November 1999

FIRST WORDS from the editor

THE COMING OF A NEW YEAR is a time of reflection and anticipation, perhaps this one more than others. Not only are we embarking on a new year and a new century, but we are on the edge of a new millennium as well.

In some Christian circles, this new year is being talked about with anticipation-a lot of the talk centering on the end-times and prophecies. In our first feature, David Ewert examines what Scripture has to say about the "last days." John Vooys looks at what the Bible says about how we are to live today-whether Christ returns tomorrow or in another thousand years. And Jon Wiebe reminds us that in the uncertainty of the approaching millennium, we can face the future with confidence.

As we leave this century, the Leader took the opportunity to reflect on the last 100 years of growth, struggles and celebrations. In this issue, we highlight some of those important events that shape who we are today.

Make sure to take time to read the BodyLife section, which reports on some important things happening in our conference today.

God bless. -CA

COMING

FEBRUARY 20,2000 - Peace Sunday for u.S. Mennonite Brethren churches

MARCH 3-4 - u.S. Conference joint board meetings, Central California.

-JULY 27-29 - Biennial U.S. Conference convention, Denver, Colo.

- The Millennium

4 Are we in the last days?

There is a lot of talk about the II end times. II What exactly are the last days? Are we living in them now? BY DAVID EWERT

6 Healthy goals for the next millennium

What does the Bible tell us about how we are to live our lives in the face of the new millennium? BY JOHN VOOYS

Facing the future without fear

The turn of the millennium has left many people afraid and uncertain, but we can face the future with confidence.

BY JON WIEBE

10 The MB century in review

It has been 100 years of growth, struggles, celebrations and change for Mennonite Brethren. The Leader asked over a dozen MB historians, scholars and leaders to tell us what they thought were the important events of the 20th century, and we collected the highlights in this issue.

DEPARTMENTS

Ph'lip Side ....

by Philip Wiebe 18

• Brave new world Inquiring Minds by Marvin Hein

• Just war and 1 John 3: 19-22 On the Journey by Rose Buschman

• Do we care?

• Andres committed to publication that builds community 22

• Two new national conference positions created 24

• Kassel joins Leader staff 25

• New adult Bible study curriculum to emphasize MB distinctives 26

• MBBS enrollment declines 28

• Mission agency web site updated 30

• Turning Points: Membership a celebration for Laotian couple 32

• In the midst of millennial madness

CREDITS: Page 10-12, 14-16, photos from the Centers for MB Studies in Fresno, Calif., and Hillsboro, Kan.; pages 13 and 17, Leader photos; page 14, photo of JB Toews from JB Toews: A Twentieth Century Mennonite Pi/grim.

VOLUME 62, NUMBER 11

BOARD OF COMMUNICATIONS: Kathy Helnrichs Wiest, chair; Peggy Goertzen, Phil Neufeld, Dalton Reimer, Herb Schroeder.

The Christian Leader (ISSN 0009-5149) is published monthly by the U.S. Conference of Mennonite Brethren Churches, 315 S. Lincoln, Hillsboro, KS 67063. The ChristianLeader seeks to inform Mennonite Brethren members and churches of the events, activities, decisions and issues of their denomination, and to instruct, inspire and initiate dialog so members will aspire to be faithful disciples of Christ as understood in the evangelical/Anabaptist theological tradition. However, the views expressed in this publication do not necessarily represent the position of the Christian Leader, the Board of Communications or the Mennonite Brethren Church.

The editors invite free-lance article submissions, essays to Forum and letters to the editor. Forum is open to members or attendees of Mennonite Brethren churches. The essays can address any issue of relevance and interest to the faith and life of the Mennonite Brethren Church and should be no longer than 800 words and include the home church and occupation of the writer. A SASE must accompany articles and forum essays.

The Christian Leader is a member of the Evangelical Press Association and Meetinghouse, an association of Mennonite and Brethren in Christ editors.

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Carmen Andres

ARE WE IN THE

Shape of things to come deeply concerns aurny people in our day, and has given us a rash of books on "eschatology" (the end times). These writings would command more confidence if the writers all came to more or less the same conclusions. But, even when they claim to base their insights on the Word of God, the scenarios they sketch are often all over the map. This has given the word "eschatology" a bad name.

Yet the Bible from beginning to end is eschatological. Both the Old Testament and the New look forward to the day when God will intervene in human history in a decisive way and usher in His eternal kingdom. Moreover, most evangelicals agree when it comes to the basic strands of eschatology: the return of Jesus, the resurrection of the dead, the judgment of all humankind and the eternal bliss of the redeemed-quite enough to give our lives purpose, hope and joy.

However, from the early Christian centuries to the present, there have been those who were not content with these fundamental teachings of Scripture and tried to fill in the details. For some strange reason, such detailed maps of end-time events have often interested believers more than the fundamental truths.

Everywhere today one hears it said, "We are in the last days." Yet, when we probe a little deeper, we discover that believers don't always mean the same thing-they don't always mean what the New Testament calls the "last days."

The beginning of the U/ast daysIJ

According to the Old Testament prophets, the last days were to begin with the outpouring of the Spirit of God upon all humankind (Isa. 32: 15; 44:3;

Eze. 36:25-27; Joel 2:28). Peter saw the "day of redemption" (Eph. 4:30). It is the day when the last trumpet will sound (1 Cor. 15:52) and the last enemy, death, will be overcome (1 Cor. 15:26).

This last day is also called "the end." Jesus warned, "When you hear of wars and rumors of wars, do not be alarmed; such things must happen, but the end is still to come" (Mk. 13:7; Mt. 24:14).

So, the last days began with Christ's first coming, and will end with the last day. Just when that last day will come, we do not know, and we must not speculate or try to set dates. So far, all those who have done so have been wrong.

But what, then, do we do with the passages in the New Testament which state that the end is near?

The closeness of the end

Peter was convinced that "The end of all things is near" (1 Pet. 4:7), as were Paul (1 Cor. 7:29),James (5:8), the writer of Hebrews (10:25) andJohn (Rev. 1:3; 22: 10). John also stressed that the things which he had seen were to take place "quickly" (Rev. 1:1; 22:20).

Yet, more than 1900 years have passed, and Bible readers have often been puzzled by this emphasis. One way of reading such statements is to say that when God's hour strikes, things will happen quickly-but that doesn't seem to be the natural meaning of these texts. The "nearness" has also been explained as "certainly."

Perhaps a sounder approach is to understand the apostles as saying that in the presence of eternity, time shrinks together. The church lives in the twilight just before the dawn of the eternal kingdom. The church always lives on the borderline between this age and the next, and so the time is always short.

Another difficult saying of Jesus is in Mk. 13: 30: "This generation will certainly not pass away until all these things have happened." We aren't sure whether "generation" refers to the human race, the Jewish people, Christians or the "kind of people" living in Jesus' day. Similarly "all these things" could refer to the destruction of Jerusalem, to Christ's death and glorification (Mk. 9: 1) or to Christ's return.

However, we do violence to the text when we insist that a "generation" means 30-40 years, and then begin counting from 1948, when the modern state of Israel came into being. That view was popular in the 1980's, but we are now in 1999 and we can see this calculation was wrong. Only two verses later in Mk. 13, Jesus said, "No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. You do not know when that time will come" (Mk. 13:32-33).

The chuech lives in the .twllifJhtjust before the davin of the eternal kingdom. Th. "church always live. On the borderline between this ."e and the next, and so thee time is always short.

The problem of delay

Some critics have argued that the apostles were wrong when they taught that the end was near.

What is often overlooked is that there are also clear indications in the New Testament that there would be a lengthy interim between the two comings of Jesus. This is implied, for example, in the Great Commission (Mt. 28:18-20); to go into all the world and preach the gospel would take time. Paul recognized that he could die before the coming of the Lord (1 Th. 5:10). Moreover, we have many exhortations to be patient during this time of waiting (Rom. 8:24; James 5:7).

There were those in the first century who began to mock the Christian hope that Christ would return soon. "Where is this 'coming' He promised?" they asked (2 Pet. 3:4). Peter gave three answers to these critics. First, he reminded them that people made fun of Noah when he prepared for the flood but God's promise was fulfilled (2 Pet. 3:5-7). Second, he pointed out that God does not measure time the way we do: "With the Lord a day is like a thousand years, and a thousand years are like a day" (2 Pet. 3:8). Third, the time of waiting is being extended because God does not want anyone to perish and is extending the opportunity for salvation (2 Pet. 3: 9). And so while the church prays, "Come, LordJesus," it also thanks God for every extra day of grace that He gives to humankind.

The signs of the "last days"

If the entire interim between Christ's first and second comings is the "last days," then the signs of the last days are applicable to this entire time of waiting. Because this has not always been recognized, Bible readers have repeatedly been tempted to make predictions about the end, based on political, sociological and moral developments in their time.

In the second century, Montanus tried to establish a date for the end of the world. The New Jerusalem was about to come down from heaven on Asia Minor. Many of his followers abandoned their possessions to prepare for this great event. They were deeply disappointed.

For further study, Kindred Productions provides two commentaries on the "Iast days" by David Ewert in the Luminaire Studies series:

• When the Church was Young: Studies in 1 and 2 Thessalonians

• The Church Under Fire: Studies in Revelation

In the 6th century, Gregory the Great declared, "Earthquakes overwhelm countless cities. Pestilence we endure without interruption. It is true that as yet we do not behold signs in the sun and moon and stars; but that these are not far off we may infer from the changes in the atmosphere."

When the first millennium came to an end (1000

AD), there was feverish expectation tbat d;):e end would come.

Martin Luther held to wft:at, is linown as a week," since a thousand years with the Lord are like a day. Since human history began about 40(J.() Be and it was now about 1500 AD; only another ;fl'Q years were left before the great sabbatll test

Healthy goals for the next tnillenniulll

How the Bible says we should live our Iives today

Most of us mark the pas• sage of time by celebrating birthdays, annJver saries and New Year's Days. It's been a thousand years since people nave had the opportunity of marking the passage of a millennium, and people in the Western world are responding in contrasting ways.

Some predict that the year 2000 means t:he end of the world for theological reasons. This is based on their interpretation that it has been 6()()() years since creation; and next wilt come "the millennium"

mentioned in Revelation 20. An extreme example of such thinking is t.o be found in the cult called "Concerned Christians." Members of this group were recently expelled from I:srael, accused of planning violence, which they supp,osed would hasten Christ's return.

Some precl:ict that the year 2000 wi'U m·ean a serious disruption of the 'world for technologj ... cal reasons-the Y2K bug. When computers switch over to the year 2000, they might think it is 1900 and so ceas;e to function or garble information, causing everything from major utilities to financial institutions to faiL

Qn the other hand, many see the year 2000 as an opportunity to celebrate, to throw a 1# newrniUennium party. II Many hotel and convention facilities are already fully booked for Year 2000 p:arties.

Stilt others see the be:gin ning of the new millennium as an opportunity to evaluate the past and make a fresh start tor the future. Many of England's churches have caned for . Jlmillenniurn celebrations" where believers recommit themselves to live· more fully the Christian life.

No one knows the hour

So, how should we respond? Res:lgn ourselves to the fact that the end of history is here and do little except be ready for Christ's return? Become fearful of the future since technology might fail us and disrupt OUf comfortable life? Forget about our problems and celebrate? Seize the opportunity to do something for God and his kingdom?

For one thlng except for potential computer problems, worry about the date 20()O is unfounded. The Western calendar is based on Chrtst1s birth 2000 years ago. However, our calendar is off by four -to-six years. We know Jesus was born while King Herod the Great rulea Judea. We also know this king died in 4 Be. Since Herod tried to kitl all the boys in and around Bethlehem up to age two, Jesus may have been born as early as 6 BC. So, in reaHty, 2000 years after Jesus i birth would have come somewhere between 1994 and 1996.

The arbitrariness of our calendar should thus caution those who have set the end of this millennium as the time of Christ's return. Even more crucial is Jesus'. own statement: "No one knows about that day or h()ur, not even the angels in heaven, nor the SORI

begin. But, because God would "shorten" the days 2-4,,22), the end. could not be very far off.

C.I. 5cotleld, througk whose marginal notes in tbeBible the te-acilingsQfJohn Darby were populari,n rt:orth .America, believed the World War I end of the world. Similar specula60'11$1 m re lJUlde when World War II broke out.

but only the Father!' <Mk. 13:32). When date setters are challenged with these woras, they often respond., JtWe may n:ot know the day or the hour, but we may know the month and the year. If Somehow, thi.s misses Christ's point. In Acts 1:7 he is even more direct: /.lIt is not for you to know the times or dates the Father has set by his own authority. II

In these texts, Jesus adds two crucial COAlments: J'Be on guard; be alert;" and USe my witnesses. 't These are good crues for setting goals for the next rnHlenniurn.

Guidance from Sc.rlpture

For heJp in facing the next millennium, there is much to be gained by examini:ng texts dealing with Christ's Second Coming. The New Testanlent often refers to the certainty of this event. What is noteworthy is that this expectancy did not dnve the first Christians to set dates f.or Christ's return. Unlike so-caned modern prophets, they did not ask, "What will we experience <or avoid) then?" Rather, the early church asked, "How should we live our Christian lives now?"

Consider the advice in those New Testament passages, all in the context of Chr ist' s Second Coming:

• IIBe clear minded and self", controlled" (1 Pet. 4:7).

• "Live holy and godly lives" (2 Pet. 3:11).

• uMakeevery effort to be found spotless, blameless and at peace with him ll (2 Pet. 3:14).

• "Let your gentleness be evi dent to all" {Phil. 4:S}.

• uThose who use the things of

All such attempts at predicting the end were proven wrong. So, then, what do we make of the signs of the times of which Jesus spoke? In answer to a question of the disciples about the end, Jesus gave them a number of signs (Mk. 13, Mt. 24, Lk. 21):

• Deception. The disciples were warned not to be led astray by false Christs and false prophets (Mk.

the world (should live] as if not engrossed in them it (1 Cor" 7:31).

• "Be patient and stand f:irm lJ (James 5:8).

• "Everyone who has this hope in him purifies himself, Just as he is pure 11 (1 In,, 3:3).

• 'Ilet us ... spur one a·nother on toward love and good deeds. Let us not give up meeting together. Let us encourage one another" <Heb. 10:24-25).

How we should live

When all these are put togeth ef, we see several common e-mphases regtl'rding the kina of lives we should live and the healthy goals we ought to have for the corning millennium (and at any time, for that matter): .A controlled life. Gal. 5:22 reminds us that self contrel is a fruit of the Spirit. It causes us to avoid extreme:s] either fear about the things that might happen or abandonment of all restraints so as to just party.

