During this 500th anniversary year of Menno Simons's birth, is the legacy of his leadership ethnic baggage or a theological birthright?
FIRST WORDS from the editor
" ICONSIDER myself a Christian, not a Mennonite." I've heard that comment occasionally when someone raises the topic of "Mennonite identity." If I was braver, I'd ask more people what they mean by it. Maybe they can't relate to the ethnic component of "Mennonite." Or, maybe they reject Mennonite doctrinal distinctives, like nonresistance.
Given the tone, sometimes I think they simply reject the notion of denominational labels, period, and want their only identity to be in Christ.
The latter sentiment sounds theologically correct, but it misses a practical truth: Christians understand the life and call of Christ differently. At some point, we must align ourselves with a group whose interpretation of "Christian" reflects our own.
So what does it mean to be "Mennonite"? Is it ethnic or theological-or both? John Longhurst begins the discussion by describing a current reality: more and more churches are dropping the "Mennonite" name (p.4). He also tells us why he has come to claim the label as his own.
Cal Redekop then challenges the notion that "Mennonite," even if it carries an ethnic connotation, is the reason our churches aren't growing (p.S).
John Redekop declares that "Mennonite" has both an ethnic and theological meaning (p.10). To avoid confusion, we ought to change our denominational name. He also does a fine job of outlining what we mean by Anabaptist/Mennonite distinctives and heritage (pp. 12,14).
Chuck Goertz concludes with stories of people who exemplify the spirit of Menno Simon's radical reformation-and pleads for more folks to follow suit (p.1S).
We hope these articles help us think about our spiritual identity in Christ. More than that, we hope you will be encouraged to live it out daily.-DR
COMING
• NOVEMBER 8-9-Pacific District annual convention, hosted by Laurelglen Bible Church, Bakersfield, Calif.
• JANUARY 7-12, 1997-India 97, Assembly 13 of Mennonite World Conference, Calcutta, India
• JANUARY 19, 1997-U.S. Conference "Peace Sunday."
• FEBRUARY 5-7, 1997-General Conference board meetings, Fraser Valley, B.C.
• FEBRUARY 27-MARCH 2, 1997-U.S. Conference board meetings, Fresno, Calif.
• MARCH 2-4, 1997-New pastors orientation, Fresno, Calif.
More and more Mennonite congregations are dropping the name of our founder. Is it justified? BY JOHN LONGHURST
8 'Mennonite' phobia
Many Mennonite churches and groups have dropped the name IIfor the sake of growth." Perhaps, though, we fear more than the ethnic baggage. BY CALVIN W. REDEKOP
10 What's ethnic? What's biblical?
Like it or not, IIMennonite" carries a double meaning. Let's concede the ethnic component and choose a different label for our faith perspective. BY JOHN H. REDEKOP
15 Ordinary people, extraordinary lives
Some Christians continue to flesh out the countercultural nature of the Anabaptist heritage-a witness that is needed today more than ever. BY CHUCK GOERTZ
DEPARTMENTS
Ph'lip Side . ....
• Conversation starters FEATURES - Theme: Mennonite
by Philip Wiebe 18
• Smile-if you want to Inquiring Minds by Marvin Hein 19
• Existence after death
• The Apostles Creed's "holy catholic church" On the Journey. ............... .. by Rose Buschman 20
EDITOR Don Ratzlaff
ASSISTANT EDITOR Connie Faber
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• By any other name
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hat does it mean to be IIMennonite ll ?, Why are so many of our churches dropping the name? These are timely questions for Mennonite Brethren today. On the one hand, 1996 is the 500th anniversary of our namesake, Menno Simons. Of more contemporary concern, u.S. Mennonite Brethren are embarking on an aggressive renewal and church planting thrust called Mission USA. Beyond the name issue itself lies a larger question: What kind of churches do we hope to become and to begin? Is IIMennonite" ethnic baggage from our past or is it a faith identity still relevant and needed as we near century 21 ?
BY JOHN LONGHURST
at's ir
IVE HUNDRED YEARS AFTER
the birth of Menno Silllons, "Why are so lllany Mennonite churches dropping the nallle of their Anabaptist leader?
A search of conference yearbooks shows that more than half of Mennonite Brethren churches in the United States and Canada no longer have the word "Mennonite" in their name (182 out of 347 churches). The figure is similar for Canada's Evangelical Mennonite Conference and Evangelical Mennonite Mission Conference churches (24 out of 49 and 14 out of 29, respectively).
But the situation is the opposite for the Mennonite Church, where only 12 percent of 1,100 churches no longer use the name, and for the General Conference Mennonite Church, where only 47 of 405 churches (12 percent) no longer identify themselves as Mennonite in their name.
Churches that drop the word "Mennonite," are more likely to use "community church," "Bible fellowship" or "Christian fellowship" to describe themselves. Some have unique names such as The Meetingplace, The Church Without Walls, Harvest Celebration Center or the Upper Room Church.
Impediment to outreach?
The main reason for dropping the name is the belief that it is an impediment to outreach. "My experience is that people are at best confused or uninformed or at worst-negatively inclined by the word 'Mennonite,'" said Ed Boschman, who was pastor of Willow Park Community Church in Kelowna, B.C., before accepting the role of executive director of Mission USA, the new renewal and church-planting thrust of the U.S. Conference of Mennonite Brethren Churches. "When they do know something about us, they think of us as
a name?
IDENTITY
being Germanic, an ethnic community. This creates hurdle rather than building bridges."
Until 1988, when it moved to a new facility, the 50-year-old church was known as Willow Park MB Church. Since that time the membership has almost doubled.
Irvin Wiebe, former moderator of Westside Community Church, formerly Morden (Man.) MB Church, said the church dropped the word "Mennonite" because it "reinforced the notion that the church was only for those with Mennonite names. We wanted to be seen as a church for the whole community. "
Wiebe said that since making the change five years ago, about half a dozen new people who don't have a traditional Mennonite background have come to the church, which was founded in the 1930s.
For Ewald Unruh, executive director of the Canadian MB Board of Evangelism, choosing a name isn't a simple question. "Churches need to think about the context where they are being established," he said. In some cases, he said, using the word "Mennonite" can aid in outreach, but in others it can hamper it. Almost no new Mennonite Brethren churches choose to use the name.
Sneaky evangelism?
Some critics say churches that go this route are being sneaky. Boschman disagrees. "We aren't trying to be sneaky about our denominational affiliation-it's printed on the materials we hand out on Sundays," he said. "We want to connect with people on the basis of our relationship to Christ, then share our Anabaptist story. By then we've already bridged. "
Unruh uses the analogy of first and last names. "When I meet someone, I say my name is Ewald," he said. "If they want to know more about me, I tell them my last name. This places me in a family."
The goal in church planting, he said, is "first to establish a congregational identity, then the
denominational identity. It starts locally, then spreads out."
Keeping the name
Why have few MC or GC churches dropped the name? "Perhaps it's because we have a longer history in North America, dating back to the 1700s," said Everett Thomas of the Mennonite Church Board of Congregational Ministries. "Our roots are deep." Also, he said, the Mennonite Church "has a keen sense of conference. If a church decided to change its name, other churches would ask questions. There is a sense of mutual accountability. "
He also thinks there exists "a significant appreciation for the Mennonite distinctives such as
IDENTITY
peace, service and discipleship."
For Thomas, the name isn't an impediment to outreach. "The Mennonite Church is growing, not declining," he said. "We can do evangelism without giving up distinctives."
Tym Elias, staff person for outreach and church planting for the Conference of Mennonites in Canada, agrees. "Our vision for who we are as a church has a lot to do with it," he said. "Our birthright is the Mennonite vision. People are attracted to that vision. Churches that emphasize that vision are growing."
'More Anabaptist'
Among the churches dropping the name are ethnic, or cross-cultural, congregations. These are the new Korean, Hispanic, Slavic, Chinese, Indonesian and other churches choosing to affiliate with Mennonite conferences. Few use the word "Mennonite" in their name. This doesn't mean, however, that they don't prize Mennonite distinctives, said Loyal Funk, who helps coordinate cross-cultural ministries for the u.S. Conference of MB Churches.
"On issues like peace, the sacredness of life, or separation of church and state, they are more Anabaptist than most American Mennonite Brethren," he said, noting that the new Slavic
BECOMING MENNONITE
A personal story
by John Longhurst
I/For me, being Mennonite is more than culture and ethnicity. But it's also more than being like all the other evangelical groups in North America today. 1/
churches will not permit people to join if they belong to the military and that the Koreans identify themselves as "evangelical Anabaptists."
As for why they don't use "Mennonite" in their names, Funk said, "That word conjures up a Germanic background that just doesn't suit them. We can't expect them to accept our cultural background."
Bucking the trend
Not every new church has dropped the name. The Mennonite Brethren church in Moncton, New Brunswick, used to call itself the Riverview Bible Church, but today it is the River of Life Mennonite Brethren Church.
Why the change? According to Chris Standen of the River of Life leadership team, "There are a lot of independent splinter churches in the city which don't have good reputations for longevity or financial credibility. As a result, many people are reluctant to visit them. Our former name, plus the fact we meet in a rented facility, made us sound like one of them. We believed it was important to show that we are affiliated with a denomination."
This spring the church did a door-to-door campaign to invite people to a free pancake breakfast. "About one in 10 asked who Mennonites are," he
7wENTY YEARS ago, I became a I Mennonite. At the time, I had no idea what a Mennonite was. Until I joined, I didn't even realize that the various Mennonite churches in my hometown of St. Catharines, Ont., belonged to different conferences. I didn't know anything about the peace position. The idea of Christian service was completely foreign to me.
The fact that the church was Mennonite wasn't the reason for joining, but neither did it keep me away. It would be a better story if I had experienced an epiphany about Mennonite distinctives such as peacemaking. But I joined for the same reason many people join a church-I had a spiritual need and the pastor and cong regation were welcoming and caring.
Only later did I discover things like the commitment to peacemak-
ing. When I first heard about it, I wanted to know more. I asked my new friends about it, but theywere vague and noncommittal. They told me not to worry about it, that it wasn't important. It was confusing at the time, but now I think they probably were afraid I would leave the church since my family has a background of military service and I had once belonged to the Air Force cadets.
But the opposite was true-I wanted to know more, and their oblique answers only made me search harder.
Today, I think I am thoroughly Mennonite. I graduated from a Mennonite college and have served with three Mennonite agencies. In my role directing media relations for Mennonite Central Committee Canada, I have even emerged as a
said. "It was a conversation starter."
Also, a number of people were familiar with Mennonites because of the work of Mennonite Central Committee, which has placed volunteers in the city and recently was awarded a major contract to recycle tires and create jobs in the province. "MCC's high profile helps us to connect with people," he said.
Another church bucking the trend is Laotian Mennonite Church of St. Catharines, Onto "For us, the name 'Mennonite' stands for peace," said pastor Kuaying Teng. He said many Laotians, like himself, have experienced conflict and violence. "They want peace," he said. "When they hear what being Mennonite stands for, it opens a door for conversation about our faith."
What about the future?
Funk fears that for u.S. Mennonite Brethren the name change is symbolic of a changing relationship to larger conference bodies. "We are becoming more like a federation of churches, not a denomination," he said. "We used to live and die by the conference dues, but today churches pick and choose what they will support. Half of the churches give hardly anything to the conference."
In the Evangelical Mennonite Conference, "for some the discussion is about whether we are Men-
spokesman for Mennonites in Canada. It's a daunting task, to be sure.
I'm also proud to be Mennonite. I don't feel I need to hide it. The reporters across Canada to whom I relate have a great deal of respect for Mennonites because of the work of organizations like Mennonite Voluntary Service, Mennonite Disaster Service and MCC. Churches that identify themselves as Mennonite are able to take advantage of the goodwill these efforts generate.
AIthough I'm not ashamed to Msay I am a Mennonite, at the same time I'm sympathetic to arguments against using the word in church names because in some places Mennonites have projected a cultural image.
There's no question that over time Mennonites have acquired cul-
nonites or evangelicals," said Menno Hamm, editor of the EMC periodical The Messenger.
Elias said changing the name "strikes at the heart of who we are, and who we want to be. Will we go mainstream evangelical or will we be stewards of our tradition? We have received a calling from Christ to share our unique faith in the world. I don't know of any Alliance churches which are ashamed to call themselves Alliance."
Harry Loewen, editor of the book Why I Am Mennonite, feels strongly that many churches are not just getting rid of the name to do better outreach but also to put distance between themselves and Mennonite distinctives. "This is unfortunate because many people are interested in our heritage," he said. "I wonder if these churches realize what they are losing."
Loewen recently retired after holding the chair in Mennonite studies at the University of Winnipeg for 18 years. "I met many Mennonite youth in my classes who wondered why their churches had never told them the Mennonite story," he said. "Once they knew, they were proud to have that radical Christian background." •
John Longhurst, a member of River East MB Church, Winnipeg, Man., is public relations director for MCC Canada .
tural trappings and ethnic foods.
But I'm not convinced that being a culture is what Menno had in mind when he served the struggling group of persecuted believers that took his name.
If someone has Germanic origins and eats borscht and p/uma moos, they can appear Mennonite, but that's not the most important thing.
Do they know and love Jesus? Have they committed themselves to a life of faith and discipleship? This, more than the ability to tell a Low German joke, is a test of identity for me.
Today, with just over half of the world's Mennonites living in the southern hemisphere, the definition of "Mennonite" is undergoing some profound changes. It is just as valid to talk about Zairian Mennonite culture or Indonesian Menno-
nite culture as it is to talk about Germanic Mennonite culture. What is a Mennonite food? Fried noodles, wild rice, groundnut stew-and verenike.
Forme, being Mennonite is more than culture and ethnicity. But it's also more than being like all the other evangelical groups in North America today.
God has given Mennonites a unique message about peace and practical, hands-on service that isn't shared by many other denominations.
Many other church groups are asking us to help them understand more about how they can be peacemakers or encourage members to live their faith in word and deed.
It would be a shame if we couldn't tell them. •
BY CALVIN W. REDEKOP
'MENNONITE'
Do we fear the ethnicity or the ethics?
OBIA
HE FEAR OF ETHNICITY HAS PLAGUED ALL ANABAPTIST-DERIVED groups for m.ost of their history. The Church of the Brethren, according to historian Carl Bo"Wm.an, rejected "all things peculiarly Brethren" (their so-called ethnicity) in order to be m.ore effective in evangelism.. The Evangelical Mennonite Brethren rejected the Mennonite nam.e and all things Mennonite in 1987, claim.ing that Mennonite ethnicity "Was standing in the "Way of evangelism..
Today, when a congregation drops the Mennonite name a major reason given is that it is thought to be an impediment to outreach. But is it true that this Mennonite name and the ethnic baggage that goes with it hinders outreach? Further, is this a problem only for Mennonites? And finally, are there other reasons for the rejection of Mennonite ethnicity?
To the first question-Does Mennonite ethnicity necessarily hinder evangelism?- the answer is no. Other religious groups, such as the Assemblies of God, have experienced dramatic growth, and they are as ethnic as the Mennonites.
