting to know joined us to make and serve sandwiches for several hundred homeless people. Each of them had a great experience and now know several other Trailhead families. So we're finding that living in the way of Jesus helps us carry out our mission, and carrying out our mission is central to living in the way of Jesus.

We recently surveyed our congregation and found that a vast majority feel that they are experiencing deep, spiritual friendships at Trailhead; are

growing spiritually; are serving within their area of giftedness. And they have said that the single most exciting thing about Trailhead is a clearly articulated and biblical mission and vision.

Although we've got miles to go, we're seeing people who have no interest in religion meet Jesus and give their lives to him. Marriages are being reconciled. We're seeing real needs in our city being met, all of which cause God to look like the treasure that he really is. I find no greater joy than in seeing friends find life in Jesus, and I look forward to the day that Trailhead reproduces itself by planting more gospel-centered, missionary churches here in Denver.

I don't think any of us, in our heart of hearts, will give our lives to a "cruise ship" mission that is ultimately about ourselves. I know that I want to lead, serve and be led by a community that embraces a "search and rescue" mission that transcends my preferences and me and draws me into the grand story of redemption that God is telling and in which God is inviting us to playa part.

But becoming this kind of church involves more than tweaking our programming. having a "missions emphasis Sunday" or preaching a missions semon series. It means backing up and honestly addressing questions like: Why does our church exist? How effectively are we carrying this out? What is so good about the Good News to me personally? When is the last time someone met Jesus and had his or her life turned upside down by God?

And the answers to these questions might require us to find the courage and conviction to chart a different course. While that course will be both risky and costly, it is the only mission to which I want to belong.

Jeff Nikkel is the church plant pastor at Trailhead Church, a new Mennonite Brethren church being planted in Denver's south suburbs. Trailhead is a partnership between the Southern District Conference, a regional conference of the denomination, and Mission USA, the church planting and renewal ministry of u.s. Mennonite Brethren

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Raising up servants

TC students aid ongoing hurricane rebuilding projects

What is it like for a family to lose everything? For an entire city to experience such devastation? Tabor College's Disaster Relief and Service Trip. Jan. 13-31. was designed to help students wrestle with these questions and to cultivate in participants a desire to serve others.

In more ways than one. Tabor College. the Mennonite Brethren college located in Hillsboro. Kan .• is a long way from the hurricane-battered Gulf Coast. The 2009 January Interterm service trip exposed students from Tabor. where half the student body hails from landlocked Kansas. to the devastating impact of natural disasters and gave them experiences in responding with Christian compassion as they worked alongside survivors of Hurricane Katrina and more recent Gulf Coast hurricanes.

The Tabor College Carson Center. established in 2006 to promote mission. service and global education. sponsored the trip. Karol Hunt. professor of physical education and chair of the Division of Education. Social Science and Applied Arts. was recruited to lead the relief and service trip. Hunt has made two previous trips to the Gulf Coast to assist with Hurricane Katrina cleanup.

Hunt's goals for the trip were both concrete and intangible.

'We want to help people with rebuilding their homes. but we also want to be an encouragement to them. to let them know they are not forgotten and to share God's love with them." said Hunt prior to the trip. "I want the students to get beyond their comfort zones and to learn about giving to others and how to serve those who have been through a devastating event. We want to listen to their stories and to hear what they have been through and how they have survived."

The TC group served in two communities impacted by the 2005 and 2008 hurricane seasons. The Gulf Coast drew national attention in 2005 when Hurricane Katrina made landfall Aug. 23 as a massive Category 3 storm. High winds and widespread flooding claimed at least 1.836 lives. making it the deadliest U S. hurricane since 1928.

The most severe damage occurred in New Orleans. La • where

the levee system failed catastrophically and as much as 80 percent of the city was under water. A month later Hurricane Rita struck the already devastated region.

In 2008 two hurricanes again hit the Gulf Coast. Hurricane Gustav came ashore the U.S. Sept. I. and a week later it was Hurricane Ike. the third most destructive hurricane to make landfall in the U.S .• damaging some communities again.

The TC group served with two Christian relief agencies-one in a large town in Louisiana' s southern agricultural region and a second in culturally diverse New Orleans. The group spent the first week in New Iberia. La .• where they worked with Mennonite Disaster Service. the disaster relief agency of Mennonite churches in the U.S. and Canada that has seen more than 7.000 volunteers at its Gulf Coast hurricane-related rebuilding projects since 2005.

Six Tabor College alumni and spouses joined Hunt and the five TC students who used the Interterm trip to meet the college's intercultural awareness experience requirement. New Iberia project directors Gil and Rhoda Friesen, who are also TC alumni. were gracious hosts.

The Mennonite Disaster Service project site in New Iberia, La., had been open just one week when the 12- member work crew from Tabor College arrived Jan. 14. The crew worked in the New Iberia area for one wee k , doing new construction on three homes.

says Hunt, and their connection to the college and Mennonites made for an immediate bond.

The second week the students and Hunt traveled on to New Orleans' Upper 9th Ward where they worked with Samaritan's Purse, an international relief agency that in the two and one-half years following Katrina saw 13,350 volunteers assist in their Gulf Coast rebuilding projects.

More than three years after the storm, there are still families in New Orleans who are homeless or living in substandard houses. For the next two years, Samaritans Purse will aid some of the neediest people who still haven't recovered from the storm. Samaritan's Purse is refurbishing

existing homes and building new homes from the ground up in what the agency is calling Neighborhood Rebuild Project.

Both MDS and Samaritan's Purse provide meals and lodging for volunteers and facilitates morning devotions and evening sharing times. The TC group lived and worked alongside other volunteers. In New Iberia their co-workers were four retired men from the Catholic Construction Corps, Joliet, Ill. Diocese While the TC students were in New Orleans, Samaritan's Purse was also hosting a church group from New Jersey, retired railroad workers from Ohio and three retirees who call themselves Team US and travel to various locations doing construction work.

Both MDS and Samaritan's Purse accept volunteers with limited construction skills and have qualified building professionals who work with volunteers.

"Some of the (TC) students came with apprehension, not knowing anything about construction and kind of wishing that maybe they should have signed up for the class touring Europe instead of the disaster recovery class in Louisiana," writes Rhoda Friesen in the couple's MDS weekly update as she reflects on the week with the TC group.

"Thanks to the patient teaching of our crew leaders and the Lord working in their lives, they were seasoned masons and carpenters, proud of their work and the relationships they had built with the homeowners by the end ofthe week It was a great week; the volunteers feltthey had received more blessings than they had given ."

The TC volunteers agree with the Friesens' assessment.

"None of us were very experienced in construction projects so learning how to do something or taking initiative was hard," says TC senior Ginger Richardson.

"Several of us were called upon to do things we knew nothing about," says Larry Nikkel. "I think we learned quickly enough to be of help."

Shirley Jost, who graduated from Tabor College in 1966, told the Friesens, "I may be bruised and tired on the outside, but I'm bubbling on the inside."

The New Iberia work site had been open just one week when the TC volunteers arrived. MDS was in the New Iberia area for one year following Hurricane Rita. The relief agency returned to New Iberia in January 2009 to help rebuild from damage done by the storm surge that followed Hurricane Ike.

The TC group worked in Franklin, just outside of New Iberia, where they focused on new construction, says Hunt. The TC volunteers were distributed among MDS's three house construction projects.

In New Orleans the TC crew did odd jobs, prepared and installed baseboard and hung insulation and marked studs so that the following week a new group of volunteers could hang sheetrock.

The students interviewed the homeowners they met who were in various stages of rebuilding their lives and local relief workers who have witnessed the recovery process. They kept journals in which they reflected on their experiences.

The students worshipped at Franklin Avenue Baptist Church, a congregation in the 9th Ward that is TC student Tasia Johnson's home church. After Hurricane Katrina, the church building was flooded by nine feet of dirty water. Rebuilding took 31 months and the congregation that had numbered more than 7,000 drew 4,000 members and attendees at its reopening service in April20oS. The TC students and Hunt attended the 7:30 a.m. service and Hunt reports that the qoo-seat auditorium was packed.

While the TC work crew had minimal contact with local residents, the group was impacted by the relationships they developed.

'The homeowner worked side-by-side with us," says Richardson. "It was so great listening to her and getting to know a little about her."

TC volunteers also better understand the challenges of administering disaster aid and the long road to recovery.

"Something most people probably don't realize is how much is left to do," says Richardson. 'There is a lot of need to share Christ in that area and serve in a practical way, bearing witness to God's greatness and love."

Hunt agrees. "Lots of rebuilding needs to be done," she says. "People still need to work at putting their lives back together. They'll be rebuilding for years."

Participating students were Jessica Burden, Little Elm, Texas; Julie Huxman, Hesston, Kan.; Erika Lacy, St. Francis, Kan.; Ginger Richardson, Simla, Colo ; and Erin Vance, Concordia, Kan. Participants in the MDS portion of the trip included Darrel and Geneva Just and Tabor College President Emeritus Larry Nikkel, all of Hillsboro; Shirley Jost, Topeka, Kan; and Don and Betty Fruechting, Marion, Kan. - Jenny Gaskell, Connie Faber and Grant Overstake for TC Communications

The five Tabor College students and faculty member Karol Hunt, right, enjoyed working alongside Miss Bundy, center, as they refurbished her home in New Orleans' 9th Ward from damage done more than three years ago by Hurricane Katrina. The students are (right to left) Erika Lacy, Erin Vance, Julie Huxman, Jessica Burden and Ginger Richardson.

CoLombian MBs respond to 44fLood"

Churches, MCC partner to aid displaced families

Thanks to the excessive amounts of rainfall typical to the area, the town of Istmina, located on the Pacific coast of Colombia and in the province of Choco, regularly experiences floods. In early 2008, the town, located on the banks of the San Juan River, began to experience a new kind of flood: a deluge of forcibly displaced families.

Seven enrire communities, caught between the gunfire of rival illegal armed groups fighting for control of territory, abandoned their land and traveled by river to Istmina. Over 1,500 people fled in the first three months of 2008, arriving in Istmina in two massive waves. The first families arrived in January and the second in late February and early March. Nearly 400 more people arrived in May.