•A focused Ufe Ro:m. 12:1 tells us that aU aspects of life (nay be Our w:nole focus, 1n word -and deed, is to be centered on pleasing God.

r..« Pontius' Puddle ARE PEOPLE ,""lS t-aEW VEAR. youR 2.000™ WHEN wr NOW KNOW rr I>£R\\IEg A ? BloNOER.

•A committecllife,. We should be committed to (Jod rather than to material goods or even tife itself. 1 In. 2: 15-17 reminds us not to focus our lives on worldty things fat they do not come from the Father; besides] theywiU not last.

•A ministering life. In Mt. 25:35, Jesus tells us that aU de:eds clone Tor others are deeds done Tor him. 2 Tim. 4:5 suggests that even if we do not have the gift of evan gelism, we a:11 need to evangelize as woe have opportunity. 1 Pet. 3:15 1" reminds us that we should a:lways be prepared to give a reason for the hope we have in Christ. Paul's instruction to Titus gives a summary of the goals we ought to have for life in the next millennium <and for however much time God stnl grants us); "Live self-controlled, upright and godly lives in 'this pre sent age, while we wait fer the b:lessed hope--the glorious appear.. ing of our great God ana Savior, Jesus Christ" (Tit., 2: 11", 14) .. -hr John Vooysl an instructor in New Testament at CoJumhia Bible CoJlege. This article is based on a message he gave at Bakerview MB Church in Abbotsford, B. C. cle first appeared in the MB Herald.

"'AAT'S x: ,0 £Afl."T''''' IN THE I ,-

Thes,e six signs are not like road signs which readf "Los Angeles 30 miles. II They are rather like warning signs whlc,h remind us to slow down, or point out dangers. The signs are to re;mlnd us that this earth Is not our fIn·'" resting place as they have done for the last 2000 years.

13:5-6, 22; 1 Tim. 4: 1-2; 2 Pet. 2: 1-2). Yet, false teachers were already present in the first century and have been present throughout the long time of waiting. Today we are surrounded by heretical teachings, but it is quite impossible on the basis of their number to determine how close we are to the end.

• War. "When you hear of wars and rumors of wars, do not be alarmed. Such things must happen, but the end is still to come" (Mk. 13:7). The disciples were not to think that when war broke out (as it did in AD 66, leading to the destruction of Jerusalem), the end of the world was near. The entire interim before Christ's second coming was to be marked by war.

In Revelation 6, John pictured four riders riding across the pages of human history, bringing war, famine, death and sickness. God's children seek to make peace wherever they can, but they must be prepared to live in a war-torn world. There are those who believe that a third world war would be Armageddon (Rev. 16:16), but we do not know how many wars this world will yet witness before Christ appears with the armies of heaven to make an end to all rebellion against God.

• Earthquakes (Mk. 13:8). Earthquakes occurred in the first century and have occurred throughout the centuries. Some think that they have increased in frequency, but that may be due to better measuring instruments and the fact that an earthquake in one part of the world can now be witnessed on television all over the world.

We do not know how many earthquakes we will yet witness before Jesus comes, but every tremor is a reminder that our existence here on earth is insecure, and every quake is a call to humankind to tum to God before the day comes when He will shake not only the earth, but also the heavens (Heb. 12:26).

• Famine (Mk. 13:8). Famine is often caused by natural catastrophes, such as drought. However, much of the hunger in our world today is due to human mismanagement of nature's gifts, the depletion of natural resources, bad economic systems, etc. Whatever the causes, famine is a sign of the last days, from the days of Agabus-who predicted a famine in the days of the early church (Acts 11:28)until Jesus returns and people shall hunger and thirst no more. And so we continue to pray "Give us this day our daily bread," and we continue to feed the hungry.

• Persecution (Mk. 13:9, 11-13). The early church suffered at the hands of unbelieving Jews, then under some of the Caesars (whom Revelation portrays as beasts). One can also mention the Anabaptist martyrs, the labor camps of Siberia, the martyrs of Uganda and the Sudan and many others. There has never been an age when Christians have not suffered somewhere. We are grateful for every country in which freedom of religion is granted, but we know that even in free countries followers of Jesus are often subject to discrimination and oppression

• Mission. Another sign is the preaching of the gospel to all nations (Mk. 13: 10). That verse stands between two verses that speak of persecution, for it is precisely because of the church's witness that it has had to suffer throughout the centuries. What is significant about this sign is that the end will not come until the mission of the church is complete. When that will be, we do not know. Statistics of conversions or the number of missionaries or the size of missions budgets cannot establish the nearness of Christ's return.

These six signs are not like road signs which read, "Los Angeles 30 miles." They are rather like warning signs which remind us to slow down or point out dangers. The signs are to remind us that this earth is not our final resting place as they have done for the last 2000 years.

Discerning the times

On one occasion, Jesus accused his adversaries, "You cannot interpret the signs of the times" (Mt. 16:3). Surrounded by evidence that God's kingdom was breaking into this world in the person of Jesus, they were still looking for signs.

It is dangerously easy to get caught up in an attempt to interpret the signs and not discern the times at all. Could the rash of books on the end times also fall under this criticism of Jesus? Can these not easily become a convenient instrument in the hand of Satan to sidetrack us from our true purpose? If war is a sign of the times, should we then stop working for peace? If love is to grow cold in the last days, should we then do nothing to rekindle its flames?

Richard Kyle, a professor at Tabor College, recently published a book entitled The Last Days Are Here Again. He says: "The last days began in the first century AD. Christians were called then and are called now to focus on Christ, not the signs of the times. Still, they must be prepared for Christ's sec-

Facing the future "Without fear

With God, aU thing's a re possible

J.ust two rnor.e months and t.h. e d readad day will be here-January 1. This witt not be Just another New Yearls Day. This will be the mother of aU New Year's Days. Year 2000-wiU be here.

So, what does the future hold? Is it the dawning of a new and brighter age? Is it the end of as we know it? Will Christ return? Witl he tarry another millennium?

It seems that Christians are struggling more than most to keep a proper perspective on Y2K-particularly when it comes to the well-publicized technological "Y2K bug;" Christians are responding to the impending Y2K in a number of ways( many of them extreme. Some are ignoring the issue, thinking it will be a non-event. Others are stockpiling food and guns, bracing for total chaos and widespread calamity. Still others are attempting to capitalize on the situation by selling prophetic books, creating Web sites, and ctistributing the "much-needed" supplies; like bulk food, generators; and food miUs.

The whole issue has caused many Christians to struggle with fea rand uncertainty. As the people of God, how should we respond? Where should we place our confidence and trust during tij:mes like these?

60dof Ages

Pm re'minded of a story of a young Christian man who was highly distraught over an argument he'd had with his g.irlfriend. Unsure of how to proceed with his relationshipJ he decided to seek the advice of his youth pastor.

When he arrived at the church, the youth pastor suggested they begin thei r meeting with this prayer:

Goa of creation, who created the universe from nothing, dotted the heavens with millions of stars, engineered the environment to property sup-

port life, populated the seas and land w'ith creatures of unimaginable variety and beauty, orchestrated all of nature and made man its master ...

"God of Moses, who turned the NHe into a river of blood sent hordes of frogs, swarms of lice, f1eas, and locusts, plagues of disease and boils, ravaging hail, and the death of Egypt's firstborn in order to answer the cries of your people

"God of David, who with a little stone brought a mighty giant to his death, making a shepherd boy the king ...

"Father of Jesus, who gave his only Son to the world, causing the blind to see, the lame to watk, healing the sick, raising the dead, and giving his Ufe as a ransom for our sins so that we might have the hope of eternal life

Ii God of the disciples, who on Pentecost, transformed from a band of disorderly, unbelieving rogues to a powerful united witness, baptizing 3,000 on one day, and turning the world upside down for Christ

JlGod of creation, God of history, God of the Bible, God Almighty, could you possibly help this young man and his girlfriend? Amen. II

When I first read this story, I couldn't help but be struck by the irony. How like that young man I can be-worrying about the temporary issues, problems and trials which are part of my dai Iy existence. All the while, 1forget the greatness of my God. As f get bogged down in the temporal, 1 lose sight of Godls sovereignty. Undoubtedly, I trust him for too little. Perhaps you do, too.

Our prayers

When we consider our own lives, we could close the youth pastor's prayer in a n umber of

ond coming. This preparation includes obeying the call to holiness, right living and evangelism as well as combating evil. Christians know what the future holds-the triumphant return of Christ and the universal rule of God-and they are to live in the present with that in mind."

•

other ways. "God of creation, Goa of history, God of the Bible, God Almighty:

II could you possibly help me through final exams?"

• ". could you possibly help me get through to my teenager?"

• II ••• could you possibly provide enough for roy family's needs as I trust you by giving faithf.ully to your kingdom?"

II could you possibly provide wis dam as I plan for retirement?U

•" could you possibly provide heal ing in our marriage relationship?#I

II could you possibly remain in control and take care of those you I:ove during the coming mfllennium?"

Can God do these things? Ye:s. Jesus teUs us that l'withuod aU things are possible u (Mt. 19:26). As we look up into the mountains (Y2K), where does our help come from? Our help comes from the Lord, "maker of heaven and earth 'l (Ps. 121 :1-2).

This message is lost in the wh.irlwind surrounding Y2K. Let us approach God with confidence, knowing that he is quite capable of taking care of us-even i:f we find ourselves in the midst of technologi... cal chaos. -by Jon Wiebe, president of the Mennonite Brethren Foundation.

God of the ages, whose almighty hand Leads forth in beauty all the starry band

Of shining worlds in splendor thru the skies, Our grateful songs before Thy throne arise.

Thy love divine hath led us in the past, In this free land by Thee our lot is cast; Be Thou our Ruler, Guardian, Guide, and Stay, Thy Word our law, Thy paths our chosen way. Amen. -Daniel C. Roberts

David Ewert is former president of MB Bible College and currently chair of the Canadian MB Conference Board of Faith and Life. This article was originally presented in a Sunday school class at Bakerview MB Church in Abbotsford, B. C. It first appeared in the MB Herald.

THE TOP NEWS EVENTS OF THE MENNONITE BRETHREN IN THE 20TH CENTURY

he Mennonite Brethren were only 40 years old when the 20th century began. The Leader surveyed over a dozen MB historians, scholars and leaders, asking them what they thought were the important events in the life of MBs in the u.s. this past century. Though far from comprehensive, our list tries to include those events of change, challenge, celebration and ministry that help define who we are today.

We are indebted to the work that came before us, including J.A. Toews' A History of the Mennonite Brethren Church, J.B. Toews' A Pilgrimage of Faith and JB: A Twentieth-Century Mennonite Pilgrim, the collection of General Conference recommendations and resolutions complied by A.E. Janzen and Herbert Giesbrecht in We Recommend, and General Conference yearbooks.

Organized i:n southern Russia in 1860( the Mennonite Brethren . ... . <lenornination is hiS,1:0ricaUY an,d theologically rooted in, evangeUcal Mennonite-Anabaptis:rn of the 16th century Ref,orm,ation which sought to recapture the faith and liTe of the New Testament church.

The MB Church is one of tne larger international conTerences arnong the Mennonite groups. It was born as a result of spiritual revival in the larger Mennonite Church. This revival carne about a'S groups of believers met in homes for fellowship and Bible study. They calted tbe,msetves Brethren because of the close spiritua:l k.inship they felt as a result of these small group meetings.

Members of the MB churcn betan immigrating to North America in 1874, those in the U.S. settling first in the prairie states. The first MB church was established in Hillsboro, Kan., in 1874. MBs then pushed west; the fi:rst West Coast congre,gation established in Dallas, Ore. in 1891, and south into Texas in 1>916. Over the years, the MB church moved from a largely immigrant body to one with members from all ethnic backgrounds. T there are over 21,000 members in the U.S. and almost 240,000 members world-wide .•

1900

First MB confession of faith accepted

In answer to a call for unity and a truer reflection of beliefs, a young denomination on two continents adopted a new and distinctly MB confession of faith in 1900.

Up until then, MBs in Russia and North America had used confessions from the Mennonite and Baptist denominations. The new confession, heavily worded with biblical phrases and quotes, defined them as a separate denomination and clarified their beliefs. It was first printed in German in 1902 and later in English in 1916.

A confession describes what a community of believers believes and practices. MBs, who have long emphasized the centrality of Scripture and biblical authority in all matters of faith and practice, use the confession as a public testimony of what they believe based on the Word of God and to describe how they apply Scriptures to a particular context. It focuses on the great truths of the Christian faith and describes the distinctives of the MB faith-where their understanding of Scripture differs from that of other Christian denominations.

For the church, a confession can help to preserve unity of belief and practice. It can also help to clarify and strengthen the convictions of church members while introducing others to the MB faith and practice. A confession can also remind and challenge the community to maintain its biblical character.

Periodically, MBs have answered the call to update the confession of faith. The usefulness of a confession depends on its ability to communicate. The need to update language and speak to of the time spurred the updates and revisions.

These efforts were acts of community discernment. Pastors, church

South Side City Mission, established in Minneapolis, Minn., in 1910, was first housed on East Franklin Avenue and then moved to 22nd St. and Minnehaha in 1917.

workers, conference leaders, scholars and lay people gathered together in various times and places to walk through the updates and revisions.

1910 South Side City Mission established

In an effort by a largely rural MB church to reach out to the disenfranchised in the cities, MBs opened their first city mission in a two story building in Minneapolis, Minnesota. The mission-with a chapel, classrooms, kitchen and recreational room-became a refuge for people with physical, emotional and spiritual needs.

An act of Christian service, South Side was also an effort of evangelism. "A vision to plant churches began in 1910, when the South Side Mission was established," says Phil Glanzer, pastor of New Hope (Minn.) MB Church.

Evangelism has always been on the hearts of MBs, spurring church growth at different times this century.

In the early years, church growth seemed a natural outgrowth of the passion of a people on fire with the Gospel. Through 1930, steady growth was the direct result of a consistent individual witness and the work of evangelists who devoted several weeks or even months away from their farms or jobs to the ministry, according toJ.B. Toews inA Pilgrimage of Faith. "Increases came not only from within the Mennonite community, but also the larger population of the unchurched or members of mainline denominations who had not experienced a personal living faith."

In the 1950s, 1-W service brought many young men to the cities to serve their country in alternative options to military service. In the Central and Southern districts, eight congregations were founded as a result of MBs moving into urban areas.