We all know of people who have joined Mennonite congregations because of the principles the church has promoted-ethical living, mutual aid, nonconformity, nonresistance. On the other hand, some Mennonite congregations and conferences that have dropped the name "Mennonite" and the emphases which the name stands for, have grown. The former Evangelical Mennonite Brethren (now the Fellowship of Evangelical Bible Churches) has added a number of congregations during the 1970s and 1980s, though the total membership has grown very little.
Some congregations among other groups, such as the Mennonite Brethren, may also have
grown after disowning traditional Mennonite beliefs and practices. But if growth through new converts can be achieved by those who keep the Mennonite identity as well as by those who drop it, then the reasons for growth, or lack of it, lie elsewhere. The Mennonite name and Mennonite ethnicity can contribute to congregational growth or hinder it.
Research suggests that factors such as friendliness of the congregation and openness to people from different socioeconomic classes are keys to growth. These are mistakenly assumed to be hindered by ethnicity. For example, Mormons and Catholics, both strongly ethnic, can still be friendly to strangers.
The answer to the second question-Is the ethnic problem unique to Mennonites?-is no. One of the most aggressive proponents of dropping the Mennonite identity among the Evangelical Mennonite Brethren, Frank Wiens, admits as much. In 1982 he wrote: "While attending a National Association of Evangelicals seminar on 'principles of penetration,' leaders of six denominations each apologized for their particular [ethnic] heritage, each gave their name and doctrinal distinctives as reasons for their lack of growth, and none of these were Mennonite groups."
It is a myth that Mennonites are an ethnic people and all others are not. The word "ethnic" comes from the Greek ethnos (people) and designates the identification of individuals together around a system of beliefs resulting in a common bond. This is the very thing God had in mind: a holy nation, a people like the Jewish nation God labored to create. Talk about an ethnic people!
All religious groups are ethnic. It is a mistake to assume that Mennonite ethnicity offends and alienates everyone else because others are not "ethnics." The only important variable in the ethnicity debate is the significance of the group's "identifying marker" and the degree to which their markers are different from those of other groups. These markers are the members' beliefs or values. On both counts-significance and difference-the Mennonite tradition ranks high, or at least it has at times in its history. This makes me a proud adherent of the Anabaptist/Mennonite heritage.
The third question-Are there other reasons why the "ethnic" label is so offensive to Mennonites concerned about growth?-holds the key to the possible solution to the Mennonite paranoia about the name "Mennonite" and the concept of ethnicity.
Anabaptist/Mennonite identity was formed around radical religious principles. The resulting peoplehood (ethnicity) has become offensive in modern individualistic society, where Christianity is mainline civil religion, bought and sold at the lowest price. This "supermarket churchism" is the newethnicity.
The result is that as Mennonites compete for converts, they feel the need to water down their beliefs to the lowest common denominator of American individualism and popular culture.
The name "Mennonite" is offensive to some because it has stood-unfortunately, less and less so-for principles that are not popular, such as congregational discernment, binding and loosing (biblical obedience and discipline), the simple life (nonconformity to the world), and nonresistance.
The realissue in the ethnicity debate is assimilation to the dominant culture, which stresses popularity, growth, success and dominance at the expense of the substance of the gospel. Evangelicalism, fundamentalism, revivalism, spiritualism and other "isms" are largely the product and bearers of this culture.
Dietrich Bonhoeffer, the German theologian who sealed his convictions with his life a half century ago, maintained that Christ's call involves
costly grace. Contemporary Christians want cheap grace. Contemporary people do not like a religion that is defined in self-denying, costly terms. Hence, Christianity as understood by the Anabaptist tradition is falling on hard times.
Mass-appeal evangelization, missions and church growth depend on the soft sell-making the Christian faith as palatable as possible, making grace competitively cheap.
Jesus said, "Small is the gate and narrow the road that leads to life, and only a few find it."
What have Mennonites done with this Jesus? •
Calvin Redekop, former vice president of Tabor College, is professor emeritus at Conrad Grebel College, Waterloo, Onto He has just finished a book on the Evangelical Mennonite Brethren.
BY JOHN H. REDEKOP
What is ethnic? What is biblical?
Like it or not, carries a double meaning. A new name may be necessary to communicate our spiritual identity.
CCORDING TO AN OLD SAYING, IF something looks like a duck, "Walks ike a duck and quacks like a duckthen it's a duck. But if you "Were to hear that SOfileone looks like a Mennonite, lives like a Mennonite and talks like a Mennonite, "What ifilage comes to mind? Do you envision someone "Who takes seriously the example and teachings of Jesus in daily life, "Whose lifestyle is simple but generous, "Who serves others and rejects violence? Or do you envision someone "With a particular last name, "With forebears "Who speak Lo"W Gerfilan, "Who sings in four-part harfilony and enjoys a distinctive cuisine?
The truth is, either image would be "correct." The "Mennonite" label has carried-and continues to carry-a double meaning within our denomination as well as our society. That fact frustrates many congregations as they attempt to communicate their spiritual identity to their own members as well as to their unchurched neighbors. An increasing number question whether we should continue using the name "Mennonite," especially at the local level. At the same time, as congregations attempt to unhook themselves from what they see as ethnic baggage, some have also abandoned central tenets of our Confession of Faith.
In contemplating the need for change, we should always distinguish between what is primary and what is secondary, between what is Christian and what is cultural, and, in our case, between what is biblical and what is ethnic. We also do well to keep the following axioms in mind: "Never set something aside unless you have something better to put in its place," and, "That which has stood the test of time has done so for a reason."
Facing the 'Mennonite' truth
Having said that, how do we work through the name issue? Let's begin by acknowledging several basic truths
• Mennonite people who migrated to the Western Hemisphere from Russia and other areas of Europe had become an ethnoreligious people by 1800, if not earlier. This has been documented by James Urry in None But Saints and by many other writers. That contemporary descendants of these immigrants still retain a strong ethnic identity has been documented in my own book, A People Apart, in a doctoral dissertation in anthropology by Miriam Warner, and in many other publications.
Describing a large Mennonite Brethren church in California in the 1980s, Warner asserts: "The strength of the Mennonite Brethren group in Harrison [San Jose] lies in the continued presence of a collective identity system. This identity system has both religious and ethnic components. These components are prioritized-the ethnic is more important." To clarify the general relevance of her assessment, she adds, "The Mennonite Brethren are a religious ethnic group which has a closely knit kinship network not only in Harrison but in the wider Mennonite Brethren denomination in both the United States and Canada."
• This ethnoreligious Mennonite people group ought not to be described as being German. It was and in part remains German speaking,
but it is not racially or ethnically German any more than German-speaking people in Switzerland, Austria or Luxembourg consider themselves to be German. I am ethnically not a German, but a Mennonite, as are my non-Christian Mennonite relatives. I have no other ethnic identity.
• In most countries-for example, India, Zaire and]apan-members of Mennonite congregations do not constitute separate ethno religious people. They have no distinct ethnic identities. They do not ask to be listed as a multicultural group and are not thought of in those terms. Their distinctive Mennonite traits are only religious. Unlike me, they have no Mennonite cookbooks, no Mennonite names, and no nonChristian Mennonite relatives
• Many members of Mennonite Brethren congregations-in some congregations, a majority-are not of Mennonite ethnic background. This is the result of evangelism, intermarriage and extensive transfer of membership across denominational and even ethnoreligious lines during the 20th century. These people are not second-class church members. In religious terms, they are every bit as Mennonite as anyone. Those of us who are ethnically Mennonite need to affirm their respective ethnic identities just as they should affirm ours.
• All people have an ethnic identity, although majority groups tend not to describe themselves that way. Having an ethnic identity is part of being human. We should not deny it, be ashamed of it, or try to eliminate it in our Christian activities. Our brothers and sisters in the church who come from other ethnic backgrounds should not be surprised that for ethnically
Mennonite Christians, faith and ethnicity are deeply intertwined, indeed, virtually inseparable. Presumably, theethnicity and culture of Mennonites from other ethnic traditions are also deeply intertwined with their faith. Because we never receive our faith in a cultural or ethnic vacuum, these are healthy situations.
But we should not allow ethnic differences to assume unwarranted preeminence in the church. The building of the kingdom of our Lord Jesus Christ requires other priorities. With the Apostle Paul we say, "I have become all things to all men so that by all possible means I might save some" (1 Cor. 9:22).
separating doctrine from ethnicity
Having admitted the ethnic dimension of our denomination, we must also be clear that differences involving the Confession of Faith-including the peace position-are rooted in differing interpretations of Scripture, not ethnicity. For more than 136 years, the Mennonite Brethren Church
What is 'Anabaptism' anyway? EVEN
THOUGH the privileged heirs of Anabaptism have often not practiced and preached it consistently, Anabaptism remains a distinctive and unique blend of basic biblical principles. We do well, collectively, to call ourselves back to these basics even as we readily acknowledge that Anabaptists do not possess a corner on truth.
Clearly, on certain emphases, such as the role of the Holy Spirit and congregational participation in worship, others can teach us much. We, in turn, present our Anabaptist understanding, which encompasses 12 key principles.
1. A high view of the Bible. While not worshipping the Bible itself, for that would be bibliolatry, Anabaptists affirm that" as the inspired Word of God, the Bible is the infallible and inerrant rule of faith and life for us and for all
has been one of the "historic peace churches." Admittedly, Mennonite Brethren apply this key biblical teaching in different ways. Some think Jesus's key point is that the peace emphasis applies to all of life for all believers and only secondarily addresses military matters. Others emphasize the military aspect. But we all agree the peace position is biblical.
If a significant number of us think we should change our stance, then we should commit ourselves again to thorough and rigorous study of Scripture. If, after such an exercise, we conclude that our forebears, however sincere they were, actually misread what the Word teaches on this point, then we should change our Confession of Faith. But doctrinal change, as contrasted with changes in worship styles, kinds of music, and forms of church polity, should not be undertaken because of mere expediency, or the desire to be like others, or the realization that the teachings of Jesus are hard, or because of our inclination to dilute the claims of Christ .
mankind." Anabaptists insist that Christians must always be guided by the Word, which is to be collectively discerned, and by the Spirit. But such a perspective must be more than theory. It has been said, "While the Protestant leaders had rediscovered Scripture, it was the Anabaptists who were willing to put it into practice."
2. Emphasis on the New Testament. Because we believe in progressive revelation, Anabaptists make a clear functional distinction between the equally inspired Old and New testaments. We see an old and a new covenant. We read the Old from the perspective of the New and see the New as the fufillment of the Old. Where the two differ, the New prevails, and thus Anabaptist ethics are derived primarily from the New Testament.
3. Emphasis on Jesus as central to all else. Anabaptists derive their understanding of Christ directly from the Word and accept a deep commitment to take Jesus seriously in all of life. Such a view runs counter to notions that the commands of Jesus are too difficult
for ordinary believers or that Jesus's significance lies mainly in providing heavenly salvation. Rather, salvation is part of a larger whole.
4. The necessity of a believers' church. Anabaptists believe that Christian conversion, while not necessarily sudden and traumatic, always involves a conscious decision. "Unless a person is born again, he cannot see the kingdom of God." Believing that an infant can have no conscious, intelligent faith in Christ, Anabaptists baptize only those who have come to a personal, living faith. Voluntary baptism, together with a commitment to walk in the full newness of life and to strive for purity in the church, constitutes the basis of church membership.
5. The importance of discipleship. Becoming a Christian involves not only a decision but also Nachfo/ge (following Christ in a holy walk). The latter confirms and expresses the former. In 1582 the Catholic theologian Franz Agricola wrote: "Among the existing heretical sects there is none which in appearance leads a more modest
Mennonite by another name
So, then, what about our name? Many Mennonite Brethren churches-more than 50 percenthave dropped the denominational label from their local church designation. Some have never used it. It seems odd to me that we should keep a name which a rapidly increasing number of our churches do not want to use. If we do not address this question, it may not be long until we have a Mennonite Brethren Conference with hardly any "Mennonite Brethren" churches!
In A People Apart, I describe in great detail both the ethnic and religious meaning of the word "Mennonite." I document why both meanings will likely continue to be valid for generations to come. No critic or reviewer has differed with that analysis. In fact, since the book appeared, many other writers have corroborated it. So it is appropriate to ask whether, given that "Mennonite" has two meanings, we should continue to use that label as the main term in our corporate name. For both logical and theological reasons, I
and pious life than the Anabaptists. No lying, deception, swearing, strife, harsh language, no intemperate eating and drinking, no outward personal display is found among them, but humility, patience, uprightness, neatness, honesty, temperance, straightforwardness in such measure that one would suppose that they had the Holy Spirit of God."
6. Insistence on a church without classes or divisions. The church, the body of Christ, has only one head. While acknowledging functional diversity, Anabaptist believers set aside all racial, ethnic, class and gender distinctions because these are subsumed in the unity and equality of the body. In this as in other emphases, Anabaptists seek, without compromise, to reestablish the New Testament church.
7. Belief in the church as a covenant community. Corporate worship, mutual aid, fellowship and mutual accountability characterize this community. An individualistic or self-centered Anabaptist is a contradiction in terms.
believe we should seriously consider adopting a new name. We should select a name which:
• we are not embarrassed to use;
• reflects our evangelical Anabaptist theology (see sidebar);
• does not elevate one ethnic identity over any others;
• does not focus on either male It seems odd to me or female members; (The term "Brethren," which for centuries had an inclusive meaning, has now acquired an exclusive, even chauvinistic, connotation which will likely become even more dominant.)
• allows those who wish to continue emphasizing the Mennonite Brethren designation to do so.
that we should keep a name which a rapidly increasing number of our churches do not
want to use.
A new name that meets these criteria could quickly gain credibility and a clear meaning. Some might ask, "Why not let the present name take on the same meaning?" The
8. Separation from the world. The community of the transformed belongs to the kingdom of God. It functions in the world but is radically separate from the world. The faithful pilgrim church sees the world as an alien environment with thoroughly different ethics, values, and goals. This principle includes separation of church and state. Anabaptists reject all forms of civil religion, be it the traditional corpus Christianum or a more recently formed Christian nationalism.
9. The church as a visible counterculture. As a united fellowship of people distinct and different from the rest of society, every Anabaptist congregation models an alternate community. Church building-related activities constitute only a small part of such community life.
10. Belief that the gospel includes a commitment to the way of peace modeled by the Prince of Peace. Here Anabaptists differ from many other Christians, at least when we are true to our creed. Anabaptists believe the peace position is not optional, not marginal, and not related mainly to
the military. We see peace and reconciliation as cardinal to the Christian message and life. God gave his followers this ethic not as a point to ponder but as a command to obey. It was costly for Jesus and may also be costly for his followers.
11. Commitment to servanthood. Just as Christ came to be a servant to all, so Christians should also serve one another and others in the name of Christ. Thus, separation from a sinful world is balanced by a witness to a needy and sinful society.