Although the massive arrival of displaced families was enough to shake the community, the 14 Mennonite Brethren congregations in the Choco were particularly shaken . A large number of the displaced families were members of rural Mennonite Brethren churches from the towns of Basuro and Baudo.

'We had never seen such massive displacements before, we never imagined it would happen here, in our communities," says Yuli Mosquera, coordinator of the Social Service Ministry of Istmina's Jerusalen MB Church. 'We never thought it could happen to us."

The traumatized families were able to carry little with them in their small boats when they fled, and they desperately needed shelter and food. The local municipal government began to organize an emergency response effort, providing lodging in schools, the com-

munity center and other public buildings.

The MB church in Istmina wasted no time in getting involved. Church leaders communicated with Bonnie Klassen, the Mennonite Central Committee country representative, to ask for assistance in their emergency response. MCC agreed to send the Mennonite Brethren churches in Choco $7,500 for their emergency response.

''You can't imagine the happiness we felt when we found out we were going to receive the support from MCC to help the displaced communities," says Mosquera. 'We are so thankful to our brothers and sisters around the world that made this emergency aid possible. Even though we may never meet each other, their giving made it possible for us to help our Chocoano brothers and sisters in their time of eed " n .

The church coordinated their response with the municipal government, providing perishable food items and grains to complement the dry food aid provided by the local government and other nongovernmental organizations. Because the displaced families were sheltered in two different sections of the city, the Jerusalem congregation volunteers alternated between locations in two-week intervals, carefully following a menu prepared by nutritionists from the Colombian

Members of the Mennonite Brethren church in Istmina, including Ana Felisa Quinto Minotta, left, and Rosa Palacio de Izquierdo, right, prepared food as part of the emergency aid offered to Colombians forced to flee their homes.

Family Welfare Institute.

When the third wave of displaced arrived in the region, the families did not reach Istmina, but the Mennonite Brethren church quickly found a way to send food down the river to the site where the nearly 400 people sought refuge.

Mosquera recalls the positive effect that assisting the displaced families had on church members. "People became more willing to serve In the church we always hear about and talk about service, but this gave us an opportunity for people to really get involved."

The experience of accompanying the displaced families impacted the Mennonite Brethren church in Istmina and their community in general, says Mosquera. 'What we did was a great testimony to the community, especially the other churches," she says. "Other churches saw what we were doing and started to ask how they could get involved too."

The pastors from the community worked together to plan a full day ecumenical health brigade to the displaced communities. Doctors and a psychologist attended the physical and psychological needs of the families while church members across denominational lines worked together to coordinate children's activities. disrribute clothing and lead worship services.

By September. some five to eight months after arriving in Istmina, the majority of the 450 families were able to return to their lands. Their return was not easy. During their absence the jungle had encroached and cultivated farms had gone wild. In some cases, armed groups involved in growing coca prevented farmers from returning to their land. Leaves of the coca plant are essential in the production of cocaine.

With MCC's support, the churches built chicken pens for families whose livestock had been lost or for those who could no longer access their farmlands. Several families have begun participating in an agriculture project run by the Mennonite Brethren church.

'The mission of the church is integral," says Rutilio Rivas, president of the MB Council in the Choco region. "Jesus' gospel message was to bring the good news to the poor. Jesus was sensitive to the physical, real needs of the people," he says.

'The church is called to be an example to society, to guide the people and seek justice and equality. The church needs to be more active, not just behind our four walls. We need to be out serving the community," says Rivas.

"Service to the community is the mission of the church, it is part of our Mennonite identity" says Manuel Mosquera, a Mennonite Brethren pastor and local coordinator of the emergency aid response.

Members of the illegally armed groups are also present in Istmina. and Mosquera and his congregation are well aware that assisting those harassed by these groups could put them in the line of fire. '1\5 long as we are alive the re is hope, and there are opportunities to serve," says Mosquera.-Shalom Wiebe

Shalom Wiebe is a Mennonite Central Committee service worker. Wiebe reports that with over 4 million displaced people Colombia has the second highest rate of internal displacement in the world, after Sudan. One-third of all displaced people are Afrocolombian or Indigenous; the great majority of people affected by displacement are women and children The predominantly Afrocolombian region of Choco has been hard hit by violence and has seen significant internal displacement

Resti ng on purpose

Sabbaticals a win-win for congregations, pastors

Rest is God's idea. In the very earliest verses of the Bible. God "rested from all his work" (Gen. 2:2) But in a work-oriented culture. rest is easier said than done. And for pastors, whose "work" isn't exactly nine-to-five, rest can be especially hard to find.

Pastors juggle not one role but many: preacher, scholar, counselor, teacher, administrator, hospital chaplain. funeral director, wedding coordinator, friend and confidant. The hours are long and erratic. People, even those in churches, don't always behave in loving ways The demands and responsibilities can wear down even the best. Pastoral tenures are notoriously short and too many leave the ministry due to burnout.

Responding to both the demands of the job and to the biblical model of regular rest, many congregations are establishing sabbatical policies that provide an extended time of rest and renewal for their pastors. More than a vacation. sabbaticals are intended to give full-time

While on his sabbatical, Kelly Thomas and his family spent three weeks in Thailand where the family learned, among other things, that photos of the King of Thailand are everywhereincluding the mall.

ministers a chance to refill and recharge so that they may return to ministry with renewed energy. It's rest with a purpose.

The CL talked via e-mail with six Mennonite Brethren pastors who recently took extended leaves of two to three months : Garvie Schmidt, Enid (Okla.) MB Ch urch; Gaylord Goertzen . Ebenfeld MB Church, Hillsboro, Kan.; Steve Toews, Hesston (Kan.) MB Church; Kelly Thomas, Ne ighborhood Church, Visalia, Calif.; Dennis Fast, Reedley (Calif.) MB Church; and Stephen Humber. Parkview MB Church Hillsboro. Their experiences indicate that sabbaticals are a valuable tool and their input gives congregations some hints as to how to make this an effective time for their pastors.

Just how these six pastors chose to use their time varied, but all had sabbatical goals. Humber says setting goals is crucial for making a sabbatical more than a vacation: "A plan will lend structure and prevent the amazing opportunity from being wasted "

Humber's plan intentionally included ample time to "not do," because that's what he knew he needed. Schmidt, Fast and Toews laid out itineraries of travel, retreats, church visits and personal study. Thomas' sabbatical included a three-week missions trip. Goertzen spent a semester as campus pastor in residence at MB Biblical Seminary, the denominational seminary in Fresno, Calif.

In spite of the variety, the sabbaticals included common components. Thomas calls them "personal spiritual restoration, practical ministry education and a time of giving your life away" -a combination he found to be a "great balance "

In terms of practical ministry education, four of the six pastorsSchmidt, Toews, Thomas and Goertzen-vis ited other churches with the goal of learning from them. Thomas chose churches "that are on the cutting edge of ministry" to maximize his learn in g.

Thomas intentionally foc used on chu rches where he could observe multisite campuses, leadership developm ent, com munity outreach and emergent, postrnodern or miss ional ministry H e says one thing he learned is that "church is not defined by a building or

location . It's not an hour on Sunday morning, but a lifestyle lived everyday and in every place a believer walks."

Reading Scripture and other books was another means of practical education. Some pastors had reading lists ahead of time; others used the extra time to dig into their mental list of books they'd been meaning to get to.

Several of the six pastors surveyed used their sabbatical to continue their ministry education in a more formal way. Goertzen had the advantage of being the MBBS campus pastor, so he had the opportunity to audit a number of MBBS classes. He says it was one way he was able to "take in" instead of "giving out." Other pastors didn't have the advantage of being based at a seminary but took advantage of educational opportunities through short-term classes, seminars or workshops.

Personal spiritual restoration took many forms for the pastors with which the CL talked. Some incorporated structured retreats at retreat centers into their sabbatical. Many of the pastors recharged with family time, travel or just a change of pace They hiked, rode motorcycles, camped, rested on the coast, visited old friends or men -

Pastor Stephen Humber spent part of h i s sabba t ical in Colo r ado and North Caroli na, studying, reading , relaxing and fishing. "My life is very full of doing good things , and w hat I sensed I needed was to just stop, " he says.

tors and saw new sights. And sometimes they did nothing. Schmidt's sabbatical included time to "simply 'be.'" Similarly, Fast took time just to "be at home and dwaddle and putz around the house and yard."

Thomas' sabbatical included a time of service as he and his family invested three weeks working alongside MBMS Intemational's Team 2000 in Thailand. There, the Thomas family helped with children's and women's ministry, visited church plants and the Abundant Life Home orphanage for HIV-positive children. helped with leadership development, taught English and more.

A blog, www.kellyssabbatical.blogspot.coml. helped communicate the experience to friends and church members.

Goertzen likewise found that service in a new setting was valuable. ':Although I didn't really rest- I was busy preaching and leam-

ing-I came back refreshed, renewed and encouraged," he says.

Several pastors mentioned the role of their spouse in the sabbatical as important. Fast pinpointed time with his wife, Connie, as a key goal for his sabbatical. Humber, who still has children at home, says he wishes he had been able to include his wife in more of his sabbatical experiences. "It wasn't practical for us to get together for a long period away, but she could have really used it," he says. Goertzen mentions that simply sitting next to his wife, Peggy, during a church service was a rare treat.

Of course, it's not easy to fill the hole left when a pastor is gone for a week, much less for an extended time, so a successful sabbatical takes planning on the part of the congregation. Some congregations arranged for guest speakers to fill the pulpit, while others made arrangements for a substitute or interim pastor. Administrative duties, funerals, weddings and the like were gen-

erally handed off to other staff or church leaders.

The pastors surveyed comment that the fresh perspective of new preaching for a season can benefit the congregation, as can the opportunity to take on new responsibilities in the pastor's absence.

Five of these congregations contributed to the pastoral sabbaticals beyond regular compensation, which is something several pastors mentioned as necessary to make the sabbatical possible. Pastors recommend that congregations agree upon and arrange for the sabbatical finances well in advance.

Without exception, the pastors say their congregations made this a valuable time first by letting them go. Toews says the Hesston congregation gave him freedom by telling him, "Gp, have a great time, see you later!" Humber says Parkview formally blessed his sabbatical and released him from ministry during his last Sunday there, which he found helpful.