During the same time period, churches were

1917 Russian Revolution

The Botsh. eV.ik Revolution/.aloR 9 Wi.th the civil war and famine that followed, transformed the MB Church in Russia and triggered a massive migration that radically altered the demographies of the North American MB Church.

IIWithout the Bolshevik Revolution, the North American MB Church would very likely still be largely a U.S. Conference," says MB archivist Kevin Enns-Rempet

This second wave of alm·ost 20,000 MB immigrants settled primarily in Canaaa-

established in north and south Texas through MB mission efforts. Those in southern Texas are now organized as the Latin American Mennonite Brethren Conference, a U.S. Conference district.

At other times, the emphasis on church growth and evangelism was a more directed effort coming down from conference levels rather than up from "grass roots" of local churches or members. This was the case when the church growth movement was on the rise in the 1960s. Evangelism and renewal movements impacted the churches through conference evangelists and revivals as well as seminars and programs to involve the local churches in evangelism efforts.

Some of the programs have drawn criticism from those who are concerned by the dangers coming from obsessing on numerical growth, while others see the church growth programs as necessary to prod local churches and the constituency towards evangelism.

The debate may stem from the struggle of MBs to balance evangelism and discipleship-the passion for growth with nurturing and integrating new members.

Voices within the denomination have challenged members to be faithful to the call of Jesus.

"Have pietism and conservative evangelicalism left us with a gospel that doesn't impact our neighbors?" wrote Toews in 1993. "Have we lost our passion for the call of Jesus: 'Whosoever will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it' (Mk. 8:34-35)?"

yet they influenced the the·otogy and practice of both the Canada and the U.S. conferences. Numerous historians say that this second group brought a more urban; sophisticated and intellectual element to the "prairie II churches that had come out of the 1870 migration.

For those who remained in Russia, 1919 proved to be a year of horror. First, bandits killed and burned their way through the colonies. Then the colonies became a battlefield in the Civil War that followed as battle lines seesawed ba.ck and forth over the region. During this time, there was also a frightening spread

of di-seasess·uch as typhus, cholera and malaria. It is estimated that between 1914 and 1921, more than 2,200 Mennon ites dIed due to violence or disease. The last calamity to strike was a famine of unprecedented proportions.

The MBs were de:eply involved in the relief and rescue operations that fot-lowed. In 19201 Mennonites in Canada and the U.S. estabHshed Mennonite Central Committee, a united relief organization whose first charge was planning a Russian relief program. MB representative P.C. Hiebert was ele:eted chairman, a position he held for 33 years .•

THE CENTURY IN REVIEW

1eJ6 MBs pay pastors

r=e MennonIte Brethren denom1na: changecl-f. or. the. better or the worse--wken congregations began paying a pastor to serve the congrega". tion. Records show the Hillsboro €Kan.)

MB Cnurch was first; quickly followed by at least 13-mostly urban-eongrega tions.

Prio:r to WorJd War H, unsalaried ministers served U.S. congregations, wit" la:rger congregations having a number oT orda,ined ministers as well as one or m·ore assistant ministers. Within 20 years the vast majority of MB congregations were served by full-time, paid pastors.

The first issue of the Leader (top) and a recent issue (bottom).

Hi:storian LAo Toews' review of church and conference records indicate that tne question of the "one pastor system" was never discussed in principle-arguments were virtually aU of a pra:gmatic nature. In some areas, there was a lack of wilting lay ministers. FuU-time pastors would be better trained and woulcl be able to communicate well in English to the increasingly educated coog:regatiGn. Congregations wanted to attract and retaIn young p:eo:ple and, in urban settings increased visitation and counseHng needs were difficult for lay ministers who n:aa other job obligations. For some, the desire to 1I cooform to the American pattern" was a driving factor in the decision.

The denomination has enjoyed many

Through this struggle, MBs remain committed to evangelistic efforts. In the mid 1990s, the U.S. Conference began Mission USA, a church planting and renewal ministry. Integrated Ministries, a ministry to immigrant and ethnic populations in its 11th year and headed by conference minister Loyal Funk, has resulted in a weekly attendance of 11,000 in 42 churches.

1937 Christian Leader born

The Christian Leader was the MB's first English language publication, symboliZing the switch from German to English occurring in the largely immigrant churches.

By the 1930s, many churches were in the midst of transitioning from one language to the other. Different factors contributed to that shift, including urbanization and loss of the language by the young people. RecogniZing the trend, leaders and constituents wanted to develop a publication to meet the needs of the English speaking young people and reach the English speaking community.

Though it began as a youth paper, the Leader became the official publication of the General Conference in 1951 in an effort to promote unity between Canada and the U.S. However, after Canada and the U.S. formed their own conferences (see "1954: Area conferences emerge" on this page), the Leader became the U.S. publication in 1958 and was sent to each family in the constituency. Canada began producing the Mennonite Brethren Herald in 1962. Several attempts were made towards developing a single publication between the two countries, but each time conferences chose to stay with separate periodicals.

First published as a 32-page monthly in 1937, the Leader went to a larger format and 16 pages in 1943. In 1946, the Leader went semimonthly until 1994, when it reverted back to a monthly due to conference budget constraints.

MBs in North America have a long history of pub-

positive benefits from the transition to full-time pastors-increased community outreacn g·rowth in membership and worship attendance, Ilbetter" sermons from weH-trained pastors and an improved org:anizationaJ structure at the congregational level.

But there has been a downside. Pra:cticaUy speaking, there's been a loss in lay participation and interest in churCh leadership and an increase in overloaded pastors. There has also been some theologicaj fallout: a departure from the New Testament model of a shared pastoral ministry and a shift from congregational discernment of on.e's gift to an individualistic "caU·u to ministry .•

lications, including the Zionsbote (in German from 1884-1964) and the Golos (in Russian from19051912). As a conference, Canada is producing four other-language publications in addition to the MB Herald. Publications like these and the Leader have played an important role in the MB church, serving as a unifying link for the conference of churches.

1954 Area conferences emerge

Delegates at the 1954 General Conference convention adopted a revised constitution, marking a new pattern of conference organization-"area conferences"-that eventually led to separate Canadian and U.S. national conferences.

In the years prior to the 1954 convention, MB churches in Canada and the U.S. functioned as one North American conference with four districtconferences-Northern (Canada) and Southern, Central and Pacific located in the U.S. In 1945, the Northern District incorporated itself as the Canadian Conference of MB Churches and one year later voted that certain activities-higher education, church schools, youth work and home missions-be made "area" conference responsibilities.

This led to a "constitutional crisis" at the 1954 General Conference convention. The General Conference had been operating two higher education institutions in the U.S. With Canada abstaining from discussion and voting because these schools were "area" responSibilities, the three remaining districts in the U.S. had to mobilize in order to maintain support for the schools. Three years later, districts in the U.S. convened as an area conference and, in 1959, voted to organize as the U.S. Conference of the Mennonite Brethren Churches.

Activities like foreign missions remained the responSibility of the General Conference, a cooperation between the Canadian and U.S. area conferences.

Upon reflection, the constitutional crisis of 1954 ·arid resulting emergence of area conferences has been described by some as the "growing pains" of a growing brotherhood, while others believe it reflected an increasing emphasis on nationalism. The same

In its November 1, 1957, issue, the Leader reported on the first meeting of district conferences within the u.s. as an area convention (right) on October 15-16, 1957, in Reedley, Calif. The districts formally organized as an area conference on August 18, 1959, under the name of u.s. Conference of the Mennonite Brethren Church.

has been said of the July 1999 vote by delegates at the General Conference convention in Wichita to dissolve the General Conference and transfer its ministries to the national conferences.

1957 Missions shifts perspectives

North American MBs were ahead of their time in 1957 when they decided to shift the emphasis of the denominational foreign mission program from a paternalistic, colonial strategy to a national church model.

The orientation of the MB missionary program up until the late 1950s was simple-and it seemed to be working. An MB missionary functioned as an independent entity whose task was to "bring the gospel to the millions who are lost." The mission station was the center of operational outreach and missionaries working on that station took full responsibility for its program of evangelism and services, such as schools and hospitals. Missionaries were given a permanent place as "fathers and mothers in Christ" in the indigenous congregation and remained so for their lifetime.

But when colonial imperialism was rejected internationally in the post-war era, the "missionary-centered" model was suspect as well. While MB mission leaders believed change was necessary, they also realized it would be difficult both for the missionaries who had anticipated spending their lives overseas and the North American congregations who had sent them.

The proposed changes were all-embracing and affected mission theology, practice and structure. The mission focus would go beyond outreach-it

Publ:ishin! remains central to MB ministry

T,,r,ougnout,', thiS,. century, pU,.'bliS,hing has been an important MB min istry-central to maintaining the unity of faith and churches in ministry as well as contributing to the wider Christian literature field.

Even before the turn of the century, MBs in North America were providing leadership j:n pubHshing. One paper pubUshed news from Russian MBs who did not yet have a publication of their own.

In 1904, the M:S Publishing House was established. It produced various publications SUCh as the Zionsbote, Golos, and Christian Leader as welt as two editions of the MB church hymna-l and books on Mennonite history, doctrine and the Bible. Originally a <Senera1 Conference

would emphasize establishing indigenous churches. Administrative staff and board members would visit the mission field and would assist in evaluating the work. Administrative structures would change in North America and on the mission fields. New methods would be introduced and new qualifications for workers would be established. Younger missionaries would replace older missionaries to better help the national church become independent.

First U. S.Atea Conference

By Marion W. Kli¢wer

ON TUESDAY' AFTERNOON. Oe;. tober 15 Wednesday, October 16, a was held in C:aUknbwn as a United States Area This was, first time of pur ,United na-d :fot such a The meeting was beldo-n the basis rd' decis$oM made last tall by the three distrIct 'c'f.},111erence-s in the United States- in rooognJUon ot the fad that some- of the work of the brotherhood developed along lines which mede it :for the United churches to assemble to diBcuss work and interests o:f conprimarily to Ptu'ing the $easiona it was gratifying tQ note 'fepea ted of concern for the welfare of the entire brotherhood. The- conference, me.-ssage \\las pre"St;!nted by Brother B. J. Braun. Re\.""iewing the steps that, had led to the Galling of the he p():inted ()ut the political, eoonomic .and Sf;}cial facw.rQ which had' made the move an area or: a natural de:vel(), ment,

It soon became clear that writing new policy was one thing-but realizing the ideal would be quite another. Implementation was slow and even today some question whether North American MBs have ever really internalized the principles espoused at the time. Nevertheless, the 1957 decision was extremely progressive and paved the way for today's international MB Church.

In 1990, the International Committee of Mennonite Brethren was established and today offers a new way for MBs around the world to interact with each other. No longer defined by the parent/child relationship of 40 years ago, ICOMB is a step toward the 17 national MB conferences working together in partnership. (See "1990: [COMB born, "page 16.)

ministry, the Publishing House was assumed by the U.$. Conference.

In adcJiitJ.on ,to the Publishing House, various boards and committees-both General Conference and U.S.-have produced a plethora of materials and literature for young people, Christian nurture, missionary and evangelistic outreach, menlbership classes,. Sunday schools and churches.

MB authors have written a num:ber of books significant to the Anaba:ptist theologi-cal world as well as the larger church, inclu:aingOavicl Ewert's Ana Then Co.mes the End and John E¥ To:ew:s and <sardon Nickel's The Power oftfle P.M. Friesenis history of the M:B Church fn Rus sla, published in 1911, II remains a valuable resource today," says MB archivist Kevin. Enns-:Re:mpeL

When the M::B Publishing House was sold in 1982-a result of the decision by U.S. Conference leaders to divest the con

Conferenc-e, Rev;' 'Waldo Wiebe. The Youth, Work tm'ed oral comments oti.B:omeofth-e of' the Next several Qeneral ooard$ l)1'$en-ood to the United States ehurch$, .From the Board, of Foreign" Mi$slOl1S the convention learned" o-;t." ,$Ottle, ._wgLe brothe.r;. ,hood, at of era} WeUare -and presented a set ot prindples:t-o the brotherhooo lnrelietand, setvlc.e matters, 'w'hich the confereneeaecep« ted. The conference took: 'of ·the challenge confronting lIS in the area of Publications and ,instructed-the Board to ,present, this mirostl7 to ,the churches t()r support. Mo..'St -of the beard 3-nd" comndttee repo:ttl> wec-re followed by" and no;minaHatlS of brethren to ca1T'1 forward .assjgnm-entil. Results of electiom;. other ciskms "and presented conventi:o-n win be cmnta_d 11) '3 printed reportotthe sell"; sktn!. The avaiJabili r of,

ference of its "for profit" corporations (see "1982: Conference tightens be/til on page 16}--the majority of the u.s. Conference's publishing ministry would be eventuaUy curtailed. Conference leaders and readers remajned committed to the Lead-er, a magazine sent to every home in the conference.

Today, u.s. MBs participate in the General Conference Board of Resouf<:e Ministries and Kindred Productions, the publishing arm of North American MB churches. With the vote to dissolve the General Conference, the U.s. Conference (ould again becQ-me directly tinked to clenominationaf publishing .•

Delegates at the 1960 General Conference convention in Reedley, Calif. (left), witnessed the official merger of the Krimmer Mennonite Brethren with the Mennonite Brethren.

1960

Krimmer MB merge with MB

After a long history of intermittent "courtships," the Krimmer Mennonite Brethren officially merged with the Mennonite Brethren in connection with the Centennial Conference held in Reedley, Calif., Nov. 14, 1960.

The KMB Church was founded in the Russian Crimea in 1869, almost 10 years after the MB Church was founded in the Molotschna. In 1874 the Krimmer group immigrated to Kansas as an entire church unit and established the Gnadenau KMB Church near Hillsboro, Kan. From this congregation, the KMB grew to include 17 congregations in Kansas, Nebraska, South Dakota, North Dakota, California and Saskatchewan.

When Gnadenau, the "mother" congregation of the denomination, announced in 1954 its decision to become "a Mennonite Brethren Church of the Southern District," the merger process-that had first been considered in 1876, and then again in 1895,1949, and 1952-was destined to take place.

The addition of the KMB congregations primarily to the Southern and Central Conference districts brought not only an increase in: numbers but also an enthusiasm for world-wide missions. The KMB, numbering less than 2,000 in 1954, had sent a total of 52 \ missionaries working primarily under other mission agency boards in 13 countries. When the KMB/MB merger occurred, some KMB mission programs were phased out, but others, such as Peru, became a part of the MB mission agency's work.