12. Insistence that the church be a missionary church. Since all of society is a mission field and given the priesthood of all believers, the evangelistic imperative is central. While numerical success must not be minimized, faithfulness takes precedence. The commission to evangelize persists to the end of the age.
These principles constitute the essence of Anabaptism. Each emphasis can be found elsewhere; the combination cannot. The accepta nce of a II 12 constitutes the uniqueness of the persuasion.-JHR
answer is simple: The present name also includes an ethnic meaning which creates confusion and constitutes a barrier. The theological meaning we want "Mennonite" to take will always be encumbered with its equally legitimate ethnic meaning. If we think the ethnic designation is not a barrier, then we who are of the majority ethnicity should ask ourselves if we would be comfortable joining a "Chinese Brethren Church" or a "Ukrainian Brethren Church."
The issue of our denominational label is not essentially theological, but our action or inaction has far-reaching theological significance. We should think proactively about this matter lest
Anabaptism:
Neither Catholic nor Protestant
THE FIRST Anabaptists in the Great Reformation of the early 16th century played a distinctive role, since they were neither Catholic nor Protestant. Our religious forebears constituted a separate Third Force.
We often think of Anabaptism as a close cousin of the Protestant Reformation. Certainly, the Anabaptist founders owed much to Luther and his associates. In particular, Luther's emphasis on salvation by personal choice-in Christ alone, through faith, by grace, as revealed in Scripture-prepared the way. But on many other crucial issues the Anabaptists differed as much from Luther as Luther did from Roman Catholicism.
While giving Luther his due, we do well to remind ourselves of some historical realities. Not the least of which is that Luther, as well as Calvin and Zwingli, detested the Anabaptists. In fact, of the 20,000 to 40,000 Anabaptists martyred in the early decades, likely more were massacred by the Protestants than the Catholics.
The differences between Anabaptists and the Reformers ran
events overtake us and we end up with very few Mennonite Brethren churches, increasingly diverse theologies, and no common commitment to address it.
As we grapple with these issues, let us covenant to pray about the process, to be careful listeners, to attempt to keep an open mind, to work for the common good, and not to attribute evil motives to others. I believe God will honor our efforts to get our "ducks in a row."
•
John H Redekop, a longtime leader in our Canadian Conference, teaches at Trinity Western University in Langley, B. C.
deep. Luther, Calvin and their associates wanted reformation of the medieval church structure and practices. The Anabaptists wanted restitution of the New Testament church, the original Apostolic church. This difference in intent was fleshed out in several ways.
1. The Reformers looked to secular governments to decree and defend the establishment of an official religion. The Anabaptists, on the other hand, sought no governmental endorsement.
2. The Reformers asserted that all people in the realm should conform to the official state religion. The Anabaptists proclaimed religious and civil liberty for all long before philosophers popularized the idea.
3. The Reformers retained much of the Catholic church-state fusion. The Anabaptists, who stressed they were but strangers and pilgrims in this world, rejected any notion of Christians giving primary allegiance to the state. The church of which they testified and for which they died was based on Jesus Christ alone and knew no state boundaries.
4. The Reformers specifically endorsed military slaughter by Christian soldiers. In fact Luther, in his nationalistic anger against the German peasants who revolted, wrote: "Stab, smite, slay, whoever you can. If you die in doing it, well
for you! A more blessed death ca n never be yours, for you die in obeying the divine Word and commandment in Romans 13." The Anabaptists, on the other hand, expressed love for their persecutors and prayed for them.
5. The Reformers fragmented and compartmentalized Christian living. Luther wrote: "As a Christian, man has to suffer everything and not resist anybody. As a member of the State, the same man has to rob, murder and fight with joy, as long as he lives." The Anabaptists rejected such ethical duplicity.
We could draw additional contrasts, but the point has been made. The Anabaptists were not part of the Great Protestant Reformation but established a Third Option. They accepted various beliefs and practices from both Catholicism and Protestantism but belonged to neither. They upheld distinct values.
Today, of course, many other groups have accepted part of the Anabaptist rediscovery, and the line between Protestantism and Anabaptism has blurred. Even the gulf between segments of Catholicism and Anabaptism has narrowed.
But the total set of Anabaptist beliefs and practices, of which we are the fortunate heirs, remains a distinctive Third Option to this day. -JHR
BY CHUCK GOERTZ
Ordinary people, extraordinary lives
The call to radical faith is as pertinent today as it was in the 16th century
RE THE RADICAL NOTIONS OF THE ANABAPTIST HERITAGE
relevant for today's \\Torld? The stories I \\Tant to tell you are about real people in real circufilstances. These people are in filany \\Tays unreOlarkable by any cultural standard. By that I Olean they are like the people the apostle addresses in Corinth: "Not tnany of you were wise by human standards; not many were influential; not many were of noble birth." I have changed their names, but I know them as people who have taught me what it takes to be a follower of Jesus.
Some of these have been raised in the church and have an understanding of Anabaptist theology. Others are recent followers of Jesus with no religious background. The uniqueness of these lives is in the fact that ethics and doctrine have come together in such a way as to transform their lives and make them obedient disciples-and in that way, countercultural. ***
GRACE is a 70-something grandmother. She has lived in the neighborhood for almost 30 years. She has tirelessly involved herself with her neighbors, caring for the invalids, comforting the bereaved, and feeding any and all who come to her door. Grace has always wanted to see these neighbors become followers of Jesus. In between the caring, she has prayed for them and found opportunities to share the good news with them.
In the last year she has been present when a number of these neighbors have made the decision to follow Jesus. She still cares for them as before, but can now mentor them spiritually as
well. One of her friends is hearing impaired. As Grace sits with her new sisters in the third row on Sunday morning, she writes my sermons, as I speak, on pieces of scratch paper for her friend to read. ***
BOB AND CAROL are a young couple who have intentionally relocated their family to our community. They determined they would move wherever God wanted to use them in a church-planting effort or in a smaller struggling church-and let God provide the job. They made arrangements to leave a new business and telecommute. They left familiar and comfortable surroundings to redistribute the wealth of gifts God has given them in building his kingdom. In the process they have both lost their jobs. But God has again provided for them. ***
GRANT AND EMILY were in their late 40s when they decided to take in a 91-year-old widow. Helen had congestive heart failure and developed diabetes almost immediately upon her arrival. She lived in the front room for five years as she steadily deteriorated. Grant moved his office to their house so he could help care for her. When Grant and Emily sent their son and daughter off to college, they discovered that having an empty nest did not meet the requirements of following Jesus. So they opened their home to foster children, two of which they later adopted. Helen was 96 when she died. Last month Emily died of cancer. I preached at her funeral. Her son, age 26, and daughter, age 24, sat side by side with her daughter, age 6, and daughter, age 5.
***
ALICE is a grandmother who has raised her family. Now she takes in foster children. Not just any children, but the difficult ones. She cares for babies with drug and alcohol syndrome. Sometimes two at a time. The most recent one, Joe, was 2 weeks old when he came to live with Alice and Ted. When social services has a tough case, they call on Alice. She brings them to church and for a short time they become part of us. She brings them to be dedicated to the Lord, hoping that sometime in the future they will follow Jesus.
The most powerful answer to the prevailing culture is the remarkable lives of people like these who have done "not as we expected, but they gave themselves first to the Lord and then to us in keeping with God's will" (2 Cor. 8:5). Lives like these are countercultural. They ultimately bring consequences that form the foundation of an alternative society. A society that is so remark-
ably different that the prevailing culture can't help but notice, indeed, come in conflict with it.
The early church was such a group of people. They formed a radically alternative society. They weren't concerned with transforming the dominant culture, but with offering an alternative culture conformed to the teaching of Christ. They were viewed as nonconformist, as enemies of the dominant culture because of their different way of life and teaching. They considered themselves citizens of another kingdom.
The Letter to Diognetus, written in the second century, describes this lifestyle:
They dwell in their own countries simply as sojourners. They are in the flesh, but do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time, they surpass the law by their lives. They love all men but are persecuted by all. They are unknown and condemned. They are put to death yet are restored to life. They are poor, yet make many rich. They are dishonored, but in their very dishonor are glorified. And those who hate them are unable to give any reason for their hatred.
The earliest followers of Jesus could live this separated life because they exhibited an almost childlike trust in God. "A person who does not do what God has commanded shows he really does not believe God," Clement wrote. "Who then is so irreverent as to disbelieve God, and to demand explanations from God as from men?" Therefore they heeded Jesus's teaching that their unconditionallove for one another would demonstrate to the world that they were his disciples.
The Letter to Diognetus further explains what this obedient love looked like:
And if you love him, you will be an imitator of his kindness For it is not by ruling over his neighbor, or by seeking to hold the supremacy over those that are weaker, or by being rich and showing violence toward those that are inferior, that happiness is found; nor can anyone by these things become an imitator of God On the contrary, he who takes upon himself the burden of his neighbor; he who, in whatsoever respect he may be superior, is ready to benefit another who is deficient; he who, whatsoever things he has received from God, by distributing these to the needy, becomes a god to those who receive: He is an imitator of God.
These were not just empty words. For as
Clement wrote in defense of Christians, "We do not speak great things-we live them."
In a letter preserved by the early church, we read of an actor who, upon conversion, quit the profession because of the inherent immorality of the second-century theater. He asked the elders of his church if it would be appropriate to teach acting instead. They responded that if it was wrong to do, it was wrong to teach. The elders submitted the problem to the early church father, Cyprian, for reference. Cyprian responded that they were indeed correct in their ruling and said the congregation should therefore be responsible to support this unemployed brother. Further, he wrote, "If your church is unable to support him, he may move over to us and here receive what he needs for food and clothing."
No wonder Tertullia could write that the response to the church by Roman society was, "See how they love one another!"
Many years later, another follower of Jesus wrote about the early Anabaptists' alternative society:
This mercy, love, and community we teach and practice, and have taught and practiced these seventeen years. God be thanked forever that although our property has to a great extent been taken from us and is still daily taken, and many a righteous father and mother are put to the sword or fire, and although we are not allowed the free enjoyment of our homes as is manifest ... yet none of those who have joined us nor any of their orphaned children have been forced to beg. If this is not Christian practice, then we might as well abandon the whole gospel of our Lord.
This obedient love exhibited in the lives of faithful followers of Jesus in the 16th century again made them stand out in the dominant culture of the day. This radical commitment was in stark contrast even to the other Christians of the day.
Is it not sad and intolerable hypocrisy that these poor people boast of having the Word of God, of being the true Christian Church, never remembering that they have entirely lost their sign of true Christianity? Although many of them have plenty of everything, go about in silk and velvet, gold and silver, and in all manner of pomp and splendor they allow many of their own poor and afflicted members to ask for alms. They force the poor, the hungry, the suffering, the elderly,
Lives like these are countercultural. They ultimately bring consequences that form the foundation of an alternative society.
the lame, the blind, and the sick to beg for bread at their doors. Oh preachers, dear preachers, where is the power of the Gospel you preach? Where are the fruits of the Spirit you have received?
Teaching and ethics have to be inextricably linked for us to be able to speak to the dominant culture of our day. Further, our practice must transform business as usual in such a way that it forms the basis of a new society. Living active faith like this is described by Menno Simons in this way:
Every good tree brings forth good fruit after its kind. Every tree which doesn't bring forth good fruit, although loaded with leaves, must be subjected to the curse and consumed by fire. A fruitless, impotent faith, the kind the whole world has, and which does not work by love, be it ever so learned, wise, eloquent, fine-appearing and miraculous, is in the sight of God unclean, dead and accursed. True faith that is acceptable to God cannot be barren; it must bring forth fruit and manifest its nature. It works ceaselessly in love, enters willingly into righteousness, mortifies flesh and blood, crucifies the lusts and desires, rejoices in the cross of Christ, renews and regenerates. It makes one active, confident and joyful in Christ Jesus.
This is the kind of faith that speaks to the dominant culture. We followers of Jesus who find ourselves part of a spiritual lineage called Anabaptist/Mennonite have the tremendous privilege and opportunity of being called to such a life. And a broken and hurting world is waiting to see, to hear, to receive, and to be comforted. •
Chuck Goertz is pastor of the Garden Park Church, Denver, Colo.
BY PHILIP WIEBE
you want to
Call me a grouch, but some popular sayings and bumper stickers can get me feeling a bit sour.
!w AS DRIVING drowsily along one of my city's main drags early one morning when I saw it. Draped over the tailgate of a parked pickup truck was a bold-lettered banner that read, SMILE, GOD LOVES YOU!
That woke me up. It even brought on a change of expression. My sleepy face clenched into an involuntary sneer.
I admit I'm not a morning person-I try to save most of my smiling for after 9 a.m.-but I don't really like being told how to feel at any time of day. Few people do. So I couldn't help thinking that if the SMILE banner gave me pause, as one who already knows God loves me, what would it do for those who are dubious about God's love and even his existence? It makes me wonder if SMILE, GOD LOVES YOU! causes more frowns than smiles.
One of my favorite Proverbs-one I quote often to my morning-person wife who displays a nauseating cheerful streak in the dim of dawnis 27: 14: "If a man loudly blesses his neighbor early in the morning, it will be taken as a curse." It seems to me that sayings like SMILE, GOD LOVES YOU! can come across that way. They exist to provokethought, I suppose, but it's possible that many of them simply provoke.
I can only speak for myself, of course. So call me a grouch, but here are a few sayings, and bumper stickers that can get me feeling a bit sour:
•I "Heart" Anything. Over the years that little red heart has allowed drivers to wear their love on their
bumpers with stickers declaring everything from I "Heart" Schnauzers to I "Heart" My Assault Rifle. It's tempting to say that "hearting" something is a shallow kind of love, but maybe not in the case of Schnauzers. In surveys asking whether people prefer the company of their "significant other" or their dog, the dog keeps winning. Perhaps a fake paper heart is the perfect symbol of modern love.
• The Fish. This symbol on cars and places of business wouldn't bother me, I think, if it wasn't regularly misrepresented. When I see the Fish on a car cutting me off rudely or whizzing past at 90 mph on the freeway, I wonder what it's supposed to mean. Symbolic Christian On Board?
Nor does the Fish appearing in business ads cause me to trust these businesses more than others. A business-owner friend once told me that when he considered putting the Fish symbol in a local Yellow Pages ad, the Yellow Pages rep cautioned him to think twice. Several Fish-stamped businesses, the rep said, had gained a reputation for being among the dishonest and customerunfriendly in their fields.
Apparently some people who display the Fish have forgotten that actions speak louder than symbols.
• The "Darwin" Fish. Christians are often accused these days of being close-minded and intolerantwhich being human, of course, they sometimes are. But the increasingly popular Darwin Fish symbol shows that there's plenty of intolerance to
go around. The original Fish may not always get the best representation, but at least it's not meant as an insult. So far as I can tell, the Darwin Fish exists solely to demean. Which is demeaning for everyone.
Friends Don't Let Friends Vote Republican. When I saw this bumper sticker recently, I gathered it was meant as a humorous take-off from "Friends Don't Let Friends Drink and Drive." But it still bothered me. Would true friends really insist that their friends vote Democrat, Republican, Martian, or any other way? I don't think so.