Congregations then showed support during the sabbatical time in several ways. Fast says, "The main thing they did was bless me with words of affirmation, acknowledging that this was an important time for them and for me." Thomas mentions tangible expressions of support like finances and prayer. Schmidt adds that the Enid congregation "respected our time away."

After the sabbatical, reentry into full-time ministry presented a challenge for some, while others, like Thomas, "just jumped right back in." A congregation can help make that transition smooth. Goertzen and Schmidt mention that a time to share with the congregation and/or the church leadership was helpful. Humber says it was helpful that he didn't have to come back to a "pile of stuff that I needed to work through."

For at least a couple of pastors, easing back into regular preaching duties was helpful. "This helped me maintain my sense of leave and kept me from engaging in the ministry too soon," says Fast.

These pastors argue that a sabbatical is a win-win for both the pastor and the congregation. For these pastors, the time of purposeful rest was an effective way to recharge and refuel. They mention renewed excitement in reading Scripture, prayer and preaching, as well as fresh energy and dreams. And when the pastor comes back recharged, with what Toews calls "a deeper well to draw from," the congregation benefits from that increased effectiveness-a true win-win.-Myra Holmes

The Lilly Endowment, established in 1937 to encourage, among other things, the nurture of ministers, offers sabbatical grants to pastors and congrega tions. For more information visit www.lillyendowment.orglreligion.

Pastor Garvie Schmidt, standing with his wife, Diane, took a portion of his sabbatical to reflect, pray, study and rest at SonScape Retreats, a center near Woodland Park, Colo., that specifically serves pastors and others who work in vocational ministry.

Arabic women find God's healing

Fourth Conference for Abused Women offers hope

The fourth Annual Conference for Abused Women, held Aug. 25-29, 2008, at a conference center outside of Cairo, Egypt, offered hope and encouragement to the 155 Arabic women who attended. This yearly event was founded by Lewiza Youssef and was birthed out of a vision to see Middle Eastern and North African women freed from the mistreatment and rejection they experience because of their gender. Lewiza and her husband, Samir, are media missionaries with MBMS International in North America and around the world.

The 2008 conference was titled "Let Us Rejoice," based on Scripture from Phil. 4:4 which says , "Rejoice in the Lord always. I will say it again: Rejoice!" Seven academically trained counselors served as conference speakers, and 10 experienced counselors provided wisdom and support to the attendees The conference format included approximately 20 workshops. Topics at this year's event included: The Need for Soul Healing; How to Set Boundaries ; Renewing Our Minds; How to Face Problems Wisely; A Woman's Value in Christ; Teaching Our Children About Sex; and How to Have a Positive Life.

Described by organizers as both spiritually uplifring and life changing, the conference provided fresh hope and encouragement on many levels. Following each seminar, event organizers say women raced to the booths to order copies of the message. The conference concluded with a salvation message through drama, and attendees were invited to know Jesus Christ. For weeks after the conference volunteers followed up with the women who had attended the event.

During the conference, a special time was given for wives to intercede in prayer for their husbands, and organizers say God heard their prayers. Women repotted that as they returned home they were greeted with loving support from their spouses

One of the counselors from the conference was in a taxi in Egypt when she began to share Christ with her driver. The driver told her that he used to physically abuse his wife One day his wife came home from a women's conference expressing her love for him Through her testimony, love and prayers, the taxi driver eventually gave his life to Jesus. The counselor asked if the woman in charge of this conference was called Lewiza He responded, "Yes!"

The Annual Conference for Abused Women is one of three methods employed by Youssef to reach women with the hope of Jesus Christ. Youssef chats on the Internet daily between noon and 4 :00 p.m. with women to encourage, pray and share the message of Christ.

In addition, Youssef and her husband host a variety of television programs through satellite. Aired 26 times a week, their programs receive thousands of e-mails, phone calls and letters from people wanting to know more about Jesus.

The cost of the 2008 Annual Conference for Abused Women was covered by donations from U.S. and Canadian supporters . The next conference will take place Aug. 1-5, 2009 -Natalie Binder, MBMSI missions reporter

Individuals interested in financially supporting this ministry can donate through MBMSI under Project C0543 Egypt Women's Conference.

A Bequest is a gift made through or trust. There are several ways ' bequest

• SpecifIC dollar amount

• Percentage of your estate

• Specific asset

• Residue of your estate

We welcome and • appreciate your generous support of Mission USA.

Please send your donation to: Mission USA . U.S. Conference PO Box 220 Hillsboro, KS 67063 Note "Mission USA" on the memo line

To see more corne to know HIM!

Mission USA has several new projects that could begin soon.

o We need financial partners to help make them happen

o People are being saved in ou r current church plants

o More people can find Jesus as we plant more Mennonite Brethren churches They are waiting ... Please partner with us!

Mission USA is dedicated to helping people find Jesus. - It's an investment in eternity! -

> READERS FOR U M

Emerging church debate casualties

Why doesn't common sense prevail in our discussions?

Since last April when I was first introduced to the emerging church, I have read hundreds of pages, engaged in hours of conversation and have built an impressive notebook of material on the emerging church and the missional church.

In issues like these that focus on Christian worship and lifestyle, the first casualty seems to be common sense. My definition of "common sense" consists of what people in common would agree on, that which they" sense" as their common, natural understanding I have found a major lack of common understanding of the issues related to the emerging church and the missional church.

the principle spokesmen for the model? The emerging church model needs new voices.

Meanwhile, the literature from opposition writers warns us of the dangers presented by the Emergent Village writers and speakers and the emerging church model for ministry and the missional church movement. Writers like Ray Youngen, author of A Time of Departing, and Roger Oakland, author of Faith Undone, name individuals who are supportive or at least sympathetic to emerging and missional ministries and are therefore enemies of the gospel.

Many of the people mentioned by these writers are familiar to me as writers , speakers and ministers whose works I have read, messages I have listened to and ministries I

I louno a major bck of common

underst a ndin g of the is''lIes related to the emerging church and the missiona1 church.

Why is this? I think because of a misunderstanding over semantics and the written resources available to us.

The term "emerging" is for me a neutral term, most commonly related to the biological sciences and is descriptive of a process. But in the context of current conversations, this term and all that is associated with it is viewed in one of two ways: a useful ministry tool or <1 tool of the devil to corrupt Christianity.

It is very difficult to have a viable discussion if the individuals engaged in the discussion do not have some common understanding about tenninology. This difficulty is made more significant when authors predefine the words, phrases and concepts to be studied in their writings in a manner that favors the conclusion that the authors wish to impress upon the reader

We must find new words or at least come to agreement on what the term "emerging" means. It does not help that there is a formal organization with the name Emergent Village, and that this group represents a distinct set of elements that appear to me to be quite divergent from my Christian beliefs.

If we really believe that the emerging church model is a good one for spreading the gospel in today's culture, why do we allow writers like Brian Mclaren, Leonard Sweet, Tony Snow and many others of the Emergent Village organization to become

The editors invite readers to share their thoughts and opinions on topics relevant to the Mennonite Brethren Church using Forum essays. Forum is open to members and attendees of Mennonite Brethren congregatiom. Essays should not exceed 800 words and should include the writers name, home church and occupation

thought were good. Youngen's list includes Rick Warren, Max Lucado, Charles Swindoll and Mother Teresa, and Oakland adds Roman Catholicism . Am I so blind to the deception of these people that I could not recognize apostasy right in front of my eyes? There are too many enemies!

So what is a solution to this inability to come to consensus on the emerging church and missional church models of ministry?

Our response should center on the answer to Jesus' question to Peter: <Who do you say that I am?" If we lack consensus on this question we can hardly hope for consensus on any other questions about the message of the gospel.

When we move from the individual answer to an answer about how we should do ministry as corporate Mennonite Brethren churches, I propose the following:

Let us commit ourselves to preaching and teaching the Scriptures as they are written in the many translations and paraphrases today, obedient to the request of Paul to Timothy: "What you heard from me, keep as the pattern of sound teaching, with faith and love in Christ Jesus. Guard the good deposit that was entrusted to you - guard it with the help of the Holy Spirit who lives in us" (2 Tim. 1:13-14).

Let us revisit and reaffirm the absolute nonnegotiable truths that we believe define the Christian faith for our house. Let us declare that any departure from these truths does not represent our Christian faith and is to be set aside. The Bible gives clear instructions to enable believers to develop a worldview and lifestyle that is pleasing to God.

Robert Lewis is a retired pharmacist living in Reedley, Calif, and is a member of Reedley MB Church . Lewis and his wife, Marilyn, have three children , six grandchildren and two great-grandchildren When he is not engaged in the emerging church issue, Lewis attempts to deceive umuspecting trout to join him at dinner.

> Readers Say cant.

Hearing not the same as understanding I read with interest James Bachar's letter to the editor regarding "Responding to Muslims." He began, ''Now that we have entered the 21st century, I do not believe

Christians are ignorant of Islam nor are the Muslims ignorant of Christianity." My experiences have taught (and continue to teach) me otherwise. True, it would be rare , indeed to find a Christian who has not heard of Islam, or a Muslim who has not heard of Christianity, but just hearing about someone does not preclude ignorance (in either direction).

For example, just after g/II a friend told me I should teach a class on Islam in our church, so that people would know that "not everyone who wears a turban is a Muslim." I pointed out that, at least in our area, no one wearing a turban is a Muslim; they are all Sikh. And just two days ago I recounted this story to a well-educated person as an example of how little nonMuslims really know about Islam, and his response was, "Really? I did not know that."

On the other hand, I have found myself explaining to Muslims that Easter is, in fact, a Christian celebration and not a Hindu one. These are not isolated incidents. I believe,that for both Christians and Muslims there has been a tendency to ''know before actually knowing" and to then cherry-pick events to reinforce ignorancelprejudice.

Being awash in data is not the same thing as possessing knowledge, let alone the wisdom to use that knowledge, and, sadly, our media packages data to sell rather than knowledge to impart.

With years of friendships and, frankly, some nonfriendships with Muslims, as well as academic credentials in the area, I am, like the philosopher has said, mostly aware of how much I do not yet know.