Throughout their 80-year history, the KMB demonstrated a great enthusiasm for combining evangelism and social concern. The KMB operated an orphanage in Hillsboro which was converted after 20 years to a home for the aged and then to a hospital. They had a ministry in the Ozark region of Arkansas and initiated city mission ministries in Chicago and Omaha that over time became KMB congregations.

In 1886, the KMB opened a mission work in the community of Elk Park, N.C. This work focused on a 60mile radius from the eastern tip of Tennessee into the heart of the Blue Ridge Mountains and grew to include 11 congregations. Today, the North Carolina

District includes six congregations and numbers over 200 members.

1964

JB Toews appointed MBBS president

Efforts in the 1960s and 1970s to recapture the Anabaptist identity of the MB denomination are best represented by the appointment ofJ.B. Toews as president of the MB Biblical Seminary.

"No one," says current MBBS president Henry Schmidt in the Fall 1997 issue of Direction, "has addressed the issue of Mennonite Brethren identity with greater frequency and clarity."

At the time of his death in 1997, Toews was the last surviving link to some of those who had founded the denomination and current leaders 138 years later. He struggled to understand the three theologies central to the Mennonite Brethren: Anabaptism, Pietism and Evangelicalism. In the end, says his son, Paul, J.B. believed that Anabaptism-rather than Pietism and Evangelicalism-offered "a greater possibility for reinvigorating the Mennonite Brethren Church."

When Toews came to the seminary campus in 1963 as a professor, he soon realized that students were looking for a theological education that would better represent their Anabaptist heritage.

Founded in 1955, the seminary was the firstand is still the only-graduate institution dedicated to training pastors and church leaders for the MB Church. In its early years, the seminary's curriculum and theological stance matched that of leading American conservative seminaries and reflected the evangelical, fundamentalist and dispensational direction in which MB congregations leaned.

When Toews assumed the presidency his proposed goals involved some radical changes. He hoped to develop a joint Canadian/U.S. seminary that would take an Anabaptist approach to interpretating Scripture and to the life and character of the church; to upgrade the faculty and academic resources; and to develop adequate campus facilities.

Within 10 years those goals were met and when Toews resigned from the presidency in 1972, "he had, in fact, reshaped an institution and, with it, future Mennonite Brethren leadership training," says Schmidt.

J.B. Toews (center) with Dr. M.S. Gaede and Peter Enns (seminary board members), the day MBBS was accredited in 1974.

M·Bs co:m",itted to Christianse:rvice, peacemaking .T'hrougnout

this centu'ry' M8s h.8ve been involved in ministries and organizations responding to the suffering and needs in the world-irom supporting world relief efforts to sponsoring local retirement communities and mental health care facilities.

These ministries nave their roots in Scrip tura. MRs believe Scripture calls Christians to demonstrate Goats love by It aUeviatinQ sufTering, reducing striTe, and promoting justice tl (1999 General Conference Confession of Faith, Article 13). FoUowers of Christ are called to be If agents of reconciliation in all relationships, to practice love of enemies as taught by Christ, to be peacemakers in all situati=ons. II

This caft manifested itself in practical terms ;:n 1920, when MBs played a major role in founding Mennonite Central Committee, a Christian world relief organization concerned with peace and justice issues. MBs have served MCC in a variety of leadership positions, including P.C. Hiebert as the first MCC chairrnan and Renatd M:athies, current executive director.

During the wars of this century, the c8:11 to be peacemakers prompted many MB youth to serve their country through

CivHlan Public Service and 1-W serviceal1:ern-atives to serving as combatants offered to those objecting to war on the basIs of their religious convictions. lilt was a profoundly formativeexpe rience Tor all North American Mennonites, i:nduding tne MB Church, If says MB archivist Kevin Enns-RempeJof the participation of MRs in the al1:ern,ative service camps and units of workers. It It gave Mennonites a vision for service they had previously lacked. Many programs were direct outgrowths of inter-M:ennonite linkages forged during the CPS experience. 1I

Some of these men worked in he:atth care facilities, which led MB churches and districts to sponsor a large number of health care organizations. II Alternative service-CPS and later 1-W:-provided service opportunities for rural farm guys to get into other lines of work and vice, II says Larry Nikkel, former head of the Mennonite Health Services and current president of Tabor College. IIThey worked to do the service and Just stayed. "There was also a growing sense that 'the church needed to respond to certain needs-the needs of the orphanst the

The reorientation of the seminary became part of a larger movement to reclaim the Anabaptist elements of the MB past. Fresno and Winnipeg, Man., became centers of change for the denomination.

"The high-water year in that effort to rediscover Anabaptism may have been 1975, when John A. Toews' A History of the Mennonite Brethren Church was published and the General Conference convention adopted a revision of the Confession of Faith that was clearly Anabaptist in its articulation," says Paul Toews, who like his father is an educator and historian.

1979 Colleges go regional

The U.s. Conference faced a potentially divisive issue when the Board of Education proposed to make Tabor College in Hillsboro, Kan., and Fresno Pacific College in Fresno, Calif., the property and responsibility of the five regional districts rather than the U.s. Conference as a whole.

Tabor College was founded in 1908 to provide MB young people with biblical training, liberal arts education and vocational preparation. Its founders emphasized the importance of training leaders-for both the church and the work place. "It was the school's definite aim from the very first to produce workers, not drones," said the first president, Henry W. Lohrenz, in 1944.

Fresno Pacific University began as a Bible institute in 1945 to offer West Coast students a school where they could receive "a sound Biblical training in an institution organically related to their own confer-

elderty, and the s:ick and in areas of educatton, it says Nikkel. ttwas a natural result that MBs partkipated, Nikkel adds.

Today, these Mennonite>oosponsored 'fia.dlities-retirement commu nities, hospitals, m:enta:1 health facilities and programs for the developmentally disabledare located across the United States.

In 1960, Nerth American MBs established MB Christian Service, II w hkh has undergone various stages of organization and development, tl says Dalton Reimer, chair of u.s. Conference1s Peace Education-Commission. I·Current expressions include programs available through MBM"S International, Youth Mission International and U-SERV. n

Today, MBs also sponsor Victim Offender Reconciliation Program-an alternative process of dealing with criminal offenses which seeks to provide opportunities for restitution and recon-. ciHation between victims and offend ers-andare actively involved in several inter-Mennonite organizations and activities, including Mennonite Disaster Service, a North America n disaster relief organization .•

ence." Twenty years later, Fresno had developed into a full four-year liberal arts college.

By 1979 the U.s. Conference was forced to wrestle with some difficult issues. With a combined deficit of $2.5 million, could the conference afford two four-year liberal arts colleges? Given the rate of inflation and a declining pool of prospective students, could the two schools even survive?

Various solutions were considered, including closing one of the schools, making one a Bible college and merging the two schools. However, supporters of neither college were interested in seeing its own school change. So the BOE proposed another option: district ownership. Conceivably, this meant each school could attract more funds, more students and greater loyalty. The recommendation was to be voted on at a special convention scheduled for February in Denver, Colo. Preconvention preparation included meetings with each congregation and hundreds of copies of two lengthy reports.

The delegates were eager to debate the issue and some feared the February convention would become a family feud. Instead, "it became Mennonite Brethren conferencing at its best-vigorous discussion but with an overriding sense of spiritual unity," wrote Leader editor

MBs cared deeply about educating their young people, not just in Bible knowledge but in subjects that would equip them for service in the world.

Tabor College (below) was founded in 1908. The name was selected because. it is believed to have been the name of the Mount of Transfiguration.

Pacific Bible Institute, now Fresno Pacific University (left). Pacific District delegates wear FPC t-shirts (right) at the 1979 U.S. Conference convention where it was decided to give ownership of the two colleges to the districts.

Wally Kroeker in his coverage of the convention. In the end, the recommendation was approved. Going into the 21st century, the future of the two schools looks promising.

Enrollment over the last 20 years has soared-particularly at Fresno where enrollment for this academic year could near 1,900 in both undergraduate and graduate programs. Fresno serves another 12,000 students in its professional studies programs around the world. In 1996, the institution became known as Fresno Pacific University.

While Tabor has not seen the dramatic increase in enrollment FPU has enjoyed, enrollment is stable. Future enrollment potential was enhanced in 1999, when Tabor became the first church-based college in central Kansas to offer graduate degrees.

Both campuses have seen many facility improvements in the last 20 years. FPU has added five buildings and completely renovated the house that now functions as Bartsch Hall. Tabor has built five new buildings, most recently the Solomon L. Loewen

1982 Conference tightens belt

I'I:.was a crisp but sunny afternoon in mid,.. March when close to a hundred church leaders and conference workersascend-ed a Colorado mountain, It began Leader coverage of a four day mini-conference at Deer Creek that would result in a radkal reduction in conference ministries and perin order, according to teaders, to preserve a strong U.S. Conference.

U.S. Conference 1eaders and workers met under heavy shadows. Giving from U.S. churches was down, two boards haa operating deficits-one estimated at $250,OO()-ana the conference budget was far above projected funds.

By the end of those four days, U.S. Coniierence ministries and boards haa undergone a radical surgery. Staff were let go under the then existing boards of M:edla Ministries, Christian Education and Evang.etism. Ministries in evangelism, medla and pea-ce education we-re p-ostponed or eliminated.

Those days would later, with gallows hurnor, be described as .1 BlacK Thursday" or the If Deer Creek Massacre. fI The decision to cut staff and programs

Natural Science Center.

While FPU is owned by only one district-the Pacific District-four regional bodies own Tabor College: the Central, Southern, Latin American and North Carolina districts. Each district elects a representative to the TC board of directors.

1990 ICOMB born

In an effort to come together as equal partners in ministry, MB leaders from conferences around the world met on the coattails of the Mennonite World Conference in Winnipeg, Canada, and created the International Committee of Mennonite Brethren.

The'seed was planted in Curitiba, Brazil, two years when 805 registered delegates from 14 countries met together to discuss theological and concerns and partnership evangelism. Aware of the growing sense of being a global family of faith, North American and other national conference leaders felt that a new forum-other than the North American denominational mission agency, then called MB Missions/Services-was needed for discussing questions of church life, including evangelism.

ICOMB has met almost every year since 1992,

was based ott cornple:x interaction of factors-budget problems, an apparent tack of support Tor conference ministries from the churches, concern over uncoordinat... ed found:-raising and accountability of ministries, to name a few.

'-There was a concern about being responsible, n says ·Roland Reimer, then conference vice cnair and current Southern District minister. tI There was a lot of concern on how to deal with accourrtability and visi:on and what I caU IcoorcUnated intentionality' in terms of direction. n Leaders defended the moves as necessary to pteservea strong conference. Though some thought the leadership was too drastic in its measures, '1 many seemed to aCknowledge tnat the steps were probably necessary, but there was no present joy in taking them, n the Leader reported in the April6 1·982t issue.

Over the next 10 ye:ars, conference level ministry continued at a reduced de:gree. Most ministry activity took place at Generat Conference levels and in the U.S. districts, which organize and support ministries in areas l:ike home missions

and Christian education as wen as own and operate Tabor Co.Uege and Fresno Pacific University.

Then,. in 1993:, conference leaders and workers formulated Vision 2000,. a renewal and mission vision for M:8 churches in the U.S, Since then, the con... ference has seen the birth and growth of two new ministries inevaogelisrn. Through the work of Integrated Ministries with immigrant and ethnic populations-which actually began in 1'988U.s. MB churches now worship in over 14 languages. Mission USA, the church planting and renewal arm of the conter anea started in the mid-1990s, is planting churches and working with districts in their church planting efforts as weH,

The decision last July to transfer General Conference ministries to the North American conferences could fuel a new time of growth in ministry for the U,S. nit Deer Creek was the first sigoal of a d;minished rninistry focus, I would hope this decision doesn It send the same signal, II says Reimer. .1 We have gained some things [from Deer Creek], like a hea:lth;er stewardship mindset. Now we need to take on a mission mindset again, II

Delegates from 16 of the 17 national MB conferences around the world gathered for the first ICOMB global consultation in Buhler, Kan., in July 1999. ICOMB has been meeting almost every year since its founding in 1990.

most recently in July 1999 in Buhler, Kan., where 173 people from 16 of the 17 national conferences gathered for ICOMB's first global consultation.

ICOMB is a unique fellowship within the larger Anabaptist community, says Mennonite World Conference executive secretary Larry Miller. Other Anabaptist groups meet together internationally during MWC assemblies, but these are often informal gatherings. Worldwide fellowships like ICOMB can "build up the whole Anabaptist church which is a good thing for everyone," says Miller.

1993

Women in pastoral roles

There were no cries of relief or dismay. Only silence followed the announcement that a Board of Faith and Life recommendation to General Conference convention delegates granting congregations permission to call women into all levels of pastoral leadership had failed. The recommendation failed to garner the two-thirds majority necessary for passage-it did not even earn a simple majority.

For almost 15 years there had been a growing willingness on the part of MB congregations to encourage women to be active in all levels of church and conference ministry, including pastoral work. A 1980 study conference paper that explored the biblical passages on the topic urged greater participation of women than was currently practiced but stopped short of affirming women to serve as pastor. This position was supported in 1981 and again in 1984 when it was agreed that "more encouragement and more open doors for service should be given to our sisters."

The 1993 vote drew the line, however, at women serving in the senior pastoral role.

"Some said it was a clear referendum on women in leadership," the Leader reported in the July 27, 1993, issue. "Others countered that concerns about unity and convenant community clouded the picture."

The vote-but more so the sometimes divisive tone of the debate that preceded it-may have discouraged MB women from serving in general. Two 1997 surveys of women serving in ministry positions in North American congregations and denominational boards shows only a marginal increase since 1980.

Six years later, MBs are still struggling with the issue of women in pastoral leadership roles. In an effort to clarify the issue, the BFL brought another recommendation to the General Conference in July 1999.

In their 1999 General Conference convention report, BFL members stated that they would "prefer to resolve the issues of biblical interpretation and church

polity regarding women in pastoral leadership. "

Instead, they asked delegates to affirm previous statements that women be encouraged to minister in every function other than the lead pastorate and to minister as "gifted, called and affirmed." Congregations were asked to invite women to serve and to actively call women to serve as they are gifted. The recommendation passed.

"This is not a new recommendation in terms of substance. All that is in it has been passed at previous conventions," said BFL member John Warkentin at the convention. "We hope it is new in spirit."

Admittedly, denominational leaders leave the 20th Century walking a tight rope on the issue: encouraging a group who felt disappointed by the 1993 vote without alienating those who feel the issue is settled.

1999 General Conference dissolved

After 120 years, the last General Conference convention was held in July 1999 in Wichita, Kan., where 76 percent of the delegates voted to dissolve the North American conference and transfer its ministries to the Canadian and u.S. national conferences.