Real friendship is not a gathering of clones, as many seem to think of it these days, but a meeting of minds. "As iron sharpens iron," goes the Proverb (27: 17), so can friends sharpen each other with their varying perspectives, life experiences and world views .
• Praise the Lord Anyway. Though Philippians says we should "Rejoice in the Lord alwaysi" (4:4), I don't think that means the same thing as "Praise the Lord Anyway." It's telling that Paul wrote "Rejoice in the Lord" not with a happy face but a restless soul-he was in prison at the time.
By contrast, "Praise the Lord Anyway" sounds like "oh well," or "whatever." I don't think God wants us to praise him anyway, but because. Because, as Paul also writes in Philippians, "it is God who works in you to will and to act according to his good purpose" (2:13).
• The Smiley Face. Apparently that round yellow Smiley Face, in the same fit of insanity that revived bell-bottom pants, is making a comeback. Spare us.' I've even seen an ad for a Smiley Face watch. Sorry, but I already get stressed enough glancing at my watch without the extra jolt of a bold neon disk grinning back at me
QWe hold to the doctrine of eternal life for those who place their faith in Christ, but just where are the dead now who died as believers?
AThis question did not come through the mail, but during a meeting of the General Conference Board of Faith and Life several weeks ago. All of us who were present, supposedly some of the conference's best theological thinkers (no doubt a debatable assertion), confessed we had difficulty explaining exactly where the souls of the departed dead believers currently exist. I confess I have often pondered this question and wonder why the Scriptures leave us with so little information on this subject.
Our discussion was enriched by the views of David Ewert, one of our Canadian scholars and teachers. His answer, equally lacking in details, was essentially that believers who have died are "in the presence of the Lord, which is far better." The Bible, he explained, declares that when we die we enter into the presence of the Lord. Also, Paul, after weighing the desires of living versus dying, concludes that to depart and be with Christ "is better by far" (phil. 1 :23). Where are the believing dead? With Christ. In what condition and in what place? In the presence of Christ-that's all we can know from Scripture. The desire to know more has haunted people throughout history. That is no doubt the reason some have conjured up the doctrine of "soul sleep": The body is gone (deteriorated), but the soul is sleeping as it waits for the resurrection. Jesus did talk about death as "sleeping," but Ewert reminded us that "sleeping" for a few hundred or thousand years doesn't sound "far better" than living in this life. It is quite obvious that the form of the dead believer is not a physical
body. Nor that a dead physical body will be raised at the resurrection. God will give us new spiritual bodies. We won't need all the parts of our present bodies. He has something far better planned for us.
So the next time you leave a funeral and wonder where that loved one is, say to yourself: In the Father's presence, which is far better! The rest of the story can wait. God will take care of it-and us.
QOn the few occasions when we recite the Apostles Creed, I am always troubled when we come to that expression, (7 believe in the holy catholic church. n I know there is an explanation, but I would appreciate more clarity.
(CALIFORNIA)
AA simple translation of the word "catholic" is "universal." The creed speaks of the total body of all believers. It means that body composed of all past, present and future believers. It has little or nothing to do with the institution we call the Roman Catholic Churchexcept, of course, that true believers in that body are also part of the universal church.
Trends in modern church life may call for a return to this awareness of a universal church. In an age when individualism and localism (priority of the local congregation) are preferred, we should remind ourselves that the Lord's church is a lot bigger than the few congregations we know. Lest we begin to think we are the most important cogs in God's wheels, we should remember that God's church is comprised of many who have lived in the past and many who will believe in the future, along with present Christians.
We live in an age when Christians are tempted to feel that so long as they have a personal faith in Christ, they can cut themselves off from the
Have a question about a Bible passage, doctrine, conference policy, or other spiritual issue? Send it to ((Inquiring Minds, n c/o Marvin Hein, 4812 E. Butler, Fresno, CA 93727.
past and are unaccountable to anyone in the present--Iet alone bother to think about any connection they may have to the future believers.
A reviewer in Christianity Today (July 15, 1996) of Kevin Giles's book, What on Earth Is the Church? An Explanation in New Testament Theology, has some sobering words for us. He writes:
Kevin Giles contends that an individualistic, or what he calls the "congregational" theory of the church (not to be confused with historic Congregationalism or congregational polity) shared by many evangelicals, is a product not of Scripture but of Western culture run amok. 'To suggest that the Bible is ultimately about individual salvation, or that the church is but a local assembly of individuals who are bound together only by their personal associations, or that each individual congregation is in no profound way linked with other congregations, produces ideas alien to biblical thinking.' Such a theory is inherently utilitarian, assessing the value to the 'local church' only in terms of helping converts live out their faith and assessing no value to a larger church, because she in no way helps an individual except as a platonic ideal of a heavenly, invisible fellowship of all believers throughout history.
The New Testament, of course, does speak of Christians in one location as the church. Sometimes Paul refers to the church as primarily a visible community on earth in contrast to its Lord who lives in heaven. But Scripture also teaches that a spiritual reality-the catholic or universal church-exists that is greater than the sum of its members, but still fundamental to being Christian. While the above sounds a bit more theological than I generally think, it seems to me that in our age we need to beware of an individualism that looks upon the church only as a voluntary club for the converted. God is about something far bigger than that. We can scarcely afford to ignore that fact.
BY ROSE BUSCHMAN
Convictions to die for
Why did good people resist recognized religious authority and suffer the consequences of a terrible death? What beliefs are worth dyingfor?
SEVERAL WEEKS ago I was privileged to view the Mirror of the Martyrs traveling exhibit in a nearby museum. As I walked through the displays and followed the time line of Christian martyrs beginning with Christ, then Stephen, and on through the centuries to the Anabaptist martyrs of the 16th century, I sensed that I was on holy ground. These Christians were brothers and sisters in
Christ, who suffered and died for their faith.
I learned that several thousand Anabaptists were martyred-more than any other group during that century. What struck me forcefully was their joy in spite of their suffering.
• AnnekenJans, a widow from Rotterdam, was arrested for singing a hymn in public. Doing so meant she was an Anabaptist. She was quickly tried, sentenced and drowned on Jan. 24, 1539. Before she died she offered her 15-month-old son, Isaiah, and a purse of money to anyone who would promise to look after him.
• Pieter Pietersz was arrested, tortured, condemned and executed at the stake on Feb. 26, 1569, because he refused to have his infant son baptized. The Anabaptists rejected infant baptism and insisted on voluntary believer's baptism.
• Maeyken Wens, imprisoned in Antwerp, wrote some of the most moving letters from prison. Through them she revealed her emotions as she faced death. She wrote to her 15year-old son, Adriaen, asking him to care for his younger brothers and sisters. She urged him to follow Jesus even if it meant the pain of prison, torture and death. She was pleased at
her own courage in facing her accusers in court. Her lettersindicate that she was frightened of death, but joyful in the hope of the heavenly life to come. She died in 1573.
• Dirk Willems died for his faith in Asperen, the Netherlands, in 1569. He was caught and imprisoned for being an Anabaptist, but escaped from his jail cell by letting himself down an outside wall using knotted rags tied into a rope. As he fell, he dropped onto the ice-covered moat surrounding the castle where he was being held. A prison guard saw him and gave pursuit.
Because of his emaciated condition from lack of sufficient food, Dirk was able to safely cross the thin ice. His better-fed guard wasn't so lucky and fell through. Dirk, hearing his pursuer cry for help, turned around and helped the guard to safety. This man promptly rearrested him and took him back to jail. Shortly after, Dirk Willems was burned to death.
Men,
women and young people died for their faith. At Schwaebisch Gmuend in 1528 a group of seven Anabaptists, including a 14year-old boy, were sentenced to die. A nobleman who came to witness the execution tried to induce the boy to recant by promising him an income for life. The boy refused. His name is not known, but he was one of the youngest of Anabaptist martyrs.
These Christians wrote letters from prison offering encouragement and hope to their spouses and children at home. Their letters were
filled with anticipation and joy. Many were so vocal in their final testimony before dying that often the executioners would fasten their tongues so they couldn't talk or sing.
In the years that followed, others wrote the martyrs' stories into hymns so that future generations would not forget their sacrifices. In 1685 Thieleman van Bracht chronicled their stories in the Martyrs Mirror, a 1,290page book, illustrated with 104 copper etchings by Jan Luyken. Now their story is told in an exhibit traveling around the country.
Unfortunately, torture and killing for religious or political reasons continues even today in about one-third of the countries of the world. According to Amnesty International, more martyrs have died in the 20th century than in any other century in history. When I hear someone talk about the "persecution" of Christians in America, I am bothered by the use of that word. Nothing I am aware of in our country even begins to come close to what is happening elsewhere in the world. Maybe we should be more careful with the use of the word "persecution" as it applies to us and not use it glibly for any discomfort we may experience.
I am a Mennonite and an Anabaptist by birth and by choice. The people depicted in this exhibit are my people. They suffered and died for their faith, often joyfully. How do I deal with their stories?
The display asks: Why did good people torture and kill others "in the name of God?" Why did good people resist recognized religious authority and suffer the consequences of a terrible death? What beliefs are worth dying for?
I wonder, could I hand over my child to someone else to raise, prepare to die and praise God all in the same breath? Would I stop to help someone who was planning to kill me? Would I be willing to witness to my faith knowing that the penalty for doing so would be death?
I am struggling for answers.
You will bring beauty to family and friends and much-needed income to the artisan who created it. This holiday season purchase your gifts from Ten Thousand Villages, a job creation program of Mennonite Central Committee. Ten Thousand Villages is the new name of SELFHElP Crafts.
To find the store nearest you, call one of the offices or visit our website: http://www.villages.ca
Changes 100m for General Conference
II Historic U.S.-Canadian structure may be scrapped to meet changing times
A:ONE participant described it, it was time to "think outside of he box" as the boards of the General Conference of Mennonite Brethren Churches met for their semiannual meetings Sept. 26-29 in Fresno, Calif.
The "box" in question was the General Conference structure which has served as a binationalidentity for Mennonite Brethren churches in the United States and Canada since 1900. The churches of both countries each maintain a national conference as well.
Thinking outside that box began in a formal way with a brainstorming session prior to the boards' meetings. Dubbed the Strategic Evaluation Meeting (SEM), the group of 35 people spent two days identifying the core values the churches of the binational conference seek to affirm (see side bar) and considering how structural changes could more effectively perpetuate those values.
"Along with the appointment to serve as leaders of the binational convention at Fresno '95, the executive committee was given a mandate for change," noted the SEM summary report to the Council of Boards. The General Conference Executive Council-composed of the General Conference moderator, assistant moderator, secretary and executive secretary, plus the chairs of the five General Conference boards, and the moderators of the two national conferencesdesigned the meeting to glean ideas about what shape that change might take.
What they heard from participants was a strong message that the work of the binational conference is too far removed from the people in the church-
es. Models of change were developed in smaller groups at the SEM. Each model indicated a need for a structure that brought ministries as close to the grass roots as possible and eliminated the functions of the General Conference to varying degrees.
Under the direction of meeting facilitator Larry Nikkel, executive director ; of Mennonite Health Services and a member of First MB Church in Wichita, Kan., the seven models created by the small groups were distilled into three.
Model 1: U.S. districts and Canadian provincial conference structures coordinate nearly all denominational ministries.
Model 2: U.S. and Canadian national conferences coordinate denominational ministries with a few cooperative ministries-like MB Missions/Services and MB Biblical Seminaryfunctioning as separate boards which report to both conferences.
Model 3: U.S. and Canadian national, conferences create separate and independent structures, including mission boards and seminaries.
Ed Boschman, General Conference moderator, was quick to point out that these models were not firm proposals, but only ideas from which future decisions might be launched.
As results of the SEM were reported to the Council of Boards, which includes· all members of the General Conference boards, a few participants expressed concern that the conference not be abolished too hastily.
"Just a few years ago in Kansas there was strong sentiment that the Lord was leading us to strengthen the General Conference, to begin meeting every two years," noted Elmer Martens, a member of the MBM/S board.
Others wondered whether theological unity between the United States and Canada could be maintained with-
PASTORAL LETTER FROM THE MODERATOR
'A mandate for change'
CHRISTIAN LOVE and greetings to all of you. I pray you are experiencing the joy of the Lord as your strength (Neh. 8: 10).
When the Executive Committee was appointed at Fresno '95 to lead our binational General Conference, it also was given a mandate for change. We heard a call to shift our corporate emphasis in four areas:
1. From churches serving the denominational structures to the denominational structures serving and empowering the local churches.
2. From overlap in the management of our ministries to leaner facilitation.
3. From conventions that are centered on business to conventions which emphasize worship, inspiration, learning and networking.
4. From convention-centered management of our ministries to the empowerment of boards discerned by the churches, provinces/districts, or nations for more efficient and effective management.
In this context, the Executive Council organized a forum in which to evaluate our situation. These advisory meetings were held at ECCO Retreat Center near Fresno, Calif., Sept. 24-26. It was our goal to gather from across
our constituency 35 representatives who would help us think about strategy rather than programs. We attempted to gather a demographic cross section of our constituency: geographic location, age, gender and ethnicity. We did relatively well with the first two criteria; we regret we did poorly with the last two.
During our meeting, we reaffirmed Qur unswerving commitment to what we consider to be Mennonite Brethren core values:
• authentic personal faith;
• doctrinal agreement;
• mission/evangelism;
• discipleship/leadership training.
Our group agreed that significant changes are needed in our current structure. Individual and collective voices
out a binational structure.
Many, however, felt the time was right for significant change. "I hear a call in our district for movement in this direction," said Dennis Fast, chair of the U.S. Conference. "We felt a new weight shifted our way (to the national conference). We're ready to embrace something like this."
"Our concern is that we maintain and enhance effectiveness in ministry," said Ike Bergen, who responded on behalf of the Canadian Conference. "Our people are more concerned about ministry and function than structure."
Several encouraged the leadership to be bold in making changes that would address the reality of church members' indifference to conference structure.
"I don't care about my relationship with a car dealer, but I do care about how my car works," said Ron Toews, chair of the MBBS board. "There are people who don't care much about structure, but they do care about function." He advocated a minimal structure with many opportunities for people to connect directly with functions that spark their interest.
within the constituency have called for change and several of our binational ministriessuch as MB Missions/Services, MB Biblical Seminary, and the Board of Trustees are already anticipating change.
As a group we developed three primary models of change, all of which provided for the option of getting together in meetings for the purposes of worship, education, learning and networking. One model would place the district/provincial conferences at the" core" of our life together. The other two models placed the respective national conferences at the core, with one model featuring a partial separation of ministries between the United States and Canada while the other envisioned a complete separation of ministries.
"In our churches and in our conference it's like a smorgasbord," he added. "I pick this and that, but I pass up lots of stuff. "
Dan Unrau, also on the MBBS board, agreed that the mindset of the next generation in the churches calls for radical change in the conference. "We're still assuming we can make new converts by passing the baton," he said. "The young leaders I work with are not willing to accept a passed baton. They will only pick up a dropped baton."