I cannot think of a more praiseworthy undertaking for a Christian trying to respond to Islam and Muslims than to follow God's insttuctions as to how to treat people. I have personally sttuggled with what I believe are the false prophecies of Muhammad, and have had some significant discussions with Muslims in the light of Galatians 1:8-g.

That said, the prophet of Islam is dead and gone, and it is an article of faith among Muslims that none after him is a prophet, false or otherwise-so biblical injunctions about the treating of false prophets are hardly applicable (I'm assuming the second reference is to Matthew 24:23-25, not Mark).

They are warnings not to follow such leaders but are of limited value for those seeking to live out the great commission among the sheep without a ttue shepherd. In the light of the teachings of Scripture, we must share the gospel in word and in deed, loving as he first loved us and loving whether friend or foe.

Tim Bergdahl, Madera, Calif.

Getting rid of ants

What issues are you chasing?

Theother day my son and I read Henry's Awful Mistake. Henry the duck sees an ant in his house and proceeds to do whatever he can to get rid of the ant without spoiling the dinner that is cooking for his date. He busts a hole in the wall, bursts a water line and ultimately floods his entire house in his attempt to kill this ant. All this for a single ant!

When it comes to our faith these days, we find ourselves spending a lot of time chasing little ants around. Many people in our world, Christians and not, recognize (and create) many biblical "gray areas." From drinking to homosexuality to the end times, these stir up controversy and infighring among many Christian groups Words like "heretic" fly around as everyday language.

When we get passionate about an issue, we tend to forget about relationships during our campaign for the issue. We're willing to wreck the whole house when it comes to relationships, as long as we make sure we kill the ant and get people on our side of the issue. This is not new. From abortion clinic bombings to unjust wars, people throughout history have gone so far as killing on behalf of their issue.

When it comes to biblical gray areas, Christians wage war on each other in the private and public arena and on non-Christians in the political arena-all for an issue. Meanwhile, relationships with God and others are being burst like a water line.

Is this the purpose of the Bible-issues?

We want the Bible to be a set of specific rules that bring clarity to every moral and ethical dilemma. The Bible is certainly our authority on moral and \

ethical issues. But if /' / the Bible is only useful to us in " this regard, then we've missed the point.

Jesus' call to a higher standard of the Torah, the Law. Jesus is calling us to focus on relationships, not the letter of the law. The result is a higher moral and ethical standard for our lives. Of course we're not supposed to murder, Jesus tells us. Murder isn't good for relationships! But neither is holding a grudge against another, for grudges murder relationships.

The Sermon on the Mount is more about our relationship with God and others than about following a set of rules. When we focus on relationships, our moral and ethical standards for ourselves will become higher and higher.

I've a thing or two from Jesus' words in Matthew 5-6. The next time I find myseH feeling strongly about a biblical gray area, I need to remember that I do not have the right to get out my hammer and start pounding away until "they" get it. And each of us knows who our "they" are. Instead, growth in my relationship with God gives me the opportunity to grow in my relationship with "them."

A friend of mine recently did this. Instead of taking her hammer to her friend with whom she disagreed on an issue, she took her listening ears. They sat down together, and they told each other their stories-why they feel the way they do and what motivates their viewpoint. My friend listened. And she shared. She did it without judging, becoming angry or preaching.

The two women both left the meeting without having changed viewpoints. But my friend approached the relationship with the Bible in her heart, not the Bible in one hand and the hammer in the other. If she had done the latter, I'm sure the relationship would not have continued.

This month, may we read the Bible with relationships in mind, not issues. May we enter into relationships with the "theys" in our lives with whom we don't see eye to eye. And may we bring our listening ears and God's words in our hearts, not our hammer. Maybe then we won't wreck the whole house.

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Our God is our lawgiver, but this is not I the basic nature of God. God's nature can be , found in the Trinity: God is relationship-builder. I ".-.. /' I believe our Confession of Faith rightly says in Article I that, "the Trinitarian doctrine is the basis for an emphasis on the relational nature of God. God is rela- \ \ tional. God is community." The primary purpose of the Bible is not as a moral guide but as a relational guide. Instead, the purpose of the Bible's moral and ethical teaching is to build right relationships with God and others.

The Sermon on the Mount is a telling example. After a recent, closer reading of Matthew 5-6, I realized a new purpose behind

Small church, big impact

Batela MB Church shines in slum

Iwish you could have been there with me, but since you weren't I will describe for you what happened. I was part of a group that left our guesthouse on a bright Sunday morning last September to attend the morning worship service at Batela MB Church in Kinshasa. Thankfully, our leader, Murray Nickel, was able to hail two taxis to get us there. This church is located at the edge of a huge slum area in the capital city of the Democratic Republic of Congo. This slum is home to approximately 100,000 people. The church itself is small, with only 150 members, but it has a big impact in the community.

After a "normal" church service of Bible reading, prayer, congregational singing, several choir numbers and a sermon, we met with the church leadership for a time of fellowship.

Munching on a spur-ofthe-moment lunch of bread, peanuts and soft drinks, we listened as they told us of their vision for ministry.

Their outreach is divided into several parts: evangelism, community development, a ministty to street children and medical care. Evangelism is successful because they know the languages spoken in the area, understand the culture of the community and have many people involved in their outreach activiries.

One of their current community development enterprises is a sewing school. Some time ago they received a donation of eight sewing machines, so now they offer sewing classes for women and men Adults who successfully complete the program have a skill they can use to earn a living and support their families.

After our meeting, we walked at least three kilometers to visit their newest project : a home for street children. Because of extreme poverty, children are often abandoned to the streets when the family can no longer feed them. The church finds

these children and reunites them with their families if possible. If not, they tty to find a foster home with the child's relatives or members of the church. Children who cannot be placed in either of these ways are cared for and sheltered in this Home for Street Children. They receive food, clothing and a bed to sleep in. They also attend school and receive biblical teaching and lots of love from the houseparents.

Batela MB Church was able to purchase an abandoned two-story building with financial help from a Canadian Mennonite Brethren church. This structure needs major repairs so last summer a group of young people with MBMS International's TREK program laid tile, painted, cleaned and made significant improvements to the building. As we walked through the home, members of our group who had been there before the improvements continually expressed their pleasure at how much work had been done in some areas. I, on the other hand, was dismayed to see how much more work still needs to be done to make the entire home livable.

Another impressive church project is Bon Berger (Good Shepherd) Medical Clinic, the major health care provider for the slum. There are no roads to the clinic, so we hiked about two kilometers into the slum, sometimes over garbage dumps. We even skittishly traversed a six-inch plank over an open sewer ditch. Two Congolese doctors, several nurses and technicians faithfully serve the sick and injured every day. This clinic operates on the proverbial "shoestring " I am amazed at how much they accomplish with so little!

Several years ago some Canadian doctors visited this clinic that at that time operated out of a few shacks. They went home and raised the money to build a two-story cement block clinic. The new building houses exam rooms, extended-stay patient beds, a rudimentary surgery, a lab and a working toilet. Some lab equipment is in place and the Canadian doctors are working on getting an X-ray machine for the clinic.

I was amazed at the vision, initiative and excitement with which this small body of believers is the light and salt of the earth to these poverty-stricken people . They need our prayers to remain strong and to continue in their work They also need our financial help-for new sewing machines, more clinic equipment, an X-ray machine and building materials for further renovation of the children's home-not as a "handout" but as a " hand-up." Through MBMSI we can partner with this congregation as they strive to be the hands of Jesus to their community.

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BAPTISM/MEMBERSHIP

Hillsboro, Kan.-Scott Brandt , Nicholas Edi ge r, Ben Gottsch, IshmaeL Morris and Olivia Kliewer were baptized Feb 8.

Newton, Kan.(Koerner HeightsJ- Jon and LaDana Smeeton, Rick and Kathy SchaLe and Kerry Stepanek were accepted as members Feb. 8.

Enid, Okla.-Roger and Wendi Betz were baptized and received as members Feb. 1.

Wichita, Kan. (FirstJ-Keith Ayotte, Carmen Martin, Nathan Ehresman, Chris Soden, Ryan Ehresman and Bryan HiLdebrandt were baptized and received as members Feb 1. Tanya Ayotte, Jonathan HaLL and Adam Suderman were received as members

Shafter, Calif.-Cameron GiLes was baptized and received as a member Jan 25 Mike, Susan, Mackenzie, Oliver and Kaley Mulligan were received as members

Olathe, Kan.(Community BibleJ-Mary BLank , WiLL and Nanette EsheLman, Bobby and No r bi Irvin, Kristina RobLe and Larry and Sandy Toews were received as members Jan 25.

FELLOWSHIP

Clovis, Calif. (Eagles Harborl-A women's beach retreat was heLd March 13-15.

Capitola, Calif. (ShoreUfel-The Feb. 27 famiLy night, "Krazy Kidz CLub," featured free popcorn and games in the gym A women 's retreat, "Got Joy?: was held March 13-15.

Dinuba, Calif.-A men's retreat, "Man vs WiLd " was heLd March 13-15.

Hesston, Kan.-Feb. 28 was a famiLy bowLing night. Hays, Kan.(North Oakl-A women 's event Feb 21 featured a coffee bar, Christian book/music swap and devotionaL time Women exchanged mugs as reminders to pray for each other.

Wichita, Kan.(Firstl- The Feb. 21 women's event, "Choose You This Day: included fondue, warm drinks, personaL testimonies, music and a Late night movie option Women hosted a verenika dinner Feb. 7 to raise funds for LocaL and gLobaL missions

Papillion, Neb. (Shadow Lakel- The movie Fireproof was shown Feb 15.

Eugene, Ore. (North Parkl- The "Heart to Heart Cate" youth - sponsored event Feb 13 offered dessert and entertainment. Congregants were encouraged to invite friends as a way to introduce them to the church

Blaine, Wash. (Birch Bay Biblel-Men took a day trip to a Cabela's sporting goods store Feb 7

Hillsboro, Kan.-Men hosted a VaLen t ine 's dinner Feb 7.

Edmond, Okla (Memorial Roadl-A women's event Jan 30 featu red guest speaker Rose Buschman, Christian Leader coLumnist.