The end of the General Conference seems to be the culmination of the move towards decentralization begun in the 1950s (see "1954: Area conferences emerge, " page 12). For some, the vote to end the conference left a deep sense of loss for a conference that remained successful and full of potential. For others, it brought the opportunity for the national conferences to strengthen and run the ministries more effectively.

Over the next three years, ownership of the General Conference ministriesMBMS International, Board of Faith and Life, Board of Resource Ministries, MB Biblical Seminary, and the Historical Commissionwill be negotiated by the national conferences. Teams from Canada, the U.S., General Conference executive committee, and the ministries are meeting this year to transition MBMSI and the Board of Faith and Life .•

Delegates from Canada and the United States gather for the last" official" General Conference convention in Wichita, Kan., in July 1999 (below). The delegates voted to dissolve the North American conference and transfer the ministries-MBMS International, MB Biblical Seminary, Board of Resource Ministries, Board of Faith and Life, and the Historical Commission-to the national conferences.

BY PHILIP WIEBE

Brave new world

I've been thinking about a few speculations offered in the recent decade that have so far turned out differently than expected.

Aa new millennium approaches, there is no lack of speculation about what kinds f exciting and/or horrifying things might be in store for humanity during the next months and years. Some say we're on the brink of awesome technological advances that could make life wonderful for all. Others say we're on the brink of an awesome technological breakdown that could make life miserable for all. I could go on providing similarly diverging opinions about many other aspects of existence. There is no subject these days on which people aren't willing to take opposing sides.

In such times few have been so bold as to stand up and say something like, "The beginning of the new millennium for most people will be radically indistinguishable from the end of the old millennium."

Well sure, times will change. Eventually. But those who expect the birth of a brave new world (or bad new world) on January 1 and following will likely be disappointed. Extreme predictions either way usually turn out to be off.

With that in mind, I've been thinking about a few speculations offered in recent decades that, as our current millennium comes to a close, have so far turned out differently than expected:

• The disappearance of books. To paraphrase Mark Twain, reports of the demise of books have been greatly exaggerated. New technologies such as cable 1V and the Internet always seem to bring out dire forecasts of the disappearance of old-fashioned print media, yet more books are being published today than ever before. Furthermore, it's heartening to note that a number of recent bestsellers have been substantial works rather than

cheap entertainments or celebrity toss-offs. I just finished Frank McCourt's Angela's Ashes, for example, and am just beginning Kathleen Norris' Amazing Grace.

Media theorist Neil Postman once suggested that an intrinsic value of books is that they take a long time to write and a long time to read. A good book invites extended thought and reflection, which are in short supply in our increasingly high speed age. Given the human longing for meaning beyond the moment, I think books will be around for awhile.

• The Internet revolution. While the Internet has brought some great advances-for many of us e-mail communication has become indispensable-it's still kind of a mess. I was intrigued to read a list of top ten subjects currently pursued by net surfers. Number one was "Pokeman," a wildly popular kid"s cartoon and product line. Every item on the rest of the list was similarly entertainment-oriented: football, pro wrestling, celebrities, and so on. It confirmed my feeling that so far the "Internet Revolution" has primarily been a way to provide more entertainment to an already overentertained culture. And this doesn't even take into account the truly despicable aspects of the Internet such as its role in the explosion of pornography and other destructive tendencies.

• The demise of the family. Many have been lamenting the imminent disappearance of the standard family unit, but I don't think that's really happened. In some ways the family has gotten stronger. Fathers tend to be more involved in their chil-

dren's lives than in the past. The current trend among young mothers is not to abandon the home for the workplace, as some have feared, but to return home from the workplace or work only part time. In general both mothers and fathers seem to be showing more concern about adjusting priorities to put family first. These are all good signs that the family will continue to survive and thrive.

• The effects of the seeker movement. The seeker movement has fostered some much-needed changes in the way churches connect with culture. We've become more concerned about translating the gospel into the language of our times, for instance, and have cast off assumptions that newcomers will show up at church just because we're there. Yet some (including me) have worried that the seeker movement may be too much about style and not enough about substance. Lately I've been encouraged to note that such fears may be unfounded. It's my sense that interest in small groups, long-term commitments, and spiritual accountability is on the rise. Though the church's style has certainly changed, it looks like the substance remains.

• The continuing population explosion. The other day I came across the second article I've read this year that postulates a startling development. Sometime within the next 100 years world population may actually peak and start declining. For those of us used to worrying about the effects of unlimited population growth, this is quite a shock. It brings up a whole new set of questions and concerns that nobody has much thought about.

It's a good reminder that when it comes to the future, the only thing we can expect with 100 percent certainty is the unexpected. As James encouraged, we don't look ahead declaring this is most certainly what we'll do or this is most assuredly what will happen, but we make our plans and predictions saying, "Lord willing" (4: 15). And we step into a new millennium knowing, "the Lord is with us."

INQUIRING MINDS

BY MARVIN HEIN

QHow did the "just war" philosophy come into being? Is it a term we have developed for our own comfort and safety? (Kansas)

AThe "just war" tradition is not at all a modern notion. It has its most firm beginning in the fourth century A.D. when Constantine became the ruler of the Roman world. Constantine saw his wars against Maxentius and Licinius as holy wars. Supposedly he had a vision from God that he was to be the "warrior" for God and God in turn would be his protector and ally. He was victorious in war and became the emperor. Christians in his realm recognized the religious element in the war and lauded him for his efforts. By restoring the peace of Rome (pax romano), he was seen by believers as fulfilling Isaiah's prophecy about turning swords into plowshares.

Constantine announced the fact of "just war." Augustine (354-430 A. D.) provided the theory. He drew on the writings of Plato and Aristotle, who justified war if peace were the objective, if strict limits were placed on its conduct, and if there was no "scorched earth" policy and noncombatants were scrupulously protected. Augustine defined a "just war" as one where

• it is just in its intent and seeks to restore peace;

• the intent must be to vindicate justice or avenge injuries;

• the war must be done in love (though loving does not exclude killing);

• the war must be waged only under the authority of the ruler and the common soldier bears no responsibility for guilt; and

• the conduct of the war must be just--no wanton violence, massacre, vengeance nor reprisals.

It must be remembered that wars in those more primitive times were waged only by professional soldiers who served the emperor. The Church largely was opposed to war in principle. One

of the reasons for stipulating so clearly the requirements for a "just war" was that in this way the Church could more easily determine what "penance" was required for a soldier who returned from battle.

The term "just war" did not originate with us moderns to make us feel comfortable and safe. It needs to be said, however, that many in our time and through the ages past, have justified war and their participation in it on grounds of the "just war" tradition. In more recent times, World War I was considered just by many because it would be the "war to end all wars." Even the most recent involvements by the United States in Iraq, Bosnia and Kosovo are seen by many as "just" because our nation is seeking to remedy injustices in those lands. Obviously not all of Augustine's prerequisites for a "just war" have been met in these actions.

It is my personal view that violence (killing) against fellow humans is sin. I have not known a "just war." I know that God has often wrought His will through and/or in spite of wars that have been unjust. It has become obvious in places like Bosnia and Yugoslavia that our best warlike intentions almost always result in countless and needless suffering by the people we had intended to help. I choose to go with our confession of faith that says: "We view violence in its many different forms as contradictory to the gospel of love and peace."

the Lord, even if our hearts condemn us. For God is greater than our hearts, and he knows everything" (3:19-20). All of us, if we have sensitive minds and hearts, must sometimes wonder whether or not we are really Christ's followers. John's test is simple. The test is love. If we feel love for our fellow humans, we can be sure the love of Christ is in us. We may be conscious of sins, but if we love others we are not far from Christ.

But what is this business of our hearts condemning us but God being greater than our hearts? The Greek language used here leaves room for two meanings. The first would be that if we feel condemned by our sins, how much more does God condemn us. That does not seem to be in accord with what the Bible teaches us. That would engender only fear. The alternative,which I suggest is the proper reading, is that while our hearts condemn us, God knows not only our sins, out also our loves, our longings, our intentions. He knows all those things we would like to do that are admirable and gracious.

QWould you please explain what 1 John 3: 19-22 is telling us?

'

(Kansas)

AThe passage to which the inquirer refers talks about knowing by our actions that we are living in the truth and by this we have confidence before God. One sentence is probably the most troubling: "So we will be confident when we stand before

Rave a question about a Bible passage, doctrine, conference policy, or other spiritual issue? E-mail Marvin at mhein1 @fresno. edu or send your question to "Inquiring Minds, " c/o Marvin Rein, 4812 E. Butler, Fresno, CA 93727.

People can judge us only by our actions. God judges as well by our intentions. Motivations are unseen to people, but not to God. When Solomon was dedicating the temple, he spoke of how David had wished to build the temple, but how that privilege had been denied. Solomon says that God said to his father, David: "It is right for you to want to build the Temple to honor my name, but you will not be the one to do it" (1 Kings 8: 18-19). God judges us by the deep and innermost yearnings of our hearts. He sees what we would try to do but fail. His perfect knowledge and judgment should not strike us with terror. His unique ability to understand what we would like to do should be a comfort and encouragement.

ON THE JOURNEY

BY ROSE BUSCHMAN

Do we care?

Military action and sanctions are having a devastating effect on the civilian population in Iraq, especially the children. What can we do?

Recently I came across a news report and commentary written by Carmen Pauls, project coordinator for Mennonite Central Committee in Iraq, in the Mennonite Weekly Review (Sept. 2, 1999). She tells a story that has upset me a great deal.

At the present time British and American warplanes are patrolling two no-fly zones in Iraq. One is north of the 36th parallel, supposedly to protect the Kurds who live there and the other is south of the 33rd parallel, again supposedly to protect the Shiite Muslims who live there. These zones were imposed after the Persian Gulf War in 1991 but Iraq does not recognize them as legitimate, since (according to the news report) they are not covered by any specific United Nations sanctions.

On July 18 of this year one of "our" planes dropped a bomb on the main road south of Najaf in southern Iraq. The bombing occurred on a section of highway lined with homes and mechanics shops filled with innocent civilians. Fourteen people were killed and another 18 wounded-women and children and laborers on their way home from work!

The victims included Ayad (pronounced I-ad) and his wife, Layla. When they heard the planes coming they rushed home to protect their seven children but never made it. Both were among the 14 killed by the bomb-and Layla was pregnant with twins. Ayad's aunt mourns and asks, "Who will care for the children?"

Pauls reports that since the July air strike, 18 more people have been killed and 54 wounded in similar bombing raids. Many of the wounded have hideous injuries-limbs missing or badly mangled or body areas gouged out.

In another deadly attack, bombs hit shepherds in their pasture near the town

of Mosul killing 14 and wounding 22.

Our military personnel are doing this. Do we care? Bomb attacks in civilian areas occur on an almost daily basis. Do we care? Civilian people live in daily fear of their lives from American and British bombs. Do we care? It's our tax dollars that pay for this. Do we care?

Add to these nightmares the trauma and hardships resulting from eight years of UN sanctions imposed following the end of the Gulf War. These sanctions were supposed to bring Saddam Hussein to his knees or, at least, give the Iraqi people an incentive to oust their leader. This has not happened. Instead, the country is in shambles. Electricity producing facilities have not been rebuilt, the schools are in ruins and the prewar excellent medical care is now almost nonexistent. Doctors and nurses are desperate to find ways to treat serious illnesses and injuries without adequate supplies.

The economic hardships imposed by the sanctions are causing severe malnutrition among small children. Do we care? Iraqi children are now suffering from leukemia at rates five times higher than before the war. However, many are dying because of lack of adequate treatment. Do we care? Mothers sit in hospitals holding their desperately ill children praying that a miracle will occur and some medication be found to treat them before they die. Do we care? It is estimated by reliable sources that at least 5000 Iraqi children under the age of 5 die each month because the necessary food and medical supplies are not available. That's around half a million children in eight years. Do we care?

An editorial in Christianity Today (Feb. 8, 1999) calls the tragedy in Iraq

"a silent holocaust" and declares that U.S. supported sanctions may kill more Iraqi children than Saddam. While calling Saddam a despicable despot, the editorial states that, "we find ourselves sharing the Arab States' compassion toward the Iraqi people. They continue to suffer a slow and agonizing deathof their country, their culture, their children and their future." Do we care?

MCC cares. It has workers on the ground trying to provide aid wherever they can. Together with other agencies in the area they are helping to repair much needed housing for homeless families. They are working to rebuild damaged schools and have shipped 28,000 school kits in the last two years. They have brought in medicines (especially for leukemia), food (canned turkey meat, beans and wheat flour) and other assistance to the country. They have introduced high quality tomato seeds and new techniques for planting them to poor farmers in the south. But this aid is not enough to meet the desperate need that exists.

The Religious News Service recently reported that 24 religious denominations and agencies, including MCC, called on President Clinton Sept. 27 to support lifting the economic embargo against Iraq. Around the world, many other leaders are also calling for an end to the sanctions. The U.S. and Great Britain are increasingly isolated in their insistence on maintaining the sanctions and the bombing raids.

I called the MCC Washington Office and asked, "What can I do to help? I don't agree with my government's policy on this issue and I'm appalled at what is happening in Iraq." I was told that right now it is most important for those of us who care to write to our congressional representatives, or better yet, visit them when they come back to our districts. We need to convince them that what is happening in Iraq is morally wrong and must be stopped.

Anyone interested in further information may contact the MCC Washington Office: J._Daryl_Byler@mcc.org or call (202) 544-6564.

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Andres committed to publication that builds com nity

• The Leader interviews its editor after one year on the job

Carmen Andres assumed her duties as editor of the Leader just over one year ago. She is an experienced journalist and is one of a growing number ofMennonite Brethren who claim the spiritual heritage of the denomination as their own, regardless of ethnic background. Andres is a 1989 graduate of Fresno Pacific University and is a member of Greenhaven MB Church in Sacramento, Calif.

Since newly appointed denominationalleaders are often interviewed in the pages of this magazine, it seems appropriate that Andres also be interviewed. So assistant editor Connie Faber talked with her via e-mail, theirpreferred method of communication given the Leader's new dual office arrangement. Excerpts of that interview are printed here.

Christian Leader: You've had a busy first year on the job. What have the highlights been for you personally?

Carmen Andres: One of the best has been watching our brothers and sisters in action. I've learned to appreciate even

more what a biblical people MBs strive to be. At events like the confession of faith consultation in Calgary and the General Conference convention in Wichita, over and over I saw people open their Bibles and ask God's wisdom rather than rely on human wisdom. The ICOMB Global Consultation was a wonderful experience, also. Being there gave me a new sense of belonging to the worldwide body. It also put faces to that body.