No course for the future was set during these meetings, though it was clear that the board members supported the move toward minimal or no binational board structure. "These shifts seem chaotic," conceded Boschman, noting that the chaos is part of the process.
Larry Martens summed up the situation with a model of change as "forming, storming, reforming and norming."
"Once we form ideas, we move to a storming stage," he explained. "It gets chaotic. Reality is all over the place. But it's part of the process-it's not to be pushed aside. The next stage is the
Whatever structural model is adopted, the group agreed the result must link local congregations more closely to ministry, factor in internationalization, continue our global ministries, retain theological/ seminary education, provide a means to deal with theological/doctrinal matters, and ensure that congregations continue to meet corporately-at national or binational levels-for worship and inspiration.
The ECCO group strongly agreed that the management of current binational ministries should be shifted either to the provinces/ districts, national conferences, or an appropriately representative board that is empowered by the constituency to make decisions. This would dissolve the need for the cur-
reforming stage, where we come to agreement and form a new paradigm." The final stage, said Martens, is the norming stage where the changes become the norm.
"If I were to categorize us, we are in the forming/storming stage," he said. "It might be quite a while before we get to a reforming stage."-Kathy Heinrichs Wiest,
ECCO
meetings aimed to draw 'strategic thinkers'
II Cross-section goal fell short regarding women and minorities
THEGENERAL Conference Executive Council attempted to compose a roster for the Strategic Evaluation Meetings that was balanced in geography, age, gender and ethnicity, says moderator Ed Boschman.
"We did relatively well with the first two (criteria), and regret that we did poorly with the last two," the SEM report concluded.
In addition to the 11 members of
rent binational conference structure.
The group also agreed it is imperative that we thoroughly review the impact these or other emerging models would have for current ministries. We would also need to thoroughly test and process the viability of these changes with district/provincial and national conferences and with local congregations to determine whether it is appropriate for the Executive Council to prepare a recommendation for Ontario '97, the next scheduled gathering of the General Conference.
Following our ECCO meeting, the General Conference Council of Boards met in Fresno to discuss these matters. That group affirmed the importance of carrying the evaluation process forward appropriately. We plan to do
this in the next several months in a variety of ways. As always, we would be pleased to hear from constituents directly. Comments can be directed to me at 8709 W. Marco Polo Rd., Peoria, AZ 85382.
The General Conference Executive Council cares passionately about the Great Commandment and the Great Commission. We love the Mennonite Brethren family of congregations.
Though we are committed to respond to the need for change in the way we order our life together, we have not chosen a preferred outcome.
Pray that the Lord of the church would be pleased with ou r process and ou r eventual decisions.
-Ed Boschman General Conf moderator
the General Conference Executive Council, three agency representatives and 18 individuals participated. About half of the 18 "at-large" participants either represented a national conference or were members of General Conference boards. But, Boschman maintained, these people were not invited on the basis of their conference position.
"It's important to note that we were very deliberate about pulling together strategic rather than programmatic thinkers," he said. "Our purpose was to investigate transformative options, not to do transactional planning."
For this reason, Boschman said, provisional and district representativessuch as conference ministers and regional executive committee members-were not automatically invited to the gathering.
Following is the roster of participants:
• General Conference leadership: Ed Boschman, moderator, Peoria, Ariz.; Larry Martens, assistant moderator, Fresno, Calif.; Valerie Rempel, secretary, Fresno, Calif; Marvin Hein, executive secretary, Fresno; Ron Toews, MB Biblical Seminary board chair, Calgary, Alta.; Lorlie Barkman, Board of Resource Ministries chair, Winnipeg, Man.; Herb Kopp, Board of Faith and Life chair, Winnipeg; Ron Martens, Board of Trustees representative, Vineland, Ont.; and Neil Fast, MB Missions/Services board chair, Winnipeg.
• Agency executives: Harold Ens, MBM/S general director; Michael Dick, Board of Resource Ministries executive secretary; Henry Schmidt, MBBS president.
• u.s. participants: Chuck Buller, Visalia, Calif.; Verla Dick, Topeka, Kan.; Harold Enns, Reedley, Calif.; Dennis Fast, Hillsboro, Kan.; Pierre Gilbert, Fresno, Calif.; Jim Holm, Reedley; Lynn Jost, Hillsboro; Fred Leonard, Clovis, Calif.; Stuart Pederson, Henderson, Neb.; Paul Robie, Bakersfield, Calif.; and Lyndon Vix, Wichita, Kan.
• Canadian participants: Arthur Block, White Rock, B.C.; Art DeFehr, Winnipeg; Doug Enns, Victoria, B.C.; Irma Epp, Winnipeg; Randy Friesen, Waterloo, Ont.; Abe Konrad, Edmonton, Alta.; Allan Labun, Kitchener, Ont.; Geoff Neufeld, Kelowna, B.C.; and Carlin Weinhauer, Burnaby, B.C.
Some General Conference boards already preparing for new links with churches
II Ministries look for ways to win the hearts of constituency
A MARRIAGE may exist on paper r1..between General Conference agencies and constituent congregations in Canada and the United States, but in reality several General Conference boards have found that its time to begin courting local congregations. Especially if the days of the General Conference structure are numbered.
"We have great concerns about how we can convince the constituency to support the mission they own," says Neil Fast, chair of the MB Missions/Services Board. "It is an absolute necessity that we begin a much closer relationship with our churches."
Fast says a variety of factors have prompted the MBM/S board to begin wooing its constituency in new ways. Individual churches have bigger agendas, says Fast, and are interested in directing their own programs. "The new generation truly wants to see a
Emergence of
direct relationship between their donation and the programs they support."
For this reason MBM/S will continue promoting the "Adoption Options" plan as a way for congregations to support the denominational agency and also have a hands-on mission project.
For example, under "Adoption Options," one Canadian congregation has taken on the financial support of MBM/S work in Mexico City. It has even coordinated on-site visits by mission committee members and the youth group, Fast says.
A new MBM/S program to be in place Jan. 1 will increase knowledge of and support for MBM/S at the local level, Fast says. "Mission advocates" are being recruited to make personal contacts with all North American Mennonite Brethren congregations,
national conferences
worldwide
prompts move from paternalism to partnership
II/COMB grows in maturity and function as leaders gather
D· ISCUSSIO. NS about the appropriateness of a North American conference structure have been fueled in part by the growth of the Mennonite Brethren Church worldwide. An increasing number of leaders believe the 17 national Mennonite Brethren conferences should relate to each other on equal terms.
Increasing international partnership has been a key thrust of a relatively new leadership forum called the International Committee of Mennonite Brethren.
ICOMB was established around the time of the 1990 assembly of Mennonite World Conference to prOVide a structure for conferences to meet as equal partners and not as churches under the influence of MB Missions/Services, a North American agency.
ICOMB has established four purposes for itself:
• To articulate and promote a vision for internationalization of the missions and ministries of Mennonite Brethren on a global basis;
• To facilitate interconference communication and information, thereby enhancing spiritual unity and fellowship among Mennonite Brethren churches of the world;
• To prOVide a framework for the exploration of mutual concerns, such as the Confession of Faith, pastorchurch relations, calling out leaders, leadership and lay training, ethical issues, publication of Christian literature, evangelism and church planting;
• To develop a forum for mutual encouragement, a conference-to-conference partnership that transcends ethnic, cultural and language barriers
their leaders and pastors. Fast says that with more new pastors coming from outside the denomination, the agency chose to focus additional personnel in the area of education rather than fund raising.
"We must teach and inform the people who supposedly support us as to what their money is doing," says Fast.
Meanwhile, the MB Biblical Seminary's relationship with the local church was addressed two years ago when Henry Schmidt was hired as president. "In one sense we're ahead of the game," says Ron Toews, seminary board chair. Schmidt was given a "mandate for change," according to Toews. The board now spends much of its time dealing with issues related to these recent shifts.
The new MBBS study center in British Columbia is aimed at serving the grass roots as well as pastors, says Toews. MBBS has also tried to send its professors to constituent churches. Through late September, 22 such visits had been scheduled and Toews expects other spontaneous visits to and celebrates oneness in Jesus Christ.
ICOMB's role continues to grow. As a result of its meeting in July in Colombia, the organization is formally asking the 17 national conferences to consider taking significant steps to develop ICOMB. Following are the main areas under consideration:
• Purpose. ICOMB is asking the national conferences to either commit themselves to the four purposes of the organization or to suggest changes.
• Structure. To this point, ICOMB has operated with regional representation-two representatives each from Asia, Latin America and North America, and one each from Africa and Europe. This has meant many countries have not been represented. ICOMB is proposing that every national conference have a representative on ICOMB.
• Finances. ICOMB has received funding from several national conferences, and the travel costs of representatives attending meetings have been borne by their national confer-
take place. Seminary supporters also organize "grass-roots meetings whenever we can," says Toews. For example, when Schmidt recently visited Toews's community, the board chair hosted an informal meeting so that 20 people could meet the president.
Theother General Conference boards have not been as proactive about establishing relationships with local congregations. In the case of the Board of Resource Ministries, that may be because it is already connected to the congregations through the distribution of Sunday school curriculum and other materials.
BRM works together with Kindred Productions, the publishing arm of the denomination, to supply congregations with current catalogs and to send BRM representatives to regional and national conventions. Lorlie Barkman, Board of Resource Ministries chair, believes keeping denominational distinctives before congregations in the form of "user-friendly" Christian education curriculum is important for
ences. But these travel costs can be a serious burden for the national conferences in poorer countries. ICOMB is proposing an ongoing system of funding itself: Each national conference would contribute 1 percent of its annual income to ICOMB. A country would have to contribute at least 0.5 percent to maintain its representation.
• Global consultation. In 1988, before the creation of ICOMB, MBMjS sponsored a global consultation of Mennonite Brethren in Curitiba, Brazil. ICOMB is now proposing a second consultation for July 12-15, 1999, immediately following the General Conference convention in Kansas. Four delegates-the moderator, a youth leader, a women's leader and an educational leader-would come from each national conference. The suggested theme: "Signs of Hope in a World of Chaos: Renewing the MB Church for Century 21." MBMjS has already committed $30,000 to subsidize delegates' travel costs.
• Video. ICOMB is considering producing a video of the worldwide
the denomination.
Local congregations will have the opportunity to review a major project of the Board of Faith and Life-a revised Confession of Faith. Herb Kopp, BFL chair, says that while the Confession is written for North American churches, the other 15 national conferences will also "take our musings and apply them to their churches, working at what is (applicable) worldwide."
Kopp notes that while BFL works at the larger issues of faith and sets policies that affect local churches, "matters of church polity are handled at the local level. "
The Board of Trustees, meanwhile, doesn't have a function that relates to the churches, says Ron Martens, vice chair. The trustees fulfill a legal role in handling property and act in an advisory capacity with respect to finances and budgets. In fact, the trustees have requested that the size of their board be trimmed due to a 1990 decision to reduce the role of the trustees while giving the other boards more authority.-Connie Faber
church. Each national conference would contribute an hour of footage showing various components of its ministries. The material would be edited down to a 15- to 20-minute video at a cost of about $10,000. It would be made available in five languages with a target date July 1, 1997.
• Ten-year plan. ICOMB has developed a tentative schedule of meetings over the next 10 years. These include regular annual meetings of ICOMB, one global consultation and several regional consultations. One regional meeting, drawing representatives from eight Latin American countries, has already been held in Asuncion, Paraguay.
ICOMB is hoping the national conferences will come prepared to make decisions on these proposals at the next ICOMB meeting, Jan. 5, 1997, in Calcutta, India. Planners hope all national conferences, not just current ICOMB members, will be represented.-Adapted from reports by Edmund Janzen and Abe Konrad
MBMjS Board looks toward 1997 as 'Year of Global Mission'
Members hope promotional efforts raise local awareness
AMID discussions of significant changes in conference structures, the board of MB Missions/Services convened in Fresno, Calif., Sept. 2628, to pursue its mandate of global mission. Both board and staff strongly affirmed the desire for MBM/S to continue working as a unified Canadian/ U.S. entity,regardless of future developments.
1997: 'Year of Global Mission'
Meanwhile, preparations for the upcoming "Year of Global Mission" continue:
• From February through May, Esengo Zaire-a select chorale featuring members of the Zaire Conference-will tour extensively in almost every district or province in North America. The Zaire Conference-the largest Mennonite Brethren conference in the world-reports an average Sunday worship attendance of 90,000 and about 72,000 members.
•A Youth Mission International drama group will debut at the July 1997 General Conference convention in Waterloo, Ont., then begin a continental tour promoting global mission for the rest of the year.
• Next month every home subscriber of the MB Herald and Christian Leader will receive a "Year of Global Mission" calendar, a gift of MBM/S.
New missionaries sought
The board called for maximum
efforts to recruit new missionary candidates for the 1997 Mission Training Institute next summer. MBM/S seeks individuals or couples for:
• church planting in Uruguay;
• friendship evangelism with Muslims in Pakistan;
• pioneer outreach among Muslims in Senegal;
• Moscow Mennonite Center director;
• university English teaching in China (two years);
• English teaching in Japan (one or two years).
Board members expressed concern about a lack of mission trainees in 1996 and an overall decline in the total number of long-term personnel in global service. In recent years, retirements and terminations have outrun recruitment.
As if to underscore the trend, the board received the resignation of Miller and Isabella Zhuang, church planters among the Chinese in Venezuela. During the Zhuangs' two terms, two churches were started and several dozen new believers were baptized. Though occasionally aided by short-term assistants, they bore most of the workload alone.
Staff was instructed to acknowledge the resignation and to explore it further, with a view toward the couple's eventual return to MBM/S. Meanwhile, the future of MBM/S involvement in Venezuela is uncertain due to lack of personnel.
SUMMARY OF MBM/S PERSONNEL CHANGES
• Miller and Isabella Zhuang resigned as church planters among the Chinese in Venezuela after serving two terms.
• Hiromi Takeda, Japan Conference, was appointed as a first-term worker to Thailand, beginning around March 1997. She is the second worker appointed cooperatively with Japan.
• Paul and Ina Warkentin were reappointed for another term of service, 19972000, in Bad Reichenhall, Germany; the Warkentins have been church planters in Germany since 1982.
• Christoph and Antonia Haegele have begun an eight-month internship with DMG (Deutshe Missiongemeinschaft) with the goal of subsequent ministry with MBMjS; they anticipate commissioning to cross-cultural mission in September 1997, possibly to Lithuania.
• Tim and Janine Bergdahl, on unpaid leave in North America, were invited to consider future Muslim-related assignments. The Bergdahls served in Central Asia for five years before being denied a return visa.
More time for home ministry
Addressing the increasing need for more missionary speakers in constituency congregations, the board altered the traditional "furlough," now known as "Ministry in North America," or "MINA." Three-year terms will now consist of 31 months in the cross-cultural assignment and five months of MINA-an additional month in the home country.
One month of the five will be set aside for complete vacation, with no ministry responsibilities.