Inman, Kan. (Zoarl-A women's ministry event Jan 27 included a crockpot supper and workshop on sharing your faith. An offering went to missions

Reedley, Calif.-Women brought gently-used purses, frames, fash ion accessories, books or toys to a "Soup and Swap" Jan 26 For each item they brought, they received a ticket to swap for someone eLse 's item

Cimarron, Kan. (Valleyview Biblel-A teacher appreciation Luncheon was heLd Jan 25 A beLated Christmas party for church eLders and the ir famiLies Jan 18 featured a LocaL version of the TV show "The Amazing Race," with the winning team getting cash to treat the entire group to pizza.

Huron, SO (Bethesdal-A women's event Jan 21, "Touchdown, " featured guest speakers presenting "TaiLgate Treats" and "Game PLan " MINISTRY

Fairview, Okla.-A team of 12 traveLed to Uganda for a short-term mission trip Feb. 10-24 They worked in a schooL, hospitaL. severaL orphanages and a bakery.

Buhler, Kan.- The congregation sent care packages to college students in February, timed to coincide with midterm exams

Gettysburg, SO (Grace Biblel-A women's group made chicken noodLe soup in January, which was delivered to community members who Lost Loved ones in the previous year.

Weatherford, Okla. (Pine Acresl-Jan 25 was "Go Night." VoLunteers visited and called neighbors and wro te notes to visitors and those who needed a word of encouragement. A team went to ALabama to heLp frame offices for a ministry the week of Jan. 11.

Huron, SO (Bethesdal-A team of five ad uLts traveLed to Liberia for a short-term mission trip Jan 11 - 19

Fresno, Calif. (Bethanyl- The midweek Awana program is cooperating with a faith - based community center Each week, chiLdren from the center's after-schooL ministry wiLL be attending Awana.

PROCLAMATION

Fairview, Okla. -Terry Hunt, pastor of Bushtown MB Church, Lenoir, NC, was the speaker for the spring BibLe conference, scheduLed for March 8-10

Topeka, Kan. (Cornerstone Communityl-David Manner, worship Leade r and teache r, presented a worship workshop Feb. 28 for the praise team and others who were interested

Cimarron, Kan. (Valleyview Biblel-PastoraL coupLe Darren and Sherry RempeL led a marriage retreat Feb 20-21

Hillsboro, Kan.(Parkviewl-JuLes Glanzer, president of Tabor CoLLege, presented a seminar Feb 8 on " BuiLding bridges to the emerging generation in life in faith and in the church."

MenD, Okla. (New Hopedalel-Steve Prieb of MB BibLicaL Seminary was the guest speaker for a recent mission emphasis Sunday A noon meaL foLLowed the service

Littleton, Colo. (Belleviewl-A three-week mission emphasis Jan 25-Feb 8 included guest speaker and former MBMS InternationaL worker Darren Duerksen , a conversation with miss ionaries in Peru via Web cam and an educational tour of the inner city via bus

Shafter, Calif.-Mark Isaac from MB Biblical Seminary was the guest speaker Jan. 18

TEACHING/NURTURE

Fresno, Calif. (North Fresnol-One of the ways the church is marking Lent is an adult Sunday schooL class using Lectio divina to prayerfully reflect on various Lenten Scriptures.

Blaine, Wash. (Birch Bay Biblel-As a way to buiLd community, the church's Web site includes " ricksList," a way for members to post and meet needs

Orange Cove, Calif. (Iglesia El Buen PastorlDuring February, Stan Friesen, of CoLLege Community Church (MBI, CLov is, CaLif., taught a three-week course on the GospeL of Mark during the adult educat ion hour as part of an ongoing "congregational friendship" between the SpanishLanguage and English-Language congregat ions

Littleton, Colo. (Belleview Communityl-A sevenweek Sunday schooL series that began Feb. 15 focuses on understanding and responding to God's heart for the poor

Enid, Okla. - New ministry Leaders and church council members were invited to an enrichment event Feb 9, featuring a meaL and presentation by Tabor CoLLege president Jules GLanzer.

WORKERS

Indiahoma, Okla. (Post Oakl - Glen and Terri Garoutte have accepted the call as pastoral couple

YOUTH

Com, Okla.-Beautiful Unique Girls. a ministry out of Winnipeg, Man., hosted a beach party for teen girls March 1.

Hesston, Kan.-Beautiful Unique Girls hosted an event for teen girls at the church Feb. 25

Topeka, Kan. (Comerstonel-Children set out Valentine's bags Feb 15 to collect Valentines from the congregation.

Mountain Lake, Minn. (Community BiblelBeautiful Unique Girls hosted an event at the church Feb. 9

Hays, Kan.(North Oakl-Youth delivered carnations and candy grams Feb. 8 as a fund raiser for an upcoming mission trip

DEATHS

FADENRECHT, LENA. Yuma, Colo., member of the former Joes IColo.! MB Church, was born July 24, 1910, to Jacob and Elizabeth Toews Fast in Kirk, Colo , and died Jan 3, 2009, at the age of 98. On Dec 6, 1931, she married Ed Fadenrecht, who predeceased her in 1981 She is survived by three sons, Earloyd of Joes, Wilfred and wife Bonnie of Hays, Kan., and Marvin and wife Shirley of Joes, 10 grandchildren, 18 great-grandchildren and 2 great-great-grandchildren.

FRIESEN, HARRY, Hillsboro, Kan., member of Parkview MB Church, Hillsboro, and retired MBMS International missionary to Japan, was born Sept. 30, 1923, to Jacob and Margaret Isaac Friesen in Meade, Kan , and died Jan 28, 2009, at the age of 85. On June 1, 1945, he married Millie Brenner, who survives. He is also survived by two sons, Steve of Newton, Kan., and Phil of Concord, Calif ; four daughters, Marilyn Fast of Sao Paulo, Brazil, Grace Steele of Tyler, Texas, Joyce Herrington of Krasnodar, Russia, and Debbie Phillips of Rowlett, Texas ; two brothers, Lee of Rosebud, Texas, and Dwaine of Fairbury, Neb ; two sisters, Lena Friesen and Ann Wiens, both of Reedley, 17 grandchildren and six great-grandchildren

FUNK, LARRY DEAN, Shafter, Calif , member of Shafter MB Church, was born Oct. 13, 1934, to George and Lydia Funk near Wolf Point, Mont., and died Dec. 4, 2008, at the age of 74. On June 14, 1957, he married Shirley Classen, who survives. He is also survived by one son, Kendall and wife Lori of Bakersfield, Calif ; one daughter, Cheryl and husband Seth Miller of Boring, Ore.; one brother, Dale Funk of Helena, Mont.; one sister, Gladys Fast of Lustre, Mont., and four grandchildren

HEINRICHS, ABE E. , San Jose, Calif , member of Lincoln Glen MB Church, San Jose, was born Dec. 3, 1913 , in Hampton, Neb , to Cornelius H. and Agnes Ediger Heinrichs, and died Nov 26, 2008, at the age of 94 On Aug 23, 1936, he married Ruth

Harms, who predeceased him He is survived by one son, Earl and wife Martha, four grandchildren and five great-grandchildren

HEINRICHS, FLORENDA FLORENCE, Fresno, Calif , of Bethany MB Church, Fresno, was born Nov. 24, 1919, to Jacob and Gertrude Flaming in Paxton, Neb , and died Jan. 21, 2009 , at the age of 90 On Dec. 11, 1937, she married Willie Heinrichs, who predeceased her in 1989 She is survived by two sons, Kenneth and wife Roberta, and Rodney and wife Jeanette; two daughters, Ellen and husband Dewayne Goertzen, and Muriel and husband Kenneth Quenzer; one brother, Gilbert and wife Peggy, eight grandc hildren and 13 great-grandchildren

JANTZ, GLADYS, Hillsboro, Kan., of Hillsboro MB Church, was born July 10, 1918, to Henry and Lydia Groening in Lehigh, Kan., and died Jan. 2, 2009, at the age of 90 On May 1,1938, she married Harvey Jantz, who predeceased her in 1998 She is survived by one daughter, Delora and husband Jerry Decker of North Newton , Kan , two granddaughters and four great-grandchildren.

KOVACH, ANN SCHULTES, Denver, Colo., member of Garden Park Church, Denver, was born Jan. 28 , 1925, and died Dec 27, 2008, at the age of 83. On June 8, 1944, she married Edmond Schultes, who predeceased her Feb. 2, 1993 On June 2, 2002, she married Julius "Rocky" Kovach, who survives. She is survived by two sons, Paul and wife Laurel. and Loyal and wife Jane; one daughter, Juanita and husband Dennis Simonich; one brother, Lawrence and wife Delores; two sisters-in-law, Ruth Lautt and Lora Lautt, 14 grandchildren and 20 great-grandchildren.

REDDIG, WILMER W. , Missoula, Mont., former member of Lustre IMont.1 MB Church, was born Dec 8, 1919, in Lustre and died April 6, 2008, at the age of 88. In 1943, he married Florence Teichrow, who predeceased him in 1993. He then married Frieda Teichrow, who survives. He is survived by four sons, Marlin and wife Bonnie of Wolf Point, Mont., Dean and wife Julie, Dan and wife Meredith, and Ron and wife Jeri, all of Lustre; three daughters, Barb and husband Allen Wall of Wolf Point, Dorothy and husband George Keyes of West Chester, Pa., and LaVonne and husband Bob Johnson of Bloomfield, Mont.; one sister, Ella and husband Elton Berg of Kansas; one sister-in-law, Mary Reddig of Glasgow, Mont.; one brother-inlaw, Ben Zerbe and wife Marilyn of Colorado, 21 grandchildren, 26 great-grandchildren and one great-great-grandchild

SCHROEDER, ERNEST I., Buh ler, Kan., member of Buhler MB Church, was born Jan 18, 1917, to David H and Mary Neufeldt Schroeder near McPherson, Kan , and died Nov 26 , 2008, at the age of 91 On April 14, 1941, he married Elma Duerksen, who survives He is also survived by two sons, Roy of Solana Beach, Calif , and Gilbert, of Inman , Kan ; one daughter, Judy Michels of Las Vegas, Nev ; two brothers, Dave and Milo, both of Buhler; one sister, Gladys Ashworth of Fresno, Calif , one grandchild and two great-grandchildren.