CL: How did you find your way to this position?

CA: I think I'll always remember the day I flipped over a page in the Leader and saw the ad for editor. I'd been getting the Leader for about nine years and really appreciated its integrity and the role it plays in the MB community. Ever so often, I'd tell my husband that I'd like to be the editor of a magazine like the Leader. I couldn't pass up the opportunity to apply.

Andres, Christian Leader editor, has been on the job for one year. She enjoys the chance to use her talents for a ministry. "I'd do the job for free," she says.

CL: What do you like best about being a church journalist?

CA: When I got this job, Don Ratzlaff (the previous editor) told me that I had the best job in the conference. He was right. I appreciate the chance to use my gifts and talents for a ministry. I have a passion for God and journalism, and this job is a marriage of those two things. I also value the spiritual heritage of MBs-the people, mission and ministries. I'd do the job for free, but don't tell the Board of Communications that.

CL: What do you see as the role of a denominational magazine, particularly for MBs?

CA: The Leader's role is akin to that of a community newspaper. Both are major forces in enhancing, shaping and informing the communities they serve. Both report community news and events. Both provide a forum where members can voice their views, concerns and insights, discuss issues and challenges, and organize and mobilize themselves. These roles are particularly important in a geographically far-flung denominational community like ours. Unlike those who receive the community newspaper, we aren't likely to run into each other at the corner grocery store. Having a magazine like the Leader provides a community of churches with a clearer vision of what it might become, with the goal that everyone in the community might better follow Christ.

Carmen

CL: How does this compare with other views of what church press should be?

CA: A basic debate surrounding church press has been whether or not to report the "bad" news with the good. Some publications shy away from that-ifwe are in the business of proclaiming the Good News, they ask, what good does it do to print bad news?

Going to either extreme can have negative results. Focusing on the bad news can needlessly alarm, destroy and tear down the body. But if all we give is a rosy picture of the church, we create a false image of what Christianity is and what life is about-and readers will know that. Neither extreme reflects truth or reality. Either way, the publication loses integrity and the community suffers.

When church· press reflects the good with the bad, it encourages and inspires us where we are walking in Christ's footsteps as well as challenges us where we may need to repent and make some changes.

The church press must print with integrity, but it must also submit to Scripture-including the principle that the truth must be spoken in love. If the church press speaks the truth in love with the goal of building up the Body of Christ, then it can be an effective instrument of the Spirit.

CL: You've come to this position at a unique time in North American MB history. The General Conference has been dissolved and binational ministries will soon be transferred to the u.s. and Canadian Conferences. What are your observations regarding the future?

CA: We in the United States have built much of our vision around a North American conference. In the next few years, it will be important to articulate a vision for what we, as an Anabaptist church in the United States, can offer to the larger body-both here and abroad. What can we, as Anabaptist churches, offer to the communities we live in?

We also need to recognize the incredible value of this thing we call "conference." Many of us have a heart for our local church. That is so very important, but there is much more to the world than our own communities. We are part of a larger body. When we band together to form a national or world-wide community of churches, we have the resources to do

so much more together to advance the Kingdom of God-to make disciples of all nations-than we could separately. We can do both. We should do both.

CL: Let's change gears and consider some common questions. How is the two-office arrangement working out?

CA: I have to admit that there are times I wish I could walk into Connie's office and share a cup of coffee face-to-face. But, the setup is working out well. Our wider presence makes coverage of some events easier than before, and, between the two of us, we are able to cover more area.

The Board of Communications decided to put an office on the West Coast to help strengthen the Leader's connections to this large constituency. By keeping the associate editor in the office in Hillsboro, the Leader has a wider presence and connection to the conference as a whole. My office handles editorial issues, advertising and submissions while the Hillsboro office handles news and subscriptions.

CL: How do you decide what to write about each month?

CA: Connie and I try to explore issues that are current in the lives of our readers. We also look for stories from our churches and the larger MB body that will inspire and challenge us. I also spend a lot of time in prayer and talking with people in our churches.

CL: How do you decide whether or not an article is theologically in step with Mennonite Brethren beliefs?

Andres works in the West Coast office located in Sacramento, Calif., while associate editor Connie Faber is located in the Midwest office in Hillsboro, Kan. Much of their communication is bye-mail. "1 have to admit there are times I wish I could walk into Connie's office and share a cup of coffee face-to-face," Andres says. "But the setup is working well. Our wider presence makes coverage of some events easier than before, and, between the two of us, we are able to cover more area."

CA: If there is a question about the theological nature of an article, we pass it by one of a number of pastors or someone from the MB Biblical Seminary, the MB education institutions (Tabor College and Fresno Pacific University) or the General Conference Board of Faith and Life.

CL: What changes do you anticipate making in the near future?

CA: I am exploring the rossibility of updating the design of some aspects of the magazine, and I'm hoping to add an on-line dimension to the Leader in the next year or so. We are also looking at including more news from our international MB churches and conferences.

CL: Tell us about your life outside of work. What projects are you involved with beyond the walls of your office?

CA: Right now, I sit on the board and volunteer for our church's after school program, the Ark Way Learning Center. We're working with a local elementary school to target kids who are having problems succeeding in school. The Learning Center operates two afternoons a week and aims to provide the kids with the educational tools they need to succeed as well as show them God's love. This is exciting for me-there is a blessing in a hands-on ministry that is unique. I feel lucky to be a part of it.

My husband and I seem to spend the rest of our time chasing after Lizzie, our teetering 16-month old daughter. She keeps us on our toes. •

Two new national conference positions created

• New positions are envisioned to work closely together in fund-raising efforts

US. Conference leaders will seek soon to fill two new ministry positions-an executive director for the national conference and a Mission USA fund-raiser.

Conference leaders voted to create the positions during an October 1-2 meeting of the Board of Church Ministries in Fresno, Calif. The conference leadership board is made up of the conference chair, vice chair, treasurer and secretary as well as board chairs of U. S. Conference ministries, district representatives and full-time conference staff members.

The national executive director position was prompted by the approaching retirement of Lynford Becker, current administrative secretary of the conference. "It is our desire to replace the position of administrative secretary with

an executive director," says David Reimer, conference chair.

The new role will be a full-time position-an increase from the half-time administrative secretary position-and carry broader responsibilities.

"With the increased time, the executive director will spend more time with churches. The executive director will also work with U.S. boards in writing a new five year ministry plan," says Reimer. In addition, the executive director will be responsible to raise funds for U.S. Conference ministries.

BCM hopes to begin identifying candidates by early next year, says Reimer. Conference leaders also voted to give MUSA, the church planting and renewal ministry of the conference, the go-ahead to seek a full-time fund-raiser specifically for Mission USA. The ministry represents 52 percent of the conference budget.

"The Mission USA vision for renewal and church planting is much bigger than our current resources can afford," says Ed Boschman, MUSA executive director.

The fund-raiser will partner with Boschman, freeing him to spend more time directing the MUSA vision. The new role will include communicating the mission and vision of the church planting and renewal ministry to U.S. Conference churches and organizations and increasing financial support, says Boschman.

Boschman says MUSA hopes to begin the search process this month.

Reimer believes the MUSA position will benefit the conference. "The stories coming from Mission USA are wonderful. We believe professional staff can tap additional sources of funds so that we will have more good news in the future," he says.

Reimer adds that he believes the national executive director and MUSA fund-raiser will work well together. "I envision a strategy in which fund-raising assignments are divided between the two positions."

"The fund-raiser will become a part of the national team in an integrous way," agrees Boschman. "We would like to

Enrollment increases at Tabor College

Tabor College is entering the next ce:ntury with a strong ·enroIlment picture Rll'lde possible by a fresb new approach to recruitment and. retention.

The 1999 in coming class is 29 percent larger than last year. Overall enrollment is up by Rve percent, with a total of 538. New students total 197, 138 of whom. are freshmen. The aver age freshman ACT score is one full point a00ve the sta.e average, with the average GPA Rolding at 3.318.

Tabor personnel believe reformed retention initiatives, including a 9().6 percent retention goal and. an improved communications system, will help keep these students at Tabor for tne duration of their unElergraduate careers. New programs llave contributed to the enrollment increase ana serve as a retention aid. These new

The cast of Godspell captures the playful mood of the script during drama practice" 'he musical was pe:rformed during 'Tabor College's homecoming we:ekend, October 8-1:0, 1999-.

programs include: visual arts, systems administration. and graduate programs in accounting and education. New faculty atld coaching staff have brought perspective ana energy to the campus. Renewed dedication and a labor-inten sive recruiting strategy bode well for the year to come.

Fresh initiatives in recruiting the next generati.on of students include a more personally focused campaign,

"$portsTalk" athletic meetings, a partnership between admissions coun selors and Tabor and tbe addi· tion of a cnurcll relations pOSition. year, all of our admissions ,COtll1'" selorsare Tabor says Glenn Lygrisse, vice president for enrolment management. "Tbis new group of young professionals ados vigor ana stamina to our recruiting program.'; - TC news service

"1 envision a strategy in which fund-raising assignments are divided between the two positions," says U.S. Conference chair David Reimer of the new national executive director and Mission USA fund-raiser positions.

build a ministry based on what we believe a Mission USA fund-raiser working alongside the new executive director position for the national constituency could put together."

Funds to cover the salaries of the two new positions are related to their fundraising responsibilities. Though the new national leadership position will be funded through the U.S. Conference, the executive director will solicit funds for the conference and the salary will come from those funds, says Reimer. The MUSA fund-raiser will raise funds to cover the expense of that position, according to Boschman.

Funding for both positions will be included in the budget presented to delegates at the U.S. Conference convention next year, says Reimer. "The delegates will approve or amend the budget as presented."

Other business

At the same meeting, leaders discussed and voted on a number of other issues.

• Transition team appointed. David Reimer, Dennis Fast and John Quiring were appointed as the U.S. Conference team to aid in the transfer of General Conference ministries to the U.S. and Canadian conferences. In the coming months, the team will meet with Canadian conference representatives, General Conference executive committee members, and representatives of MBMS International and the Board of Faith and Life.

Last summer, GC delegates voted to dissolve the North American conference and transfer its ministries to the U.S. and Canadian conferences. MBMSI, the mission agency of North American MB churches, and BFL will be transferred this year.

Reimer is the chair of the U.S. Conference, Fast is the former chair, and Quiring is the Central District representative to BCM. All three are members of BCM.

• Possibility of national board of faith and life discussed. In preparation

for the meeting with other transition teams to discuss the transfer of the GC Board of Faith and Life to the national conferences, BCM members explored how such a board could be formed in the U.S. Though most U.S. districts have regional boards of faith and life, no national board currently exists. Traditionally, the U.S. Conference has taken issues of faith and life to the GC board. Canada already has an existing national board of faith and life.

• 2000 convention date and location set. U.S. delegates will be meeting in Denver, Colo., for the biennial U.S. convention July 27-30,2000. The theme will focus on "calling workers" and Romans 10:14-15.

• Youth Commission chair appointed. The board appointed Stuart Penderson as chair of the Youth Commission, which plans the national MB youth convention and other events such as youth programs during conventions. BCM will appoint commission members at a later date, says Reimer. -CA

Kassel joi ns Leader staff

Karla Kassel, a Tabor College senior, has been hired to work as a Christian Leader staff assistant for the fall semester.

Kassel is majoring in business and office administration at the Mennonite Brethren college. She is a student representative on the Tabor College Academic Policies Committee and is involved in the college concert band and choir.

"In the short time Karla has been working with us, her computer expertise and experience have helped improve the efficiency of the Midwest Office," says Connie Faber, assistant editor and office manager.

In addition to a number of secretarial duties, Kassel is responsible for the Leader obituary and church news and notes sections.

Kassel is a member of Bethel MB Church in Yale, S.D. -CF

IN BRIEF

APPROVAL: Tabor College has rece<ived a pprova ,I from the North Central Association of Colleges and Schools to initiate masters programs in accounting and education. Accounting program classes win be offered at the Tabor CoUege VVichlta faeH ity on week nights and Saturdays over a two-year period to fulfill the 150 hours needea to qualify as a certified public accountant. With additional work beyond this level, participants will receive a master's degree. Norm Hope, associate professor of business administration, is the director of the Master of Science in Accounting program. <i:ary Ra:ilsback, assistant profes..; sor of education and chair of the education depaftrrlent, will head the Master of Education program, which witl require two years to complete. Classes toward this degreewiU be held on TaDor's Hillsboro campus. Each semester during the school year, a course will be offe:red in the evenings. A nurnber of courses will be offered in the summer, with classes meeting daily for six weeks. (rC)

CURRICUtUM: Kindred Productions, the Mennonite Brethren publishing agency, has released a new Faith Family Focus lesson dealing with spiritual disciplines. IIThis unit deals with spiritual thirst and 6001s invitation to satisfy this thirst, II says Marilyn Hudson, KP manager. The fourpa<rt youth un·it is called 11 Wanted II "Thirsting for More" is the adult unit CKP)

RALL V: The Pacific District Conference Women's Mlssionary Society faU rally was held Nov. 6, in Bakersfield, Calif., on the Heritage Christian School campus. Speakers for the event were Jeff and Teri Prather, former MBMS International workers to Peru, and Samir and Lewiza Youssef, M:BMS1 workers to Arabic-speaking communities through radio btoadcasts. The WMS rally was part of the poe aistrkt convention. (PDCWMS)

AWARD: Richard Kyle, professor of history and reJigJon at Tabor College in Hillsboro, Kan., will serve as a Fulbright Scholar in the Ukraine during the 2000 spring semester. He will teach courses in American history and religion· at the University of Kiev Monyla Academy, the oldest uni versity in Eastern Europe. The Fulbright program is funded by Congress and is administered by the United States ·Information Agency. Its purpose is to increase rnutua:l understanding between U. S. citi ...

New adult Bible study curriculum to emphasize MB distinctives

• Word Wise, designed for use in Sunday school classes and small group studies, will be available from Kindred Productions in September 2000.

For the first time in their history, beginning next fall Mennonite Brethren in the United States and Canada will be able to study the Bible using denominationally produced adult Bible study curriculum.

Word Wise, to be available in September 2000, is designed for use in Sunday school classes and small group studies. It is being produced by Kindred Productions, the publishing ministry of the binational General Conference. The Board of Resource Ministries oversees KP.

Word Wise is a five-year plan that will include all seven genres of biblical literature. Project manager and BRM executive secretary Michael Dick says the new curriculum will be uniquely Mennonite Brethren in a number of areas.