During the other four months, workers will speak in churches, strengthen ties with supporting churches and prayer partners, participate in growth and renewal activities, raise funds, attend denominational conventions, enrich relationships with loved ones, friends and community, and attend to needs for health care or counseling.
Proponents say the new MINA policy will almost double contact with constituency congregations, which have been insisting on more face-toface interaction with MBM/S missionaries.
Latin American commitments
With a new evaluation of the work in Brazil and Paraguay in hand, the board addressed personnel needs in those areas.
Since 1991, the Brazil team has shrunk from 19 funded missionaries to four, plus several self-supporting mission associates. The decline is due in part to new priorities and partly to attrition through retirements, illness and death. The board committed MBMjS to maintaining two couples in Brazil to provide leadership training and church development resources to existing congregations.
It was also decided to explore assigning a missionary or couple to work for one term in Paraguay in a resource role with the congregations of the Spanish-speaking convention. The mission has not deployed such a worker in Paraguay since the 1980s.
In the next few months, an administrator and a board member will travel to the two countries to follow up the evaluation and consult on various partnership matters regarding personnel, subsidies, leadership training and scholarships, church planting strate-
gy, and improving dialog between the mission and national conferences.
The board initiated an arrangement with an interdenominational German mission agency known as DMG (Deutshe Missiongemeinschaft) which potentially offers a new supply of workers. As German or Austrian Men-
nonite Brethren desire to enter mission service, they may enlist with DMG, which will help them raise support. DMG has agreed to second workers to MBM/S teams if they desire it. DMG has partnership agreements with more than 60 missions in various countries. (MBM/S)
MBMjS staff changes will consolidate roles
II Three administrators resign to pursue new ministries
THE DECISION by three MB Mis- with additional help from administrasions/Services administrators to tive assistant Shelly Spencer. pursue new ministries has prompted The merger was prompted by the major personnel changes within the resignations of Hallman and Gary agency. Hardaway, secretary for communica-
In a move that reduces administra- tions and public relations. Hardaway tive expenses, the MBM/S Board of and his wife, Lynn, have accepted a Directors recently approved changes six-month teaching assignment with giving the same administrative respon- Liberal Arts Christian College of sibilities to fewer individuals. Lithuania, beginning in January 1997.
The U.S. and Canadian desks for They will go to Lithuania as MBM/S constitutency ministries will merge in mission associates responsible for June 1997. Dale Warkentin, currently their own financial support. U.S. secretary for constituency min- Hallman has resigned his adminisistries, will oversee the new post. The trative duties with MBM/S to head the merger was prompted by the resigna- Middle East Media communications tion of Steve Klassen, secretary for department. Middle East Media is an constitutency ministries in Canada. interdenominational agency working Klassen, along with MBM/S mission- among Muslims. Hallman will serve ary Ray Harms-Wiebe, is working to MEM as a MBM/S mission associate develop a mission training center in and is responsible to raise his own British Columbia scheduled to open financial support. Hallman and his next year. wife, Bridget, anticipate moving to
To provide Warkentin with staff to Cairo for language study around June effectively reach 350 constituent 1997. churches each year, the MBM/S board The mission agency continues to approved a plan to appoint up to 10 work at recruiting regional secretaries "Regional Mission Advocates" to work from within the region. Regional secper diem for MBM/S presenting the retaries for Europe and Africa currentcause of global missions and to seek ly live and are native to the two support in local churches. regions. During 1997, Ens anticipates
According to Harold Ens, general appointing a Latin American to overdirector, MBM/S representatives will see that region. Harold Siebert, misattempt to make four contacts during sionary to Colombia, has served as the 1997 with each congregation in the Latin America regional secretary since United States and Canada. These June 1993. He and his wife, Dorothy, include person-to-person visits with are currently studying at Providence the pastor, a meeting with the deci- Theological Seminary in Manitoba. sion-making body, and presentations Dale Warkentin has served as in Sunday morning services and Sun- regional secretary for Asia from Fresday school or small groups. no and will be relinquishing that Two other positions will be com- responsibilitiy before June 1997. bined effective January 1997: secre- Should efforts to find an Asian to tary for communications/public rela- supervise that work from within the tions and secretary for media. Craig region be unsuccessful, Dave Dyck, Hallman, current secretary for media, director of programs, will assume that will temporarily assume this new role assignment. (MBM/S)
IN BRIEF
• APPOINTED: Brad and Elfie Klassen of Waterloo, Ont., have accepted an invitation from the Mission USA Boa rd to pia nt a new Mennonite Brethren church in Phoenix, Ariz., beginning in June 1997. Klassen is serving on the Waterloo MB Church pas- Brad Klassen toral staff and will spend one semester at MB Biblical Seminary before moving his family to Phoenix. (MU5A)
• TRAGEDY: Jerry Jones, 24, of Golden, Colo., was fondly remembered for his leadership and zest for life during a memorial service Oct. 21 in the Tabor College Chapel. Jones, a senior and a captain of the Tabor football team, was killed in a one-vehicle accident Oct. 20 near Hillsboro, Kan. Two other Tabor students were injured: the driver, Tim Hamilton, 18, of Choctaw, Okla., and a second passenger, Trey Belaire, 18, of Nederland, Texas. The students had been drinking alcohol earlier that night, according to police reports. The Marion County Sheriff's Department is investigating the events leading to the crash. "This is a very scary thing for us," Tabor President David Brandt told the Wichita Eagle. "We are a small colfege in a small town that has a reputation for being clean and neat. Now, our campus is in mourning. It's all so tragic." A bus/oad of students and faculty traveled to Colorado for Jones's funeral.
• CHOSEN: Tabor College President David Brandt has been chosen by the Coalition for Christian Colleges and Universities as a "fellow" in its new Executive Leadership Development Project. Brandt attended the President's Institute this past summer, where topics such as budgeting, board relations, fund raising and strategic planning were addressed in a series of presentations and smali-group discussions. Brandt is one of 10 newer presidents, all in their first three years of service, to be paired with a senior president to begin a two-year mentoring relationship. (re)
IN BRIEF
• ADOPTED: A UnitedNations committee promoting alternatives to dealing with crime has formally adopted principles for restorative justice written by Ron Claassen, codirector of the Center for Peacemaking and Conflict Studies at Fresno Pacific College. The principles will be used to promote restorative justice at the Tenth U.N. Crime Congress in the year 2000. According to Claassen, "restorative justice is the process for making things as right as possible after the damage caused by crime." The U.N. Alliance of Nongovernmental Organizations Working Party on Restorative Justice adopted the principles in May. (FPC)
• GRANTED: Fresno Pacific College's Center for Peacemaking. and Conflict Studies has been awarded a $150,000 grant from the U.S. Office of Refugee Resettlement of the Department of Health and Human Services. The grant will enable CPACS to work in five cities with high concentrations of recent Iraqi and Bosnian refugees to provide crosscultural training to teams of preters and mediators. (FPC)
• TUITION: At its October meeting, the Fresno Pacific College Board of Trustees approved a 4.4 percent increase in undergraduate tuition for 1997-98, which puts a year's tuition at $11,750. This is the lowest tuition increase at FPC in the last eight years. The board also approved a faculty pay scale that provides increased pay for faculty who have worked at the college more than 20 years and builds in incentivesfor post-graduate study. (FPC)
• ASSEMBLY: More than 3,000 people have registered for India 97, the Mennonite World Conference assembly scheduled for January. "About twothirds of the registrants are from the younger churches in Asia, Latin America and Africa," says Larry Miller, MWC executive secretary. "This is an accurate reflection of MWC's global membership.'i MWC and Menno Travel Service began rejecting new registrations Nov. 1 because of the tourism season. Flights into India during early January are now limited and basic to mid-range Calcutta hotels are booked. (MWC)
Kriegbaum to leave
FPC inJune '97
among the top 10 regional liberal arts colleges in the west, and it placed the
institution in the second tier of regional universities.
II President accomplishes goals, Enrollment has increased by 60 sets sights on new challenges percent to 1,600 students-half in the liberal arts college and half in the
FRESNO PACIFIC
College President graduate school. The Fresno Pacific
Richard Kriegbauffi has announced School of Professional Studies has his resignation, effective June 30, 12,000 enrollments annually in profes1997, stating he has ,......------ sional development courses, mostaccomplished what he ly for teachers and school adminiswas called to do. The trators. In addition to the main 45announcement was made acre campus in Fresno, Calif., a during a regular meeting center in Bakersfield opened of the Board of Trustees recently. Oct. 11.
The Fresno Pacific Foundation
"The years here have was formed during Kriegbaum's been the most exciting, tenure and grew to $10 million in challenging and fulfilling Kriegbaum assets under management. of my career," Krieg-
The FPC board has established a baum wrote in his letter of resigna- presidential search committee which tion. "It is time for me to move on, will work toward having a new presiand for Fresno Pacific to enjoy fresh dent on board before the next acaleadership." demic year. The board has made no
Members of the Fresno Pacific plans for interim presidency. (FPC) community feel Kriegbaum's contribution has impacted the college positively and that his leadership will be missed.
"Under his presidency the college has moved aggressively to its next level of maturity as a dynamic educational institution," says Howard Loewen, academic vice president. "The college has grown in enrollment and in excellence, one of the hallmarks of Rich's strong leadership."
"Richard had a vision for the future of the college that most thought was unreachable," says Eugene Enns, chair of the Board of Trustees. "Now, 11 years later, it is evident to all that he was able to articulate this vision, garner support from the community, and using his immense energy and dedication to the college, lead Fresno Pacific through a period of dynamic growth and development.
"Through his tenure, the college has remained firmly connected to the Mennonite Brethren church," Enns adds. "Additionally, the influence of the college has expanded throughout the greater Fresno community."
Kriegbaum came to Fresno Pacific in 1984 as administrative vice president; he was named president in 1985. During his administration, U.S. News & World Report ranked Fresno Pacific's undergraduate program
Colombia churches celebrate 50 years of growth, service
II Leaders say biggest need for the future is pastoral training
MENNONITE Brethren leaders from Austria, Japan, Paraguay, Canada and the United States recently joined Colombians to mark the 50th anniversary of the Colombian MB Church. The celebrations, marked by testimonies, preaching, singing and prayer, drew 250 people July 1 in Bogota and 450 July 6 in Cali.
"Informal conversation during refreshment breaks and meals often centered on fellowship in Christ and reflected a sincere interest in personal devotion and community witness," said Abe Konrad, who attended the celebrations as outgoing moderator of the Canadian Conference. "Young people enthusiastically expressed a desire to share their faith with others and to become leaders in the church."
Konrad said pastoral training is the dominant need identified by the leaders of the conferences in northern South America. "The Baptist seminary in Cali offers some training possibili-
ties, but the closest Mennonite Brethren seminary is in Paraguay," he said. "Most persons who seek to serve in the churches must rely upon lay institutes or the local church for training."
In addition to sharing God's blessings, participants also talked of increased suffering and persecution, including the recent deaths of four members of the Smyrna church at the hands of guerrillas. "There is evidence in Colombia, as well as other parts of the world, that the suffering church is the growing church," Konrad said.
The vision for Mennonite Brethren mission work in Colombia originated with Bethany Bible Institute students in Hepburn, Sask., more than 50 years ago. Students committed themselves to pray for Colombia. This eventually led MB Missions/Services to send its first missionaries to that country. After a difficult beginning in the Choco area, the first mission property was purchased in La Cumbre in 1946. Today, the Colombian Conference has 32 congregations.
As the conference enters its second half-century, leaders are looking for ways to become more involved in global mission. Konrad said Colombia plans to send a missionary couple to Panama this year even though it has insufficient funds to meet its own church needs.
"Many leaders in other national MB conferences are committed to finding new ways to strengthen bonds between conferences and to increase their witness to their neighbors," Konrad said.
International leaders were on hand to attend the annual meeting of the International Committee of Mennonite Brethren, held July 2-5 in Bogota. Representatives of the two largest conferences, Zaire and India, were unable to participate.
"Meeting in Bogota provided a firsthand opportunity to learn about the joys and struggles of MB churches in Colombia," Konrad said. At one point, delegates were called upon to pray for a 5-year-old girl who was experiencing a seizure. Her mother brought the girl to the church, delegates laid hands on her and prayed in their native languages. Konrad said the girl soon became calm and opened her eyes.-From a report by Abe Konrad
Borns say month of prayer for Botswana helped AIDS battle
II Organizers say transformation and revival are country's hope
Though funerals for young people who died from HIV/ AIDS related causes continue, Bryan and Teresa Born, MB Missions/Services workers in Botswana, thank God for ways they saw his power at work in the city of Selebi Phikwe during September.
The HIV/ AIDS crisis in Botswana prompted a group of pastors to organize a "month of prayer" during September.
The group believes that "true transformation and revival" is the only real hope for this country.
One of several events organized by the Selebi Phikwe committee brought 40 pastors and church leaders together for Bible teaching and factual input regarding HIV/AIDS.
Bryan Born considers prayer the reason "that the management of our local copper-nickel mine released 25 of their employees (self-supporting pastors) to attend this conference."
A group of evangelical Christians from Uganda drew large crowds to open-air meetings.
"This choir, along with two women with AIDS, clearly and boldly shared the message of salvation along with promoting the biblical values of abstinence before marriage and faithfulness in marriage," says Born. "While some rejected their message, many turned to the Lord. It is a big task to follow-up all those who indicated a desire to follow Jesus."
Close to 2,000 Christians from more than 40 congregations joined together Sept. 15 in the town park to pray and "seek the Lord's forgiveness and healing for this land," Born reports.
"It was a powerful time of worship, repentance and exhortation to be faithful witnesses of Jesus," he adds. "This display of Christian unity was unprecedented and we recognize that God's hand is at work."