C Lear in gHOUSE ··

Senior Pastor: Salem MB Church of rural Bridgewater, SO, is seeking a Senior Pastor. The pastor is to provide spiritual and pastoral leadership to a group of approximately 60 believers. The pastor must have a heart to reach out into the rural community and be aware of the challenges of this ministry Located 45 minutes southwest of Sioux Falls, SO, the church is situated in a vibrant farming community. A job description is available upon request. Send resume or inquiry to the chairman of the search committee: Richard Walter. 26865 433rd Ave • Bridgewater, SO 573 19 or e-mail rwalterlaunitelsd.com 12/31

Lead Pastor: Hillsboro MB Church, a congregation of 400+, is seeking a lead pastor with a vibrant relationship with Jesus Christ. The successful candidate is expected to bring spiritual vision and direction for the church's mission and programs, have positive relational skills and a strong preaching/teaching ministry The lead pastor is one who desires to lead, develop and partner with other members of the pastoral staff and lay leadership team This intergenerational church is located in a progressive college town Seminary graduate preferred Please send resume to Pastoral Search Committee, Hillsboro MB Church. 300 Prairie Pointe. Hillsboro. KS 67063 or e-mail inquiries to: hmbcsearchlayahoo com.ll1/121

Faculty: Faculty position opening soon in the Marriage. Family & Child Counseling department at MB Biblical Seminary. Join the team at MB Biblical Seminary's campus in Fresno, Calif , a community rooted in the Anabaptist and evangelical traditions This position will be at the assistant or associate professor level. In addition to a strong emphasis on the integration of counseling and the Christian faith, the seminary's MFCC program includes a priority of helping students grow in a wide range of areas not limited to academic achievement and counseling skills. Teaching and mentoring are prioritized but research is encouraged MFCC faculty functions as part of an interdisciplinary team with Bible, Theology and Missions faculty. For complete details and resume information, please visit www mbseminary.edu/employment. 17/111

The Mennonite Heritage Cruise and its international resource team, including historian Paul Toews and genealogist Alan Peters. invites you to join the 15th annual cruise in Ukraine on the Dnieper River and Black Sea in late September 2009 This has been the ultimate 15-day roots discovery experience for 2.500 descendants of Russian Mennonites. For details of the cruise Google "Mennonite Heritage Cruise" or phone Marina Unger 1-800-387 - 1488. ext. 2827.13151

Come hear the marvelous 175 voice West Coast Mennonite Men's Chorus, directed by Robert Plett. The Fresno concert will feature the Friesen family in tribute to their father Dietrich. the first WCMMC director. This terrific men 's chorus is known for excellence in 4-part harmony rendition. You will love the concert 2009 Concert Schedule : April 5, Bakersfield, Laurelglen Bible Church, 2801 Ashe Road , 5:00 p m ; April 19, Fresno, Peoples Church, 7172 N Cedar Avenue, 6:00 p.m For information or recordings : Ken Eirich, 559-251 -3345, mrkeliljuno com 111101

Change hasn't changed

Read old dictionaries and be entertained

Something that fascinated me as a college English major (other than the folly of my nebulous course of study) was the debate about language between the "prescriptives" and the "descriptives." The "prescriptive" group said that language should adhere to prescribed standards and not change with the whims of culture. The "descriptive" camp said that language changes all the time and we should go with the flow.

I lean toward the latter view, though I realize things can go too far. (U R GR8 & I HEART U!!) But the evolution of language can't be stopped. Especially by the frowny folks who correct everyone's speech, otherwise known as the people you want to get away from. (,That is not correct, sir. The proper usage is 'the people from whom you want to get away.' And sticking out one's tongue, sir, is considered rather gauche.")

The example of language change I often think of, uh, I mean of which I often think, is the word "awful." Today it's used to describe something bad. The original meaning of the term, however, was "full of awe or reverence" as in "awe-full." We won't go back to using the word that way, but it would be fun to try. Here's a song idea for opening a church service: 'J\.s I come into this place, a sense of awfulness fills my face." OK, maybe that's not so great. Which would make it awful in the modem sense.

You can find the old definition of awful in Noah Webster's American Dictionary of the English LAnguage from 1828. I recently got a facsimile of the volume as a gift. It's interesting to browse for words that have changed or have gone out of use. One amusing entry I found is "acomed," which means "furnished or loaded with acorns." You know, those beret-capped nuts from oak trees I can't say I've heard anyone declare lately, 'Tm all acomed up." Perhaps acorns were more prominent in early American life than they are now.

Another old word that made me smile is "enthusiastical." I thought that was just a comical, made-up way to say "enthusiastic." But it seems that "enthusiastical" was once a common term for 'bighly excited." In the 1828 dictionary I did not find "ginormous," though.

A word I didn't expect to see in the historic Webster's is "Ketchup "

I hadn't realized that term was so old. But in 1828 it didn't refer to the tomato stuff we smear on

hamburgers, but rather "a liquor exttacted from mushrooms, used as a sauce." In those days, I gather, you could ask for Ketchup on your steak without getting a condescending sneer from the waiter.

Trying to think of another term that might have changed in the last 180 years, I came up with "entitled." The old Webster's defines it as having a claim or a right to receive something, whereas my modem dictionary defines the word as, uh, having a claim or right to receive something.

I guess the meaning of "entitled" hasn't changed. But it seems like our culture's perception of it has People used to understand that they were entitled to prosperity if they worked for it, respect if they practiced honesty and reliability and happiness if they developed a positive outlook on life. Now many feel tled to these things regardless of their efforts or behavior, or lack thereof. That sense of entitlement bugs a lot of people these days.

A word that hasn't changed is "change." In 1828 it meant, "to make different," and today it still means, "to make different." But the term has been prominent lately. A president just got elected with "change" as a campaign platform. That was interesting. It seems like half the people I know were giddy: "Change is coming! All our problems will be solved!" The other half was less enthusiastic: "No change, no way, no Bama!"

Between those two exttemes is where real change happens. Changes our society needs-and there are plenty-don't develop in an ideological vacuum but in the everyday efforts of life, relationships, work and service.

This is also true in our churches. When changes are proposed in a church setting, I've seen the same overreactions that happened in the presidential race. Some want to change everything, and others want nothing to change. Some want to trash all that's gone before and start from scratch, others want to lock the doors and preserve their church experience like a museum.

Neither of these exttemes is helpful. Change for change's sake tends to be faddish and temporary. Resistance to change leads to irrelevance. As Christians we have a foundation that doesn't change, which is the message and presence of Jesus. But as we follow Jesus we do change. We find new ways to reach out and meet needs and communicate the message, because the language of culture changes.

Refusing to change with the times is like being enthusiastical about getting acorned. It just doesn't translate

'1J Comment on this column by going to usmb.orglchristian-leader

Ministry and the art of car maintenance

Pastors need more than an occasional oil change

Ihave an SUV that causes me much grief. My husband, who can fix almost anything, recently replaced the broken differential, fixed the air conditioner and changed a fistful of little electronic sensors and doohickeys. Still, the transmission slips and the engine knocks. The speedometer is completely unreliable. Various warning lights flash from the dashboard almost continuously-the "brake" warning being particularly disconcerting. Unrepaired hail damage gives it a wounded appearance. Strange noises emanate from strange places. The poor thing rattles and quivers like a dying creature.

It's been a great vehicle. Honest. It has hauled bricks, scorned blizzards, towed trailers, made grocery runs and carpooled kids without complaint for a decade. It hasn't asked for anything more than an occasional oil change, so we haven't given it any further attention.

Which may be the problem. Maybe somewhere along the way we should've invested time and money in a more extensive examination and tune-up.

Pastors are a bit like my Suv. Not because of the ugly hail damage, but because they work hard, pouring themselves out in service. They teach, lead, guide, administer and counsel, sometimes for decades, without asking for more than an occasional vacation-the human equivalent of an oil change.

Maybe we should invest more in them. We at the CL believe

morally or just plain given up.

Roger Ediger, moderator of the Enid congregation as they processed the decision to provide a sabbatical for Schmidt, points out that the stressful nature of ministry means pastors need extra maintenance. Ediger says, 'We would all benefit from a break in our occupational activity, and from time to time we take vacation. But being in the limelight of the congregation and carrying the burdens of many people and their spiritual needs perhaps fits into a different category." He calls a sabbatical "a good investment in the life of our pastor."

As I gathered input from pastors for the article, two things stood out: First, while all six pastors agree that their sabbatical helped to get the engine running smoothly again,

\Ve at th e cr. believe that our pastors n eed more than ;;In o c ca si onal oil change : from time 10 time th e\' n ee d a

each had a different plan for their sabbatical, tailored to their specific goals and needs. An educational seminar won't help the pastor who truly needs a quiet retreat time, and vice versa. No two real tune-up to keep smoothly. -

that our pastors need more than an occasional oil change; from time to time they need a real tune-up to keep running smoothly. That's why this issue explores pastoral sabbaticals CResting on " ) purpose, p 22

Garvie Schmidt, pastor of Enid (Okla.) MB Church, talked to us via e-mail about his recent sabbatical as we researched this article. He told us, '1\s I look at my life before the sabbatical I could best compare it to a car that had been running hard without regular times of scheduled maintenance. During this sabbatical I had a chance to pause, look under the hood and find that I needed to make some adjustments in my inner life. I needed a spiritual tune -up."

The job of full-time pastor is notoriously challenging . Ed Boschman, executive director of the U.S. Conference, points out in his column this month that pastors face low wages, limited respect, opposition, family stress and loneliness (Conference Call, p. 5). We've all heard stories of pastors who have burned out, failed

pastors have exactly the same needs, so we need to work with them to determine what kind of maintenance they need.

Second, all the pastors we talked to said this was their first sabbatical. Several had been in ministry for decades without a significant break. Dennis Fast, Gaylord Goertzen and Steve Toews each have over 30 years in ministry. Garvie Schmidt has just under that, with 27 years. I'm not a pastor, but it seems to me that's a lot of miles without a major tune-up.