The written materials will emphasize points at which Scripture speaks to the MB confession of faith and MB core values. "When the text supports or brings out our distinctives, we want the writer to bring that out," says Dick.

"The centrality of Christ is clearly an Anabaptist distinctive," says Dick. For that reason, each year the curriculum includes a study of one of the Gospels. The first book to be studied will be the Gospel of Mark.

The curriculum will also emphasize salvation history and Bible-based spiritual formation. "When it is supported by the text, the lessons will weave in spiritual disciplines," says Dick. "After all, we Mennonite Brethren were born out of a renewal movement."

The 28 books of the Bible to be studied were selected this summer by the project development team. Denominational Bible scholars will outline each unit and the lessons will be written by Mennonite Brethren pastors. This approach combines the expertise of scholars with the practical ministry of pastors, says Dick. Philip Wiebe, a free-

lance writer and Leader columnist, is the Word Wise editor.

Pastors and Christian education workers will have an opportunity to preview the material this spring when samples will be mailed to each church.

The Word Wise format combines the student and teacher's guide into one book. The teacher's guide will offer a number of teaching options so teachers can use a traditional lecture method or a more interactive approach.

"Our goal is to have enough material in the guide so that leaders can come at the lesson in different ways," says Dick. "We want this to be a bridge between generations. "

The material will not be dated so it can be conveniently used at any time. While the material will be presented in

13 sessions, Dick says the leader's guide will also offer suggestions on ways to combine lessons to accommodate something other than a quarterly time frame.

Efforts to publish Mennonite Brethren Sunday school curricula emphasizing denominational distinctives have taken their share of unexpected turns. Word Wise can trace its inception to one such event.

Since 1961, Mennonite Brethren have had a relationship with Scripture Press publishers that allowed the MBs to use the SP adult curriculum outline for the book under study. This outline gave the "authors of our study the framework from which to write their study," says Dick. The agreement was honored until David C. Cook Publishing, which has purchased Scripture Press, decided to

Previous Bible study materials depended on other publishers

• Mis a:dapted ffl:aterials to reflect AlII distinctives

Next fall, Kindred Productions will introduce the 'first Mennonite Brethren adult Bib:f:e s'tudycurriculurnfor use in Sunday school classes and by srnaU groups.

For the past 1()() ye:ars, MBs in North America have used adult Bible study outlines and j:essons prog:uced by other publishers. In most cases, the denomination adapted the lessons to reflect MB distinetlves.

• As early as 1gOO, denominational II editors II were appointed to adapt the International Sunday School Lessons for usebyM:B congregations. These lessons were published in

• In 1939, delegates to the General Conference convention approved a recomm:endation that EngHsh-language lessons based on the 'SSt plan be written at three ag=e levels by Mennonite Brethren.

• Plans to produce scriptural oriented lessons written by leaders of the conference were delayed in 1924 and the Sunday School Cornrnittee was forrned instead with the charge to oversee the ISSt lessons and when the lessons inadequate, to provide alternatives.

.In 19581 the u.s. Conference Board of Sunday Schools and Related Activities initiated discussions with their Canadian counterpart and repre sentatives from the General Conference Mennonite Church and Menno ..

discontinue publication of that SP curriculum line and to replace it with two new lines.

"We could have continued our relationship with David C. Cook/Scripture Press," says Dick, "but it would have looked quite different."

DCC outlined three options Kindred could consider: endorsing the SP line as is; inserting an MB teacher's guide; or fully customizing DCC/SP material to emphasize MB distinctives and core values.

"As we considered our options, there was a growing enthusiasm for launching a new Bible study series that would be Mennonite Brethren," says Dick.

Word Wise is a five-year plan that will include all

put together the plan now known as Word Wise. The debut of Word Wise was scheduled to coincide with the discontinuation of the SP line in September 2000. But along the way, another complication emerged: in January 1999, DCC decided to discontinue the SP curriculum line one year ahead of schedule.

"That left us hanging," says Dick.

seven genres of biblical

"We (Board of Resource Ministries) had been asking for a couple of yearsdo we need our own adult stand-alone material?" says Dick. "What gave us the impetus was when David C. Cook pulled the curriculum line we'd been a part of for 30 years."

Development of new adult curriculum was approved by BRM at the April 1999 board meeting and the project development team met in June 1999 to

nite Church for the purpose of iog Anabapti=st curriculum for children and adults

A survey at the time showed MB con grelations purchased their Sunday school curriculum from 15 different publishing houses. One long tl:me Sun.,. day Schoo:1 Committee fllember said much of the curriculum would have "seerned questi:ona:ble to the fathers and founders of th.e MB ChU:fCh. tI

• In 1'9:61, SUppOJt for the inter-Men nonite currIculum plan shifted when the Sunday school board recommende:cj that churches use Scripture Press Sunoay schoo:1 materials.

The arran§ernent between S:cripttJre Press and the MRs gave the denomination access to the s·p IS:5l lesson outlines witn no exchange of roy:aJ:ties. Th:is meant tt1e de no ITlina:ti on could produce its own study guide alongside the SP material.

Those involved wiTh the MffJ Adult Quarterfy---now calles tne MS Study

To provide congregations with denominational curriculum prior to Word Wise and to complete the 10-year SP cycle through the Bible, BRM decided to publish the MB Study Guide for one more year. The MB Study Guide format was changed to emulate the SP format and includes more of a study guide for the leader.

"There has been some fall-out with the loss of the Scripture Press teacher's guide," says Dick, although he is not surprised by that fact. While six congregations have discontinued use of the MB Study Guide, their decision has meant a drop of only 100 copies. There are currently 48 congregations, 31 in the U.S., using a total of 1,500 copies of MB Study Guide.-CF

Guide-agree that the arrangement,. which lasted almost 40 ye:srs, has allowed the denomination to clearty :present its distinctives.

During the past 1:() ye:ars, efforts to ptovioe uniquely MB curricula have moved forward si,nificantfy. Today, Kindred Productions offers alternatives to run-of-the-mill evan ge Hc:a·I curricula Tor every age group.

Mennonite Brethren are Jlcoopera,.. tive users'fof Jubilee: (Joa's Good News, a co.operative Anabaptist curriculum venture for children. For junior high and hlth scho:ot youth, the Q:enof:l"l:ination endorses the inter-Mennonite cur... ricul:i Fast Lane and Generation Y.

The Faith Family Focus series is a topi:cal study ofMB core values. The Focus series has a high schoof and adult trac.k. The MI3 StUdy Guide and soon Word Wise a:re the adult Bible study curricula.

Curricula san1:ples are available for review by calling 54S-7322.-CF

IN BRIEF

GAlHERIN6: Jon Wiebe t MB Foundation president, was one of 30 Mennonite stewardship leaders who attended the annual Churchwide Stewardship Council meeting Sept. 11-12, in Tampa, Fla. Partici:parl:ts assessed the current state of stewardship education and observed that there arernore resources available now and that stewardship concerns and principles are becoming more pervasive in the liTe of the church. The churchwide stewardship education program, The Giviog Project, was given much of the credit for this success. Dreams for the future of stewardshi::p ministries included providing more in-depth stewardship education learning from others with tess fjnanclaJ wealth, prograffls for young adults, the development of a comprehensive list of stewardship resources, and working with seminaries to increase stewardship 'tralnjog for pastors. The councH aJso hopes to find ways to help church menlbers become less secretive about their finances. (eSC)

VOLUNTEER: Gordon and LeAnna Wiens of Fresno, Calif. are serving a one-year Mennonite Cent:ral Committee assignment in Honduras They will be setving as relief worke:rs. They have p:revi'ously served with MBM5 Internationa1 a·nd Commi:ssion on Overseas j<n CoJombia. They are members of College Community Church in Clovis, CaUf. (:MCC)

APPOINTED: Last month; Bruce Elwood began setving as the associate director of evangelism, a new position created by the Canadian MB Conference Board of Evangel'ism to further its viston f.or growing health Elwood will assist church pastors and lay leaders in str ateg:ies to build stro·nger lay-driven ministries focused on discipleship and evangelism. Executive director Ewald Unruh will continue to give overall direction to the Board of EvangeUsmJ specifically t he efforts of church plant ing. Elwood was most recently director of conferences at the jnternationaJ Centre of Deveh):pment and Evangelism based in Winfield, B.C. He and his wife Terri are currently involved in the leadership team of Orchard Valley Church, a ne:w church p:lant in tne WlnfietdILake Country (B.C.) area. (M8 Herald)

MBBS enrollment declines

• Seminary full-time enrollment increases in B.C. while decreasing at the Fresno campus

Preliminary figures indicate that fall enrollment has decreased at MB Biblical Seminary in comparison to fall of 1998. The full-time equivalent in Fresno and British Columbia last fall was 89.42 while this year it is 88.29, according to Joyce Warkentin, registrar.

MBBS is beginning its first semester as a partner in the ACTS seminary consortium at Trinity Western University in Langley B.C. Enrollment in B.C. has increased from 6.75 FTE last year to 10.5 this year. On the Fresno campus, FTE decreased from 82.67 in fall 1998 to 77.79 so far this year. Warkentin points out that enrollment figures may change because add/drop periods have not ended, and some courses start later in the semester.

In terms of "head count," 121 students are taking classes for credit in Fresno this fall, compared to 131 last year. Fourteen students are enrolled in the new MBBS-BC program at ACTS.

If audit students are included, a total of 161 students are taking courses at both locations, compared to 176 a year ago.

Much of the enrollment decrease in Fresno can be attributed to the continuing trend toward fewer full-time students and a temporary drop in the number of international students, Warkentin says. Among the 121 credit students in Fresno, 52 are full-time, down from 66 last fall. There are nine international students this year, compared to 13 last year. All international students at MBBS are full-time.

The percentage of MB enrollment remained at 43 percent on the Fresno campus, the same as one year ago and down from 48 percent two years ago. -MBBS

MEDA war

What is the best way to help the poor?

800 years ago, the Jewish philosopher Maimonides suggested there were eight levels for giving to help the poor. The highest was giving in such away as to provide employment, so the receiver would not need help again.

You don't have to go back eight centuries to find the best way to give to help the poor. Today MEDA creates or sustains about 10,000 jobs every year around the world through programs which enable people to start or grow businesses-jobs which help people break the cycle of poverty, so they won't need help again.

God Gives the Increase

Planting, watering, praying, working, knocking on doors, inviting, caring, making friends. These activities describe church planting acivity on the mission frontier - our American cities!

Mission USA invites you to join with them in asking God to supply the increase.

In Bellingham, Wash., Kelly and Lorelei Cochrane are bringing God's good news to the residents of Barkley Hills. They have core group meetings on Sunday night, an Alpha group meets on Wednesday night and Lorelei plans to start a Moms and Tots group.

"We are contacting everyone we know to encourage them to come to one of our home meetings:' Kelly said. "This is where the rubber meets the road. Pray for the Lord of the harvest to supply the increase."

Bridgepoint Church in Apple Valley, Minn. is in the greater Minneapolis/St. Paul area. This is where church planters Tom and Amy Cartney have located.

"One of the great needs of our day is a place where people can connect with each other and a community where love of God and neighbor is normal. We pray that Bridgepoint Church will be just such a place:' says Tom.

People are beginning to respond to God's call. A recent small group meeting had a total of 17 in attendance and 20 attended another activity where several new contacts were made.

South Mountain Community Church in Draper, Utah is growing, with Sunday morning worship attendance approaching 150. A membership class has begun with eight participants, 30 women attend the Wednesday morning Bible Studies and five home Bible study groups began in September.

The Cartneys have been visiting churches in the Central District to inform them of their ministry and to encourage prayer and financial support. Amy Cartney is pictured as she shared her testimony recently in Henderson, Neb.

Connecting church planter couples with the supporting churches, Districts and the larger Mennonite Brethren family is key to their ministry. Pray for Kelly and Lorelei Cochrane, Tom and Amy Cartnex and the South Mountain team, Paul and )ini Robie and Mike and )oani Bell.

Consider how you can encourage and support them. For more information contact:

Ed Boschman, Executive Director, Mission USA 20165 N. 67th Ave., Ste. 120. Glendale, AZ 85308 (623) 825-7112 • Fax: 623-825-7135

Website: www.missionusa.org

E-mail: ebmusa@phnx.uswest.net

"Right now we are trying to put together a Vision Team to give feedback concerning our church's future,» said Pastor Paul Robie. "If we are going to go to two services, try to buy land and construct a building, all in the next year or so, we are going to need a great deal of 'buy in.'»

MISSION USA BOARD:

Ed Boschman, Phoenix, AZ., Brad Klassen, Glendale, AZ

Chuck Buller, Visalia, CA. Nancy Laverty, Jones, OK

Phil Glanzer, New Hope, MN Fred Leonard, Clovis, CA

Joe Johns, Weatherford, OK Stephen Reimer, Shafter, CA

Loretto Jost, Aurora, NE Randy Steinert, Bakersfield, CA

Tim Sullivan, Hillsboro, KS

Gary Wall, Lodi, CA

Ex Officio Members: Henry Dick, Fresno, CA.

Clinton Grenz, Bismark, N.D.

Bruce Porter, Fresno, CA

Roland Reimer, Wichita, KS.

Clint Seibel, Hillsboro, KS

Jim Westgate, Fresno, CA

Missions agency web

site updated

• Site organized to help people get more directly involved in missions

Global mission information and resources are just a click away on MBMS International's newly updated web site at www.mbmsinternational.org. It includes a wide range of information, from teaching opportunities in China to involvement in reaching unreached people groups.

"The site was organized to help people get more directly involved in global mission," says Brad Thiessen, director for media and communications. "One of the key features is the ease with which people can access information or directly contact MBMSI staff and missionaries," he says.

The on-line resource guide features stories, news releases, and Witness magazine, with the option to request a mission speaker or order printed or video materials on-line.

A "Get Acquainted" form can be com-

pleted and submitted online by those exploring possible overseas service or interested in the mission opportunities listed. Avid "surfers" may also be interested in checking out the links to sites of related agencies and conferences, such as Youth Mission International.

New information will be posted on the web site as it becomes available. According to Thiessen, materials may in some cases be available on-line before the printed copy reaches the mailbox. In addition, MBMSI is working on a section that features current prayer needs. This section will be updated on a regular basis. Another upcoming feature is the 1999-2000 People Guide, complete with pictures and e-mail links to missionaries.