The Borns work with Africa InterMennonite Mission and are sponsored by MBM/S. (AIMM)
IN BRIEF
• ENROLLMENT: September MB Biblical Seminary enrollment figures show a slight increase in the number of credit students-149 credit students compared with 141 last year and 117 in 1994. Fourteen students are enrolled at the BC Centre in British Columbia, compared with 11 last fall. But preliminary audit student numbers at the Centre are down, resulting in a drop in full-time equivalency. Enrollment numbers are more difficult to pin down because of the new module week schedule, says Kent Gaston, director of communications. Classes start throughout the year and auditors generally do not register prior to the startdate. "Last fall we ended up with 197 total by the end of fall because of auditors," Gaston says. "And it will be about the same this year." (MBBS)
• ALTERNATIVES: The Red Herring Cathedral, a ministry of The Meeting Place congregation in Winnipeg, Man., is reaching out to the alternative subculture-both Christians and non-Christians. The Red Herring hosts a weekly coffeehouse of local alternative bands whose styles range from grunge to punk to avant-garde. It offers acoustic worship and Bible study times, discipleship for new believers, and studio space for artists and musicians. Red Herring founder Mark Humphries is supported financially by The Meeting Place and a church elder meets weekly with the staff for spiritual resources and encouragement. (MB Herald)
• REFUGEES: Mennonite Central Committee is helping Iraqi Kurds who fled to Iran following Saddam Hussein's September invasion of Kurdish territory in northern Iraq. As of Sept. 23, more than 67,000 Kurds had registered in five refugee camps hastily established by the Iranian Red Crescent Society. MCC contributed more than $72,750 to purchase food locally. But U.S.-imposed economic sanctions against Iran hampered MCe's efforts. When a New York bank, citing the sanctions, refused to wire money to Iran, MCC chose to transfer funds through its Canadian office, due to the emergency nature of the situation. (MCC)
IN BRIEF
• HUNGER: Mennonite Central Committee has answered a world-wide plea from North Korea for help in addressing its food shortage. Unfortunately, international response has been lukewarm. IINorth Korea's food shortage is more severe than Ethiopia's was," reports AI Kehler, Canadian Foodgrains Bank program coordinator. Kehler explains that while food shortages in Ethiopia affected a small segment of the population, North Korea shortages are spread among 22 million people. Kehler warns by next year the situation will be desperate. To date in 1996, MCC has contributed $336,100 worth of rice through Canadian Foodgrains Bank and canned meat valued at over $25,000 through another partner agency. (MCC)
• ORIENTATION: One American and three Canadian Mennonite Brethren were among the 57 workers who participated in Mennonite Central Committee orientation Sept. 10-20. Bryan Kyle, a member of Hillsboro (Kan.) MB Church, is beginning a three-year assignment in Nicaragua where he will work with appropriate technology. Dave Pankratz and Janet Schmidt of River East MB Church in Winnipeg, Man., will work in Kitwe, Zambia, in economic development and conflict resolution. Arthur Janzen of Bakerview MB Church in Abbotsford) B.C., will work as a furniture and appliance store manager in Abbotsford for two years with MCC. (MCC)
• DECLINE: The executive committee of Mennonite Central Committee began a discussion at their Sept. 27-28 meetings about a more narrowly focused MCC in the coming years. Shrinking income was part of the reason. Even with constituent giving in recent years keeping pace with inflation, U.S. giving to MCC is projected to fall short of the 6 percent increase MCC had budgeted this year. Because grant income and other revenue have fallen, and because of the declining value of the Canadian dollar, MCC expects income in 1997 for international programs to be at its lowest level since 1982 in inflation-adjusted dollars. (MCC)
Roland Reimer, Southern District minister, addresses SDC rally participants in Buhler, Kan., Oct. 20. Seven regional gatherings were held during October. Next year, the district will gather again in a single fall convention.
.CHURCH NOTES
• Baptism/Membership
HILLSBORO, Kan. (Ebenfeld)-Dan, Linda and Chris Stucky were welcomed as new members Sept. 1.
OMAHA, Neb. (Millard Bible)-Sam Preis, Justin Wendel, Monte Lange, Bill DuBord, Kim DuBord, Anita Snyder, Amelia Bracken and Zachery Lange were baptized at Louisville Lake, Aug. 3, as part of a family day that included a picnic and fishing contests. They were received into membership Sept. 15.
CORN, Okla.-Dick, Thelma and Kristi Dye were welcomed as new members Sept. 15.
SHAFTER, Calif.-Christina Tolan, Stephen Penner and John Wiebe were baptized and welcomed as new members Sept. 22. Martha Tolan and Wendy Wilson were also accepted into membership.
• Ministry MINNEAPOLIS, Minn. (Russian Evangelical)- Thirty new members have been received as members and seven persons have been baptized in the past five months. Attendance is at 150 members, plus 120 children and visitors.
DINUBA, Calif.-The congregation broke ground Oct. 13 for a family activity center. A fund-raising event Oct. 6 helped to raise the two-thirds cash amount needed to start the project.
SAN JOSE, Calif. (Lincoln Glen)-At the suggestion of Werner and Elsie Kroeker, MB Missions/Services envoys to India, the
congregation sent 175 of their old Worship Hymnals by ship to India. The books will arrive in three to four months, then will be taken by bicycle to various villages to be used in churches which have no hymnals.
LITTLETON, Colo. (Belleview Acres)Andrew Gallagher has resigned as youth pastor and recreation director.
MINOT, N.D. (Bible Fellowship)-Bob and Wanda Kroeker were installed Sept. 29 as interim pastoral couple. A grocery shower and get-acquainted evening was held Sept. 4.
PHOENIX, Ariz. (Desert Valley Community)-Ed and Bonnie Toews resigned as pastoral couple, effective Oct. 1. They were honored with a farewell gathering Sept. 29. Jake Froese will serve as interim pastor.
HENDERSON, Neb.-Stuart Pederson was installed as pastor Oct. 6. Pederson, his wife, Regina, and their family were welcomed with a grocery shower.
INMAN, Kan. (Zoar)-Ryan Thiessen has accepted the call to serve as youth pastor for one year. He was welcomed Oct. 6 with a party and grocery/household shower.
ENID, Okla.-Garvie and Diane Schmidt were installed as pastoral couple Oct. 6. Clint Seibel of the Tabor College institutional advancement office was the speaker. A pig roast followed at noon.
HILLSBORO, Kan. (Ebenfeld)-Vaughn and Taryn Jost were installed as youth pastor couple Oct. 13.
'Not bv might, nor bv power...'
-rhe Boschmans have landed in Phoenix! Literally, we touched down at Sky Harbor Airport on Sunday, Sept. 1, and woke up the next morning to celebrate both our first day as Arizonians, and our 30th anniversary. And yes, we by Ed Boschman, too marvel at how young we Executive Director, still look - and act! Mission USA
Two days later, our and we began the tedium of getting the stuff out of boxes. I'm really glad that Carol is a great teammate for that chal lenge. To date, we've been able to confine all the remaining boxes to the garage.
We're in the process of settling in and
making new friends now. and we're very much enjoying settling in to a big new city. We'll see the Coyotes home league opener in a few days - should be fun to see how the great Canadian game does in the desert.
In some ways I feel like I'm only ankle deep in Mission USA, in others I feel like I'm in over my head. The next several weeks will include ministry in Central, Pacific and Southern districts, and a Mission USA Board meeting. After that, I'll likely have a better understanding of what we're up to. We still very much believe that Mission USA is what God wants to do with us - and you!
Now we've landed, and we've begun, not by might, or power, but by His Spirit.
Aheart lor Phoenix
We have been describing it as "Our Great Adventure" The 'We" is Brad, Elfie, Aaron, Matt and Katy Klassen.
The "It," is our move to Phoenix, Arizona from Waterloo, Ontario to plant a new Mennonite Brethren Church.
The adventure actually began almost six years ago by Brad Klassen when I left a 12 year business management career to serve our church (Waterloo MB) as a fulltime member of our staff. In that time our love for Christ's Bride has developed through leading our Small Group and Evangelism Ministries. In August of this year we accepted an invitation from Mission USA to initiate a new mission work in Phoenix, and we will begin our transition to this in
Ed Boschman, Phoenix, AZ.,
Executive Director
Chuck Buller, Visalia, CA.
Mike Schuil, Reedley, CA. Fred leonard, Clovis, CA. Tim Sullivan, Hillsboro, KS.
Neil DeFehr, Fresno, CA.
loretta Jost, Aurora, NE.
Clarice Rempel, Buhler, KS.
Randy Steinert, Bakersfield, CA.
Clint Seibel, Hillsboro, KS.
Jim Weems, Gettysburg, S.D.
December. Our first stop will be MBBS in Fresno for one semester of study and preparation. Our plan is to be settled in Phoenix, get our sleeves rolled up and start working by June.
With each day the excitement of this adventure grows for our family. In July, Elfie and I spent a weekend visiting Phoenix and that visit has left a mark on our hearts. At one point in this visit we climbed to the top of a mountain overlook ing Phoenix. As we prayed on that mountain, God seemed to plant in our hearts a love and burden for this commu nity of people.
Wouldn't itbe wonderful to see thou sands of people come to Christ in Phoenix through this Mission USA ministry?
Thanks for being part of the "Great Adventure."
Ernie Friesen, Wichita, KS.
Howard loewen, Fresno, CA.
Tim Geddert, Fresno, CA.
Rick Eschbaugh, Topeka, KS.
Henry Dick, Fresno, CA.
Clinton Grenz, Bismark, N.D.
Roland Reimer, Wichita, KS.
Ex Officio Members:
.DEATHS
FIGART, JANETTE, Sperry, Okla., a member of the Westport MB Church, Collinsville, Okla., was born Jan. 25, 1934, to Harold and Pearl Dunham McCarty at Tulsa, Okla., and died Aug. 25, 1996, at the age of 62. OnJune 13, 1952, she was married to Don Figart, who survives. She is also survived by a son, Michael, and a daughter, Debbi.
FRIESEN, PETE T., Glasgow, Mont., a member of the Lustre MB Church, was born Nov. 6, 1908, to Jacob and Elizabeth Toews Friesen at Carpenter, S.D., and died June 28, 1996, at the age of 87. On May 31, 1951, he was married to Elizabeth Born Reddig, who survives. He is also survived by one son, Harry and wife Judy Reddig of Glendive, Mont.; two daughters, Eileen and husband Kevin Clemans of Kent, Wash., and Elinor and husband Lon Runner of Dallas, Ore.; five sisters, Elizabeth Friesen of Nashua, Mont., Kay Hawkins of Dodson, Mont., Sally Kuecks of Nashua, Eva Eggebrecht of Ronan, Mont., and Marie Davis of Plains, Mont.; four brothers, Henry of Frazer, Mont., John of Riverton, Wash., Ben and Julius of Wolf Point, Mont.; 13 grandchildren and 24 great-grandchildren.
FUNK, VIOLA ELSIE HODEL, Reedley, Calif., a member of the Rosedale Bible Church, Bakersfield, Calif., was born Jan. 23, 1917, to John and Helena Hodel at Orienta, Okla., and died July 3, 1996, at the age of 79.
In 1941 she married Leonard Funk, who survives. She is also survived by three daughters, Norma Beck of Sacramento, Calif., Janice Bartel of Buena Park, Calif., and Shirley Roberts of Fresno, Calif.; two sons, Dennis and Gordon, both of Fresno; one sister, Bertha Feil of Reedley; one brother, Henry Hodel of Scotts Valley, Calif.; 10 grandchildren and two greatgrandchildren.
GRAUMANN, LYDIA, Harvey, N.D., a member of the Harvey MB Church, was born July 11, 1896, to John C. and Katherina Delk Seibel at Tripp, S.D., and died Sept. 12, 1996, at the age of 100. On March 26, 1915, she was married to Ferdinand Graumann, who predeceased her in 1981. She is survived by five sons, Robert of Harvey, Glenn of Reedley, Calif., Marvin of Harvey, Donald of Hillsboro, Kan., and Roger of Fresno, Calif.; three daughters, Luella Frueh of Lodi, Calif., Rosella Kessler of Reedley, and Carolee Derksen of Denver, Colo.; two sisters, Bertha Vix of Minot, N.D., and Linda Nutz of Harvey; one brother, Elmer Seibel of Fort Collins, Colo.; 31 grandchildren, 67 great-grandchildren and nine great-great-grandchildren.
GRUNAU, HENRY, Owasso, Okla., a member of the Westport MB Church, Collinsville, Okla., was born May 31, 1911, to Cornelius C. and Sarah Grunau at Enid, Okla., and died Mar. 26, 1996, at the age of 84. On Aug. 8, 1937, he was married to Edna Brown, who survives. He is also survived by two sisters, Sarah Grunau of Fairview, Okla., and Mary
CHURCH PARTNERSHIP EVANGELISM (CPE)
Invitation: TO: Born-again Christians; FROM: Evangelical churches
King Road MB Church in Abbotsford, B.C., is seeking volunteers for its Church Partnership Evangelism outreach to....
1. PHILIPPINES - Manilla.
Jan. 12-27, '97
2. NICARAGUA - Managua - Rama Feb. 9-24, '97
3. PERU - Sullana April 5-21, '97
4. ZAIRE - Kikwit May 2-20, '97
5. UKRAINE - Tchernivtsi-Odessa May 3-26, '97
6. NICARAGUA - Managua July 5-21, '97
7. PARAGUAY - Asuncion. July 5-21, '97
8. PERU - Chiclayo- Talara Aug. 2-26, '97
9. RUSSIA - Orenburg Sept. 6-24, '97
10. ARGENTINA - Cordoba Oct. 4-21, '97
11. INDIA - Shamshabad Nov. 8-25, '97
• Team up with national Christians and witness for Christ door to door.
• Some knowledge of the country's language is helpful.
Cost/person*
$1,100
$1,100
$1,200
$2,000
$1,600
$1,100
$1,500
$1,200
$1,600
$1,600
$1,600
*Canadian dollars
• Similar campaigns have resulted in 200 to 400 conversions.Come and be part of an enriching spiritual experience, discover what GOD can do through you. For more information, contact: Evelyn Unruh, 604-852-5744 or CPE 604-864-3941
Peter Loewen, 604-853-3173 or FAX 604-853-6482
Maybe you are interested in one, two or more campaigns.Please let us know if you find this to be valuable work for the Lord. I would ask you to bring this information to your friends and churches. We will need many volunteers in 1997.
Peter Huebert Missions Committee President
Peter Loewen
Promoter
and husband Dave Braun of Reedley, Calif.; and one brother, Cornelius J. of Fairview.
HEINRICHS, BEDELIA MARIE CAPPS, Collinsville, Okla., a member of the Westport MB Church, Collinsville, was born Jan. 14, 1909, to Austin and Minnie Capps at Collinsville, and died Dec. 27, 1995, at the age of 86. On June 4, 1931, she was married to Harry W. Heinrichs, who predeceased her in 1974. She is survived by a sister, Ada Stout of Collinsville; and several nieces and nephews.
LIESCH, MINNIE HARDER, Bakersfield, Calif., a member of the Heritage Bible Church, Bakersfield, was born Jan. 9, 1902, to Herman and Katie Harder at Marion, Kan., and died April 28, 1996, at the age of 94. She was predeceased by her husband Edward. She is survived by a son, Arnold and wife Jeanne; two daughters, Ruth Lingo and Alvera and husband Amos Kleinsasser; one sister, Dora Ratzlaff of Abbotsford, B.C.; six grandchildren, seven great-grandchildren, and two great-great-grandchildren. •
CALVARY MENNONITE CHURCH
(Aurora, Oregon) invites applications for the position of
Associate Pastor
afull-time position which will focus on worship and youth ministries. Start as soon as feasible. Send resume and tape of ministry to: Palmer Becker 6711 S. Lone Elder Rd. Aurora, OR 97002 Phone: 503-266-2202
E-mail: PalmerBeck@aol.com
CLEARINGHOUSE
Have a position to fill? Looking for a new employment or ministry opportunity? Have a gathering or celebration to promote? Need to sell or acquire property? Reach U. S. Mennonite Brethren through a Clearinghouse classified ad. The charge is 40 cents per word, with a $15 minimum. Withhold payment until an invoice is received. Clearinghouse copy must be received by the 15th of the month prior to the desired month of publication. The editors reserve the right to turn down inappropriate material. For display (boxed) ad rates, please call us.