So, here's a question to ponder: Does your congregation have a sabbatical policy? When was the last time your pastor had a chance to check under the hood and make necessary tweaks? If your pastor is looking a little battered and weary, if his sermons rattle and clank a bit, maybe a sabbatical tune-up is overdue. Sabbaticals are an investment in our leaders that promises many miles in return.-MH

JEJ Post your comments to this editorial by going online to usmb.orglchristian-Ieader.

You can support the growth of God 's kingdom by assisting MB churches through an investment in our MB Loan Fund Certificates. You can own this investment outright or through a TRADITIONAL, ROTH , or SEP IRA. While you earn interest, we are able to make loans to churches that are expanding their ministry. You too can be part of transforming lives!

CARING FOR THOSE ON THE MARGINS

God's Vision for Justice in I Kings

Seminary

Biblical

Faculty members reflect on the books of the Bible that have most influenced their faith and shaped their lives

While teaching the Book of Psalms this semester, students have been amused to hear me say again and again, "This is my favorite psalm." I could just as easily claim multiple favorites when it comes to books of the Bible. How can I pick just one favorite?

But I have been asked to focus on one favorite book of the Bible, and I have decided to write about 1 Kings. I am captivated by this book of the Bible because I am convinced that God wants to use it to speak to Christians today about his passion for justice. While the rest of Kings develops this passion, I'll limit my comments to 1 Kings I-II.

1 Kings opens with stories that include my favorite biblical character, David, although he fades from the scene. It is Solomon who seizes the throne and the initiative in the story.

King Solomon represents the power of the empire. Solomon gains the throne through court int"rigue. He cements his hold on power through clever marriage contracts with other world leaders. He attempts to guarantee his position through overwhelming military superiority. He manages his power to gain economic advantage and live in wasteful luxury. He even tries to manipulate his relationship with God to assure personal advantage.

My reading of the story is that it tells us about God's priority: justice. Biblical justice includes western democratic concerns of equity and fairness-the law applies to all with equal force-but it goes beyond democratic ideals. Biblical justice concerns not only right living according to the law but also making the right laws. God's law achieves justice, exercising preferential treatment for the people on the margins-aliens, widows, orphans, and the poor.

In the end, God judges Solomon because he turned away by failing to keep the law-indulging in practices of idolatry and marriages with foreign women-but also because he failed to be concerned for justice, God's justice.

In 1 Kings chapter 3, Solomon asks for wisdom for the purpose of practicing justice (1 Kings 3:9). Solomon uses his wisdom to determine the birth mother in the conflict between the two women each claiming to be the mother of an infant. Israel holds the king in awe because God had given him wisdom "to administer justice" (3:28).

But Solomon's accumulation of gold, horses and chariots, and foreign princesses (read-wealth, weapons, and women) is not a Golden Age. Rather these actions fly in the face of royal justice that is described in Deuteronomy 17: 14- 20, which explicitly prohibits such accumulation.

aliens,

God's law achieves justice, widows, exercising preferential treatment orphans, for the people on the margins- and the poor.

1 Kings 4:21-28 is an oft-neglected indictment of Solomon's failure to practice God's plan for justice. The rhetorical aims of this text are hidden in most English translations of the Hebrew. A simple reading of this passage in English seems to glorify Solomon's exercise of imperial power to Israel's advantage: all Israel and Judah "live in safety under their own vine and fig tree" (4:25). Verses 27-28 deconstruct this happy appearance. "They" (the Hebrew does not explicitly mention the Israelite district governors) provide the bounty of Solomon's table and stable, each according to his "quota." The word translated "quota" is the Hebrew term mishpat (justice). Can't you just hear the reader retelling the story of Solomon's rule and spitting out this word with derision? Solomon follows the empire's rather than God's definition of justice.

The words of the pagan queen from Sheba seem to speak for God to Solomon and directly to me: "Blessed be the Lord your God ... Because the Lord loved Israel forever, he made you king to execute justice and righteousness" (10:9). Sadly, Solomon missed that vision. Let us not miss it but see clearly that God's will for us is biblical justice-especially for the ones in need.

Lynn lost, PhD is Acting President for MB Biblical Seminary.

In Touch is a twice-annual publication of MB Biblical Seminary. MB Biblical Seminary heartily embraces the goal of inspiring and equipping men and women to live as disciples of Jesus Christ, and to serve and lead in the church and in the world. As a part of that mission, In Touch strives to bring faith to life.

Editing, design and layout: Brad Thiessen

We want to hear from you! Have questions or comments about this issue of In Touch 7 Ema il them to fl'esno@ mbseminalyedu.

Facing the Messiness

Paul's letter to the Romans

In some ways Romans picked me, I didn't pick Romans-at least initially. When I came to teach at MB Biblical Seminary, fresh from graduate studies in Montreal and missionary work in St. Petersburg, Russia, the dean asked me to teach Romans. That was ten years ago. Who would have thought that this request could turn into such a profound appreciation for the Apostle Paul's letter to the Romans? Since then, I have taught the contents of this book many times in churches and schools, and have written articles and even a whole commentary on its argumentation.

Over these years of reading and re,reading Romans, my sense is that here we have Paul's ringing testimony to a very simple but profound argument-God is one and God is fair. In other words, God can be trusted to shepherd this enterprise called creation to its goal, in spite of appearances to the contrary.

In addition, Paul's affirmation of God's trustworthiness is a pow, erful word of hope, even many centuries later. We have similar questions when we face the messy realities of life. Can God be trusted? There is much that is not right, much that begs the ques, tion of whether God is faithful or fair. At times we may wonder if there really is a story of God's people arching through time and calling for our participation; sometimes it feels like the story is more about each person trying just to make sense of it all!

In other words, it may seem like we are being forced to choose between our embrace of

the ancient story of God's people or our contemporary experience of meaning, making.

Must we choose one or the other? I don't think so. Paul refused this option. He refused to abandon his experience of the crucified and risen Lord in order to salvage his confession of God's promises to Israel, which seemed to contradict his experience (a crucified Messiah?). At the same time, he refused to abandon his confession of God's promises to Israel-something he held close because of his Jewish heritage-in order to salvage his experience of the risen Lord in multi, ethnic house churches, which seemed to contradict his received understanding of the shape of God's people (a multi, ethnic people?).

Somehow, Paul was able to negotiate the tension of holding both his experience and his confession in the midst of pressing realities like rejection, confusion, ambiguity, and apparent contradiction.

Romans is the story of Paul doing the work of living through the tension of experience and confessioncontinually deferring the resolution in the confidence that God can indeed be trusted to accomplish the ancient promise, even if the evidence appears to point in the opposite direction. This is good news!

But then again, this is not really new. People of faith from the beginning of time have had to take hold of the same tension in order to move forward through the messiness oflife. No wonder Paul's letter to the Romans circulated so rapidly around the Mediterranean world and found its way into our New Testament. It has the enduring quality of offering a ringing testimony to God's faithfulness, God's invitation, and God's empowerment.

Jon Isaak, PhD is Associate Professor of New Testament for MB Biblical Seminary.

"It may seem like we are being forced to choose between our embrace of the anc ient story of God's people or our contemporary experience of meaning-making . "

the po-w-e;y t!f the R

The Comfort Psalms of Isaiaq,40 ... 66

This beautiful book of comfort was first made my own through Handel's Messiah. Singing those alto recitatives for voice lessons, and the majestic choruses in choir, forever imprinted the words and beauty of Scriptural images in my mind, heart and soul. Maybe it was in part the powerful music that made them stick, but for over fifty years they have served me well. Today as Israel and Palestine again go to war, I read these psalms from beginning to end and pray them anew for a world that is on destruction and despair. "'Comfort, 0 comfort my people,' says your God, 'Speak tenderly to Jerusalem and cry to her that her warfare is accomplished.'" I listen for "the voices crying out in the wilderness, preparing the way of the Lord, and making straight in the desert a highway for our God."

The power of the poetic, the Biblical imagery, the visual signs and the cadences of the Hebrew acrostics and rhymes all empower this block of Scripture with uncommon grace and beauty. They are easy to memorize, and have served me well in times of struggle, doubt and disappointment. When JFK was shot in Dallas, John Howard Yoder preached on the text ''All flesh is grass ... the grass withers, the flower fades but the word of our God will stand forever."

When my family was evacuated out of Biafra in the midst of the Nigerian civil war forty years ago, we celebrated Advent in our almost empty house in a new town, new country, and new assignment by reading those comfort psalms, all of them aloud to each other by candlelight, one each night of Advent. It is a family tradition we return to now and again, and one we have passed on to other families. In my work as a counselor, teacher and therapist, I have shared from these comfort Psalms many times with my clients and students who were struggling with insurmountable difficulties or unanswerable questions.

Over the years, I have sung many more of these texts in church choirs, congregational hymns, and private times at the piano. They have taught me to pray, to write my own poetry, to lament, to hope, to invest, to find and create bloom in the midst of dry and barren deserts, whether those are of my own making or are imposed upon me unexpectedly. As texts for preaching and texts for living, they have served me well. The evocative

(continued on next page)

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Bounded or Centered?

The Book of Galatians

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The sun beat down on the tin-roofed building on a dirt street in Tegucigalpa, Honduras. In the midst of a Saturday workshop I was leading on Bible study methods a woman said, "My friend told me that since I cut my hair I am no longer saved. Is she right?"

After offering a compassionate word I said, "read Galatians and you will find the answer to your question." Immediately three others asked similar questions. In an effort to rescue the planned agenda and take advantage of their interest in the topic I said, "Let's study Galatians next Saturday."

I suggested Galatians because it addresses the question of salvation by works and affirms that we are saved by God's grace. I already knew that, and did not expect to be transformed through the study. I was wrong. Seventeen years later, after having led

"My friend told me that since I cut my hair I am no longer saved. Is she right?"

many workshops and courses on Galatians and written a book focused on Galatians, I continue to learn from this letter and God continues to use it to challenge and transform my life. While preparing for the next Saturday's study of Galatians, I read an essay by Richard Hays that began my passionate engagement with this Pauline epistle. Hays' essay invited me to put aside Luther's experience and let the letter itself shape my understanding of why Paul wrote it. I observed Paul's deep concern that the unity of the Christian community was being threatened by confusion over who belonged to the church and what they had to do to maintain that identity. I still saw Paul proclaiming that individuals are saved by grace not works, but I now saw he proclaimed so much more-that Jesus has rescued us from the present evil age and its distorted understandings of God and the church (Gal. 1:4).