POSITIONS AVAILABLE
DRAMA-Seeking qualified faculty member to teach courses in dramatic literature, acting, directing, creative drama and oral communication. Also produce and/or direct student dramatic performances. Position begins Aug. 15, 1997. Doctorate (or nearly completed degree) in the field desired. Fresno Pacific is a dynamic Christian university of the Mennonite Brethren Church. All candidates for faculty positions must share the university's Christian commitment. For full description and application form, write or phone Dr. Howard J. Loewen, Academic Vice President, Fresno Pacific University, 1717 S. Chestnut, Fresno, CA 93702; (209) 453-2023. Women and members of minority groups are especially encour-
aged to apply. Applications will be evaluated beginning Feb. 15, 1997, and appointment will be made as soon thereafter as a suitable candidate is secured.
GROUP INSURANCE SALES SPECIALIST-Mennonite Mutual Aid (MMA) is seeking a group insurance specialist to sell and service self-insured health products, brokered life, LTD and STD products to employers andcongregations. Qualified applicants will be licensed in life and health insurance, willing to travel up to half time, and willing to pursue a professional designation such as CEBS or HIA. Previous sales or marketing experience is desirable. MMA is a church-affiliated insurance and financial services company. We offer a competitive salary, excellent benefits, and a non-smoking work environment. Send or fax a resume to MMA, Human Resources Dept., P.O. Box 483, Goshen, IN 46527; (219) 533-5264 (fax).
SALES SUPPORT MANAGER-Mennonite Mutual Aid has an opening for sales support manager to supervise sales representatives and agent support staff. Responsible to lead activities of the department in providing sales support to agents and regional managers. Qualified applicants will be licensed in health, life and investments, possess a CLU or ChFC designation, and have priormanagement and insurance sales experience. MMA is a church-affiliated insurance and financial services company. We offer a competitive salary, excellent benefits, and a nonsmoking work environment. Send or fax a resume to MMA, Human Resources Dept., P.O. Box 483, Goshen, IN 46527; (219) 533-5264 (fax).
STATEMENT
OF OWNERSHIP, MANAGEMENT AND CIRCULATION
Publication title: The Christian Leader. Publication number: 0009-5419. Filing date: 10-3-96. Issue frequency: monthly. Number of issues published annually: 12. Annual subscription price: $16.00. Complete mailing address of known office of publication: 315 S. Lincoln, Hillsboro, KS 67063. Complete mailing address of headquarters or general business office of publisher: 315 S. Lincoln, Hillsboro, KS 67063. Full names and complete mailing address of publisher, editor and managing editor: Publisher: U.S. Conference of Mennonite Brethren Churches, 315 S. Lincoln, Hillsboro, KS 67063; Editor-Don Ratzlaff, same address; Managing editor-none. Owner: U.S. Conference of Mennonite Brethren Churches, 315 S. Lincoln. Known bondholders, mortgages and other security holders owning or holding I percent or more of total amount of bonds, mortgages or other securities: none. The purpose, function and nonprofit status of this organization and the exempt status for federal income tax purposes has not changed during the preceding 12 months. Extent and nature of circulation: the first number represents the average number of copies of each issue during the preceding 12 months (the number in parentheses is the actual number of copies of a single issue published nearest to filing date, the September 1995 issue).
a. Total number of copies: 10,187 (10,275).
b. Paid and/or requested circulation: 1. Sales through dealers and carriers, and counter sales, 0 (0); 2. Paid or requested mail subscriptions, 9,933 (9,807).
c. Total paid and/or requested circulation: 9,933 (9,807)
d. Free distribution by mail: 94 (125).
e. Free distribution outside the mail: 75 (94).
f. Total free distribution: 169 (219).
g. Total distribution: 10,102 (10,026).
h. Copies not distributed: 1. Office use, leftovers, spoiled: 85 (249); 2. Return from news agents, 0 (0).
I certify that all information on this form is true and complete. I understand that anyone who furnishes false or misleading information on this form or who omits material or information on the form may be subject to criminal sanctions (including fines and imprisonment) and/or civil sanctions (including multiple damages and civil penalties).-(signed) Don Ratzlaff, editor,10/3/96
FOR RENT: Condo, two bedrooms, two baths, in pleasant retirement community. Within three blocks of Fresno Pacific College, seminary, Mennonite Brethren church. Minimum age: 55. Herb Krause, 4980 E. Heaton Ave. #131, Fresno, CA 93727; (209) 454-8344.
DEVOTIONAL RESOURCE-Looking for a dynamic daily devotional resource written from an evangelical Anabaptist perspective? Try Rejoice!, the inter-Mennonite devotional booklet. Rejoice! mines the riches of God's wisdom throughout the Old and New testaments. Each day features a 300-word devotional message, complete with Bible reading, key verse and meditational prayer. Writers for Rejoice! are from the Mennonite Brethren Church, General Conference Mennonite Church and Mennonite Church. For more information or to order Rejoice!, contact your local church office, or call toll-free Kindred Productions, 1800-545-7322.
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MEDIA MATTERS
BY BURTON BULLER
Conversation starters
Media practitioners know much of the information they disseminate reaches us through at least a two-step process.
IN THE SMALL, rural community where I once lived, drinking coffee in the local restaurants with friends and neighbors took on ritualistic, some would say even religious, overtones. Here, one made small talk about things that mattered.
Occasionally, I joined in these disjointed conversations.
"See the game last night?"
"Yeah. Cowboys beat 'em up purty bad."
"Think they'll make the Bowl?"
"Dry, Need rain."
"End of the week, weatherman says."
"Hope so. Say, did you hear what Newt called Clinton yesterday?"
Now I've moved to the city. Here, too, people gather daily or weekly for breakfasts of eggs fried in butter with a side of bacon.
The group I attend also engages in small talk.
"Saw you made the paper Sunday. Union's after your business, eh?"
"Hamas. They're playing it just right. What's Arafat going to do? What choice does he have?"
"Don't know. But it looks like Phoenix is getting a new hockey team."
Wherever people get together for small talk, much of their conversation is about what they learn from the media. In fact, I find myself, as do others in my group, scanning the morning's paper before showing up for breakfast so I won't feel too out of it.
One person in this group of young-to-middle-aged professionals brings a unique interest in Mideast-
ern politics to the table. He once lived there. We depend on him to interpret what we all read in the newspaper about the peace accords between Israel and the Palestinians.
When we want to know what the fishing is like in northern Manitoba, we turn to someone else. Still another takes the lead in financial affairs. All get much of their information from the media, but each one has his respective arena of influence and authority.
The media depend on just such social interaction to get their message out. Media practitioners understand that much of the information they disseminate reaches people through at least a two-step process. Someone sees or hears an article. That person tells others about it, adding his or her own spin to the story.
Agencies hired by political candidates to influence you to vote a certain way use this knowledge to their advantage. This is what makes negative campaign ads work so well. Here is how it works.
An agency, hired by Candidate B, puts together an ad calling into question the sexual fidelity of Candidate A. A person who is opposed to Candidate A uses the message of the ad in her conversation when she meets with her friends for coffee. Immediately, the agenda of the conversation is set. The group talks about the dirt. Some likely also make the morning conversation a topic of discussion with their spouses or guests at the evening dinner table.
Next day, Candidate A places an
ad accusing Candidate B of financial impropriety. Again, someone brings the accusations to the breakfast discussion. The whole thing is rehashed again. And many more times before election day.
The candidates, through their agencies, use the media to get small groups throughout the nation talking about specific topics. Media agencies know that they cannot change your mind about how you will vote. But they know that your friends and neighbors can. By getting you and your friends to talk about a specific piece of political dirt, they know enough people can by swayed to make the millions they spend worthwhile.
"Voted yet?"
"Naw. This afternoon. Thought I'd let you tell me once again which lever to pull."
"Don't have to. You've got [Candidate A] written all over your face."
"That's what you think! Listen, did you see the latest on [Candidate B]?"
So, tell me. Who sets the agenda of your small talk?
LET'S TALK ABOUT IT
A GUIDE FOR GROUP INTERACTION
SESSION 1: Double trouble? The meaning of "Mennonite"
Based on flWhat Is Ethnic? What Is Biblical?, "page 1O.
GET READY - Getting started
• Which of John Redekop's two images come to mind when you hear the word "Mennonite"?
GET SET - Examining the issues
1. In what ways has the double meaning of "Mennonite" caused frustration?
2. What does Redekop say will happen if we don't give serious consideration to a name change? Do you agree or disagree? Why?
3. To what extent ought ethnicity be distinguished from doctrine? How can we ensure that happens?
GO - Applying ideas to the way we live
1. Do you think changes in the Confession of Faith are made too easily or too hesitantly? Why?
2. What additional criteria would you add for adopting a new name? Which l if anYI of Redekop1s five would you delete?
3. What names l in your opinion would best describe the purpose and people now known as Mennonite Brethren?
SESSION 2: The essence of Anabaptism
Based on ,I/Mennonite' Phobia," by Calvin W. Redekop, page 8,' and "What Is Anabaptism Anyway?," by John H. Redekop, page 12.
GET READY - Getting started
• What do you like least/most about identifying with the name and people "Mennonite"?
GET SET - Examining the issues
1. What Scripture references can you suggest that support the Anabaptist 12 principles as outlined by John Redekop?
2. Which of the 12 "are strongest in your congregation? In the conference? Which are the weakest? How could they be strengthened?
3. Could Franz Agricola1s 1582 statement about Anabaptists be said of Mennonite Brethren today?
4. In what ways do these 12 principles enhance our outreach?
GO - Applying ideas to the way we live
1. How can we encourage and promote these principles without suggesting that we have the corner on truth?
2. What is the key to church growth in your congregation?
3. What is your answer to Cal Redekop1s question, "What have Mennonites done with this Jesus?"?
4. Which of the 12 principles is most in need of nurture in your life?
SESSION 3: Called to be radical
Based on flOrdinary People, Extraordinary Lives, "page 15.
GET READY - Getting started
• Identify one extraordinary life you have known.
GET SET - Examining the issues
1. Review the stories and identify the extraordinary aspect of each person.
2. What Scriptures come to mind as you read their stories?
3. What are the essential ingredients of "obedient lovell? What keeps us from demonstrating it?
GO - Applying ideas to the way we live
1. What are some specific examples of ways in which our faith can speak to our culture?
2. How can we help each other grow in desire and practice of our faith in ways which contradict our culture but exhibit faithfulness to Christ?
3. Which of the statements from the letter to Diognetus do you desire to be more a part of your life?
SESSION 4: Martyrs then and now
Based on On the Journey, page 20.
GET READY - Getting started
• When are you tempted to feel like a martyr?
GET SET - Examining the issues
1. Review stories of martyrdom from Scripture.
2. What were common traits and attitudes in the experiences of biblical characters and Anabaptist martyrs?
3. What do the experiences of Anabaptist martyrs have to teach us today?
4. In what ways can the word "persecution ll be applied to you or your congregation?
GO - Applying ideas to the way we live
1. Can/should we be able to answer the question raised at the end of the article?
2. What is the key question for you related to persecution?
3. Do we need more emphasis on the stories of martyrs or less emphasis? Why?
By any other name. II
BEYOND A FIRM commitment to the Mennonite Brethren Confession of Faith, we at the Leader generally don't take an "official stand" on specific issues that face our family of churches. On this editorial page, we editors regularly comment on many issues. We may even have strong personal convictions about some of them. But in almost no case would we say that a particular conviction is beyond question or that it will guide all other editorial policies and decisions.
With one exception. For as long as I've been editor, and during the time my predecessor was at the helm, we have operated with an unwavering, if unwritten, dictum: We affirm and will promote our Mennonite identity, because in that identity lies the genius of our past and our best hope of being a distinctive and relevant church in the future.
More than that, we have tried to be clear what we mean by "Mennonite identity." In short, we have adamantly insisted that "Mennonite" is a theological/spiritual identity, not an ethnic identity. To be Mennonite is to embrace the Anabaptism vision of Menno Simons and his compatriots (see page 12). It matters not whether your last name is Friesen, Martinez, O'Malley or Wong-if you desire to follow Christ along this path, you're one of us. Any and all can become Mennonite because entrance is a matter of choice, not birth.
aggressively marketing "Mennonite furniture" and "Mennonite cuisine" in the marketplace, I'm less sure we can overcome its ethnic meaning. And, having considered the persuasive arguments of John Redekop (p.10), I'm not sure we need to.
I happen to share Redekop's ethnoreligious lineage. Because of my aforementioned convictions, I've bitterly resisted using the "Mennonite" label to describe it. At the same time, substitute labels-like German, Low German, Russian, Dutch, Polish or Ukrainian-have never "fit" either. At times I've felt I exist in ethnic limbo. I admit to feeling some personal liberation in following Redekop's advice-to call this ethnic heritage "Mennonite," and then find some other label with which to communicate the faith heritage of our church.
Maybe we should be less concerned
ourselves. what we call how we conduct ourselves, and
more concerned with
So through the years we've invested a lot of sweat and ink attempting to uphold this conviction-and battling editorial nuances that would undermine it. We've acknowledged the ethnic dynamic that often undermines inclusive fellowship in our congregations and conferences, and we've rejoiced that our dominant ethnic identity as Mennonite Brethren is African, followed closely by East Indian. We've made a point of expanding the menu of "Mennonite foods" to include manioc, curry and rice, enchiladas and grits.
From time to time, we've defended the continuing use of the Mennonite name, insisting that if our neighbors have an ethnic notion about who Mennonites are, it's because we simply haven't demonstrated the radical love of Christ that undergirds true Mennonitism.
For the record, I would still hold to 95 percent of what I've written here. Where I have found myself wavering of late is my rock-solid confidence in the "Mennonite" name. In a day when entrepreneurs are
So I am wavering-but not yet converted. While Redekop's ideas have merit, I do not share his optimism that we will find a substitute name that satisfactorily communicates our spiritual heritage to ourselves or to our world. Some reference to "Anabaptist" would seem appropriate, but how many "AntiBaptist?" queries would we have to explain? I'm not ready to trade one confusion for another.
What's more, the process of naming ourselves seems almost arrogant in light of our spiritual heritage. The labels "Christian," "Anabaptist," "Mennonite" and even "Mennonite Brethren" were originally applied to our forebears by their contemporary antagonists-in derision, no less.
As I've suggested before, perhaps we ought to allow our antagonists to select our new name, according to the traits we exhibit from week to week. Maybe then we'd discover the secret of numerical growth-or the reasons we haven't had much.
The person least likely to consider the name "Mennonite" to be sacred would probably be Menno Simons himself. "If I should by my teaching gain disciples for myself and not for Christ Jesus, seeking my own gain, praise and honor, then indeed woe unto my soul," he wrote.
Which takes us back to the motivational potential of spiritual heritage. Maybe we should be less concerned what we call ourselves, and more concerned with how we conduct ourselves.