Paul's deep concern (was) that the unity of the Christian community was being threatened by confusion over who belonged to the church and what they had to do to maintain that identity.

Galatians critiques one way of defining Christian community and offers another. When talking about Galatians I often use terminology that I borrow from the late Paul Hiebert, an MBBS alumnus and missionary anthropologist. He wrote that a bounded group creates a list of essential characteristics and uses them to draw a line that determines whether a person belongs to that group or not. A centered group is created by defining a center and observing a person's relationship to the center. The group is made up of all people moving toward the center. In terms of Galatians, Paul's opponents display a bounded group approach by asking questions like: "Have you been circumcised? Are you believing the right thing and eating with the right people?" A centered group, rather than concentrating on the boundary line, focuses on the center-God. Therefore, the critical question is: To whom does the person offer his or her worship and allegiance? In terms of Galatians we might imagine Paul asking centered questions like: ''Are you living according to the new creation reality created by God's action through Jesus Christ? Are you trusting God for your security, rather than placing your security in certain rituals and beliefs? In which direction are you heading?"

I thank God for the privilege I have had to study Galatians with churches, students and church leaders. I have seen God use this letter to free them from the enslaving and alienating ways of a bounded group approach.

Attempting to do church in a centered group way, however, brings new challenges and questions. Do we stop talking about ethics? Paul tells us no, definitely not (5:13). Thankfully in the last chapters of the letter Paul models for us how to give behavioral exhortation in a centered group way and how to confront others when they have turned away from the center-Jesus.

The gospel of freedom proclaimed in Galatians is more radical than I thought on that Saturday seventeen years ago, and the implications and challenges for individuals and churches are much deeper and broader.

Mark Baker, PhD is Associate Professor of Mission and Theology for MB Biblical Seminary.

Divin Into Life

To understand why I so treasure praying the Psalms, you need to understand that I am the smallest of four brothers My oldest brother was a football star and wrestling champion. My younger brother was a star pitcher in little league. But I did poorly in athletics. I never could figure out how people could hit a baseball that came by so fast. (It was not until two years after I was dropped from the little league baseball team that I discovered I needed glasses. I thought everyone had as much difficulty seeing the ball as I did.) So, all through middle school and into high school, I avoided athletics, knowing I would fail (at least compared to my brothers).

That changed when I met Jesus. As I came to understand that the Lord of the Universe, the God of Abraham, Isaac, and Jacob, saw me as valuable-valuable enough for Jesus to become human, live, die, be raised, and ascend to heaven-my sense of self began to change. I spent time with different people, participated in different activities, and even dressed differently, all because I was moving from trying to earn my worth by impressing people to enjoying the love and acceptance of God.

One of those changes was that I chose to enjoy sports . I thought I was too small to play football so I went out for water polo and swimming. Suddenly, I was competing with champions I was not a great swimmer, but I was good, and I enjoyed it. And it seemed that God enjoyed it too.

Yet. it would be incorrect to say that the old fears and doubts vanished when I met Jesus. In reality, they surfaced every time I put on my suit to swim As I waited for a race, the doubts began to grow and occasionally I convinced myself that I could not win, and so I lost before I even started.

Soon I learned to bring those fears to God. Often the fear was so strong that I could not even find words to pray. That was when I discovered praying the Psalms I would pray Psalm 27 over and over. "The LORD is my light and my salvation. Whom shall I fear? The LORD is the stronghold of my life. Of whom shall I be afraid? "

The habit I began on the deck of the pool co ntinues even now. Every day, I pray the Psalm for the day from the lectionary. In the Psalms I find words to express my feelings before God. My hurts, fears, joys, celebrations and gratitude are all there, wonderfully expressed.

Praying the Psalms has become a way for me to come before God, remembering that God loves me and will take me t hrough the challe nges I face today.

David Bruce Rose, PhD is Associate Professor of Marriage, Family and Child Counseling for MB Biblical Seminary

Source of Growth

The changing power of Philippians

I cannot recall a time when the Bible was not part of my life. Many of my earliest memories are of Sunday school teachers who engaged my imagination with fascinating stories from scripture. Despite these rich early experiences, I struggled to read and understand the Bible throughout much of my growing up years.

This began to change after my freshman year of high school. A powerful experience at summer camp led me to commit my life fully to Christ. This set in motion a period of rich spiritual growth. I began to read the Bible with newfound hunger, excitement and urgency. I sensed God's Spirit inviting me to align my life with the counsel provided in God's Word.

While many of the pages of my Bible became well worn, one New Testament book had an especially significant impact on my formation as a disciple ofJesus. That book is Paul's letter to the Philippians, a epistle penned from a prison cell.

Several passages from this powerful letter challenged, inspired, and encouraged me. As a teenage reader, I was struck by Paul's determination that Christ would be "exalted" in his body, "whether by life or by death" (1:20 NIV). I was challenged by Paul's assessment of "everything" as "a loss" compared to knowing Christ (3:7). Paul's commitment to "press on" (vv. inspired me to persevere in the journey of spiritual growth. The call to "rejoice in the Lord always" (v. 4) and to think about true, noble, right, pure, lovely, and admirable things (v. 8) invited me to experience the transformation of my mind. The bold claim that "I can do everything through him who gives me

strength" (4: 13) encouraged me to rely fully on Christ's sufficiency.

Later, during my years as an undergraduate Bible student, this book continued to play a prominent role in my formation. In particular, I was struck by Paul's assertion that "it is God who works in you to will and to act according to his good purpose" (Philippians 2: 13). These words often became implicated in my classmates' late night debates regarding predestination and free will. For me, however, the power of these words had less to do with profound theological mysteries than with the perplexing mystery of my own heart. How does a young man will and act according to God's good purposes? This question remained a significant part of my internal dialogue for many years.

During my master's studies, one passage emerged as especially impactful. In chapter 2 verse 5, Paul issues this challenge to the church: "Your attitude should be the same as that of Christ Jesus." In the verses that follow, Paul explains what a mindset looks like by appropriating an ancient Christological hymn. These verses have shaped my thoughts about the church in a way that few others have. In fact, I cannot seem to shake the potent impact of these words. Neither can I fully plumb their implications. They have challenged me throughout years of ministry. Now, they factor prominently in the vision of the church that I desire to share with my students. I suspect that I will continue to wrestle with this passage until the day I die.

Cory Seibel, PhD is Assistant Professor of Pastoral Ministries for MB Biblical Seminary.

marH: power of memorLi

bLl clm Gedderc

I fell in love with Mark when I memorized it. It's true - that was the biggest factor in my love affair with this Gospel! While memorizing, I paid careful attention to exact wording, to similarities and differences between texts, and to the exact sequence of the narrative In so doing, I discovered that all the old prejudices against this Gospel were just plain wrong. Like these:

"Mark is a Reader's Digest version of the more illustrious Matthew." Some churc h that. On the contrary: the re are lots d that another viewpoint h eld by st;cond , .t , is far more probable, Mark is Gospel and Mark ' s source is the preaching of Peter. Assuming both Matthew and Luke used much of the Gospel that God inspired Mark to write, Mark's Gospel Just might be the most influential book ever wri tten!

"Mark was an uns kill ed co ll ec t o r o f earlier traditions." That's what lib er a l sc holars of the 18th century claimed. On th e contrary:

Mark masterfully wove together reliable traditions into a compellin g narrative.

"Mark paid no attentio n to sequencing." A lead ing sc h o lar a ce ntury ago claimed that M a rk "di d n ot t hink through from one point in hi s prese n tat io n to th e next Not by a s ingle syll a ble do es he indic a t e th a t h e d es ires to see two facts brou ght into conn ec tio n

political tract or as a polemic for a dissident church community, thinly disguised behind a theological veneer. On the contrary: the practical applications of Mark's Gospel (and yes some of these are political, some are "churchly", many are [uncomfortably] relevant to a post-modem and post-Christendom world) are rooted in a dee p a nd profound theological vision of a secretly coming ki ngdom, which God is bringing to reality 'throu gh Jesus and t he community of his disciples. , ' :',Ma rk is ju st an un skilled Greek writer." Indeed, his Gre e k is s impl e . T h a t is why beginning Greek students often read it ,But Ma rk 's simple style should not deceive 'I , us intO' d o ubting th a t h e was a mas t e rful literary artist! On the co ntr ary : M ark's pro fo und t re asures are often found prec isel y by paying cl ose a tte ntio n to how the text alludes to Old Testament tex t s, othe r parts of Mark's narrative, and the world of the read e rs.

aLL chiS I dlscouered --1USC bLi memorl21ng marH. weLL. maLibe I'm eHaggeraclng a blc.

which h e happens t Q t ell o n e after the o th e r." On the co ntr ary : Mark fre q u e ntl y drops clues !l,bo u t a text's m ea ning precisely by e mbe dding i t in to a co ntext that provides an interpretive le n s. Wa t c hing fo r t hose clues has endlessly fascinat ed me !

"Mark subverted the truth." Another lea ding scholar a century ago claimed Mark invented a "Mess ianic Secret Theory" to cover up the embarrassing fa c t th a t Jesus did not claim for himself wh at the early church cl a imed for him. On the contrary: Ma rk shows the subtle ways that Jesus made claims for himself that were only visible and audible to those "eyes t o see" and "ears to hear". Not all scho lars can 'be counted among these !

"Ma*'s ' message is non- theologica." No a -few ' scholars h;},e misju dged Mark' s Gospel as a subversive

All this I discover ed jus t by memorizing Mark. Well, mayb e I'm exaggerating a bit . It also helped that I wrote a dis s'ert at io n o n Mark , publish ed a few books on it, taught and preached fr o m it a million times. But the good start I got really came by memorizing it.

Want to fall in love with a book of the Bible yourself? Did I drop a broad enough hint how you might get started?

Timothy Gedde rt, PhD is Professor of New Testament for MB Biblica l Se minary. I

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