A section for the exclusive use of mis-

lzcachJng n \vorld in :need

Over twl) billim"l people have ne'o'er heard oftlle saving power of Jesus Christ. }!any suffer physically -on a scale. Mermonite Brethren. :Missi':)11$ an.d.

sionaries and staff will include a monthly staff newsletter and ongoing administrative developments. It will eventually include a discussion forum and possibly even a chat room for missionary kids.

"We've tried to make the site immediately accessible, even though there is a great deal of information available," says web designer Jeremy Balzer. "We look forward to hearing which parts of the site were most useful and where we need to make changes."

MBMSI is the global mission agency of the Mennonite Brethren church in Canada and the United States. -MBMSI news service

Giving Project

help answer those questions.

offer stewardship resources and curriculum-from a new perspective. We can help build generosity in your congregation-your way. A commitment to discipleship. A process to help you.r congregation answer those questions, and also to follow through.

But what • compames would I be supporting?

When you invest through MMA, you support companies who care about the world around them. It's an approach we call stewardship investing, a way to help you put your faith and values into action.

It's a thoughtful, Christian way to investing we've believed in for more than 50 years. And it makes sound business sense, too. That's why you'll find MMA's stewardship investing principles in every financial tool we offer, from mutual funds to group insurance to annuities. Your choices can change the world around you. And your commitment to good stewardship is the place to start. To learn more about the benefits of participation with MMA, call your local MMA representative or 1-800-348-7468. You can also visit our web site at W\V\\Zmma-online.org. Together, we'll find ways to make your investments make a difference.

NEWS FROM OUR BROTHERS AND SISTERS ACROSS THE UNITED STATES

Baptism/membership

FERNDALE, Wash. (Good News Fellowship)-Doug and Amanda Hostetter were welcomed into membership Sept. 26. Stephen and Chris Smith, Mark, Cindy, Adam, and Jessica Lervik, Rachel Suess, Erika Knutson, Jamie Oxwang, Ed and Mary Beth Teigrob, and Merle Magner were also recently received as new members.

CLOVIS, Calif. (View Community)-Jared Fast, Jeremy Fast, Gary Rodrigues, and Kadi Schroeder were baptized Sept. 26.

DOWNEY, Calif. (Living Hope)-Kevin George, Lupe Nomero, John Nomero, Mike Halliday, and Marion Kalpakoff were received into membership Sept. 19.

Celebrations

CLOVIS, Calif. (Holy Light Korean)--The congregation dedicated their new facilities Sept. 26. Dr. Joseph Song is the pastor of this new MB congregation.

WICHITA, Kans. (United at the Cross Community)--The congregation celebrated the signing of the church charter Sept. 19. A fellowship meal followed the morning services.

HILLSBORO, Kans.--Flowers were placed in the sanctuary Oct. 3 in honor of the 60th wedding anniversary of Art and Linda Flaming.

REEDLEY, Calif.-Flowers were placed in the sanctuary Sept. 26 in honor of the 50th wedding anniversary of John & Florene Mendel.

Teaching/Nurture

AURORA, Neb.-The Central District Youth Conference will be held Nov. 11-14 in Aurora. The Tabor College music group CrossWise will be the music guests and Randy Friesen, director of Youth Mission International, will speak.

CLOVIS, Calif. (College Community)-An adult Sunday school class is focusing on how the church has responded to different issues at various points in the last millennium. Discussion will focus on how the body of Christ responds to these same issues today.

BAKERSFIELD, Calif. (Laurelglen)--A series of marriage enrichment nights began Oct. 8, and will continue throughout the new year. Discount coupons for local restaurants are provided as is childcare.

CLOVIS, Calif. (College Community)-- The new mentor and student pairs were recognized Oct. 10. There was a celebration during the worship service, special treats, and student posters were hung in the courtyard.

PHOENIX, Ariz. (Spirit in the Desert)-A new library has been made available to the congregation. Many of the books were donated, and Sheila Hilty spent many hours readying the books for library use.

Ministry

COLLINSVILLE, Okla. (Westport)-The harvest missions festival, held all day Nov. 6 included a missions bake sale, live gospel music, church garage sale, an authentic Mennonite dinner, and a mis-

sions auction in the evening. Proceeds from the event go to missions programs supported by the congregation.

WICHITA, Kans.-A retreat for pastors and congregational II refocusing teams II was held Oct. 27-28 as part of the Church Resource Ministry Phase 2 program of the Southern District. Eight congregations are engaged at various stages of this process. Several more churches are participating in the Natural Church Development Congregational Assessments.

BETHANY, Okla. (Western Oaks)-A special kickoff Sunday Sept. 26 resulted in higher attendance than anticipated. A catered BBQ lunch followed the morning service. Several members did extensive renovation on damaged walls in the auditorium. A new sign, water fountain, and flowers were purchased in preparation for the kick-off Sunday.

YALE, S.D. (Bethel)-Pastor Rod Anderson from the Rolling Hills Church of Papillion, Neb., shared the ministry of this emerging CDC church, Sept. 26 at the evening service.

ENID, Okla.- Mennonite Country Fair was held Sept. 25 to raise funds for outreach ministries of the

congregation including camp scholarships, women's ministry activities, Enid community projects and gifts to missionaries and Mennonite Central Committee. A bake sale, crafts, German storytelling, music, and an auction were scheduled.

ENID, Okla.-A special fund-raiser dinner for Mission USA was held after morning services Sept. 19, A total of $5,500 was raised for this U.S. Conference ministry. Ed Boschman, MUSA executive director, was the morning speaker. Following the meal, another presentation was given on MB outreach and church planting.

DINUBA, Calif.-Members of the congregation participated in the Dinuba Prayer Walk Sept. 18. Training for the walk took place Sept. 17. A new theme was introduced on kick-off Sunday, Sept. 12: II Being Transformed to Touch the 21 st Century. II

WICHITA, Kans. (First)-The last Sunday of every month has been designated as Friend Day-a day when the congregation is encouraged to invite friends to church. In preparation for the expected guests, the congregation will consider how best to make guests feel at home, inspire others to experi-

COBIBelION:: Mary J:ohnso:nl not Wa:rren -Mei:.richs, was rece:ived i:nto membersllip August 15 at Fa,irviewfGkla!') M:I Cburch. The editors apolo:glze to Nei:l1:ricbsr who isa lon:g-standing member of the congregatio:n

Turning Points

Coming to a personal faith in Jesus Christ is a turning point in our lIves. Periodicalii' the Leader puhlishes briefconversion stories to encourage the body of Christ and to give witness to God's work in the world.

Melllbersmp a celebra· tioa for Laotian couple

'VThen Sam and Khampboune Pra . Wchomphoune were receivea as members of Mountain Lake (Minn.)

MB Church Sept. 19 , it was a day of celebration for the Laotian couple and. tbe congregation.

The couple was first introduced to Jesus Christ in 1979. The Pracbom pnounes immigrated to Houston, Texas where their sponsors took them to church. They continued to receive Christian teaching after moving to Grand Island, Neb. One thing they learned is that God calls us to forgive our enemies. For Sam. this was very hard naving lived in Southeast Asia and seen the Communists take over their land and kill many people. He was. .filled with hatred and could only think of killing those people. But God worked in his heart and mind and he was taught the love of God and the

forgiveness he gives us ana calls us to give.

Having grown up in Buddhism, spiritual darkness ana a totally different culture, it took some time for them to understand the gospel an<i open their lives to Christ. Sam says that being in Buddbism for most of his life didn't change his life a bit. But now since coming to Jmow God and Christ) his life bas been changed and God has given him a whole new life. Khampboune says. that for a while she didn't understand a lot about the Christian faith, but now she is 100 percent for God.

Joining the church was not routine for Sam and Khamphoune. Sam spoke of what a special and bappy occasion it was for He asked the congre... gation to stand and requested that pastor Ron Seibel lead in tne singing the Day."

This was a day of celebration for them and tne congregation. -hy Ron Seibel

ence God through worship, and make their facilities look inviting.

Workers

REEDLEY, Calif.-The Pacific District Conference pastors retreat was held at Mission Springs conference grounds near Santa Cruz, Calif., Sept. 13-15. A record attendance of over 120 people heard Juan Carlos Ortiz of the pastoral staff at Crystal Cathedral, Garden Grove, Calif., speak on the theme of discipleship.

CIMARRON, Kans. (Valleyview}-Stuart Pederson accepted the call to serve as pastor. He and his wife Regina began their ministry this month. They previously served the Henderson (Neb.) MB Church as pastoral couple.

FAIRVIEW, Okla.-Gary Janzen has accepted the call to serve as pastor. He and his wife Kathy begin their ministry Dec. 1.

INDIAHOMA, Okla. (Post Oak}-Steve Cutter resigned as pastor effective Nov. 1999. Future plans are pending for him and his wife, Marge.

MADERA, Calif. (Madera Bible)-The congregation extended a call to Ryan Tews to serve as youth pastor. Tews and his wife Dina have already begun their ministry.

RAPID CITY, S.D. (Bible Fellowship}-A food and household shower was held Sept. 26 to welcome youth pastor Mike Petts and his family. The youth also hosted a welcome party.

Deaths

DELK, ALDENE ROWENA LEPPKE, Marion, Kan., a member of Ebenfeld M8 Church of Hillsboro, Kan., was born Sept. 12, 1925, to Peter D. and Elizabeth Penner Leppke at Collinsville, Okla., and died Sept. 26, 1999, at the age of 74. On Sept. 23, 1945, she was married to Elmer "Bob" Delk, who survives. She is also survived by her children, Donna and Dan Dalke of Hillsboro, Barb and Dick Koontz of North Newton, Kan., Shirley Delk and Bud Brown of Hutchinson, Kan., and Rob and Tina Delk of Peabody, Kan.; one sister, Rubena and husband Elgin Bartel; two sisters-in-law, Betty Hanneman and Elaine Leppke, 11 grandchildren and 2 great grandchildren.

ECK, ROY H., Enid, Okla., of the Enid MB Church, was born Dec. 2, 1909, to Henry and Eva Koehn Eck at Meno, Okla., and died July 31, 1999, at the age of 89. On Sept. 20, 1931, he was married to Gustena Penner, who survives. He is survived by five sons, Eugene and wife Anesha, Edwin and wife Shirley, Wilbur and wife Myrna, Eldon and wife Lavon, and David and wife Kathy, all of Enid; one daughter, Linda Neufeld and husband Victor of Winnipeg, Man.; two brothers, Harry and Lindy; seven sisters, Myrtle Smith, Eva Koehn, Susanna Eck, Kathryn Luscombe, Mable Buller, Clara Buller, and Ella Frantz; 18 grandchildren, 22 great grandchildren, and two greatgreat grandchildren.

JANZEN, MARVIN L., Reedley, Calif., a member of the Reedley MB Church, was born April 19, 1925, to Henry and Viola Janzen at Kremlin, Okla., and died Sept. 16, 1999, at the age of 74. He was married to Ellen Vogt, who survives. He is survived by his children, Kathy and husband Phil Minnehan, of Fresno, Calif., Patty and husband Ken Thiesen, Beverly

and husband Bud Klassen, all of Reedley, and Bruce and wife Gayle of Fresno; his sister Marilyn and husband Ed Janzen of Visalia; 10 grandchildren, and two great grandchildren.

KRAUSE, LYDIA GOLBEK, Reedley, Calif., died Sept. 24, 1999, at the age of 95. She was married to Arthur Krause, who predeceased her. She is survived by three brothers, Ezra Golbek and wife Marie, Jacob Golbek, all of Reedley, and Clarence Golbek and wife Leora of Ore.; one half-sister, Phoebe Byrd of Santa Rosa, Calif.; one step-sister, Viola Will of Santa Cruz, Calif.; and one sister-in-law, Tina Golbek of Reedley.

RATZLAFF, ESTHER KATHERINE BRAUN, Kingsburg, Calif., a member of the Kingsburg MB Church, was born December 27, 1914, to Peter and Margaret Braun at Kirk, Colo., and died Sept. 17, 1999, at the age of 84. On October 26, 1945, she was married to Ed Ratzlaff, who survives. She is survived by two daughters, Ruth and husband Tom Branson, and Lois Ratzlaff, all of Fresno, Calif.; two sisters, Dorothy Braun and Caroline Gilstrap; three brothers, Calvin Braun and wife Tillie, Franklin Braun and wife Nadine, and James Braun and wife Marie; four brothers-in-law, AI Ratzlaff and wife Dorothy, Henry Sawatzky, Orville Fast, and Marvin Janzen.

SCHALE, DENNY C., Hillsboro, Kan., a member of the Ebenfeld MB Church, Hillsboro, was born July 16, 1934, to Ervin and Frieda Schimke Schale near Harvey, N.D., and died Sept. 24, 1999, at the age of 65. On Dec. 30, 1960, he was married to Arlene Thiessen, who survives. He is also survived by four sons, Rick and wife Kathy of Wichita, Kan., Mark and wife Patty of Marion, Kan., Steven and wife Shelly of Hillsboro, and Stuart and wife Monica of Newton, Kan; one brother, Alan Schale of Harvey, N.D., and two sisters, Judy Bushnell of Oklahoma City, Okla., and Susan Schale of Garrison, N.D.; nine grandchildren and one great grandchild.

SUDERMAN, HELEN C., Aulne, Kan., a member of the Ebenfeld MB Church, Hillsboro, Kan., was born Jan. 12, 1911, to Jacob D. and Anna Fruechting Schroeder at Aulne, and died Sept. 10, 1999, at the age of 88. On Aug. 15, 1952, she was married to Jonas Suderman, who predeceased her in 1986.

She is survived by three sons, Joel of the home, Rodney E. and wife Shirley of Marion, Kan., Gilbert W. and wife Elaine of Hillsboro; two daughters, Marilynn and husband Paul Hiebert of Bridgeton, Mo., and Karen and husband Larry Penner of Newton, Kan.; one sister-in-law, Susan Schroeder of Collinsville, Okla., nine grandchildren, five great grandchildren and one greatgreat grandchild.

THIESEN, ERVEN A., Reedley, Calif., a member of Reedley MB Church was born July 2, 1918, to Peter and Hulda Kliewer Thiesen at Reedley and died Sept. 9, 1999, at the age of 81. On May 30, 1949, he was married to Lorene A. Thiesen, who survives. He is also survived by two sons, Robert and wife Dawn and Gerald and wife Carol; one daughter, Elaine and husband Stephen Mings, eight grandchildren and one great grandchild.

VOGT, KATHERYN WIEBE, Reedley, Calif., was born June 2, 1906, to Gerhard and Aganetha Friesen Wiebe at Winkler, Man., and died Sept. 23, 1999. She was married to Frank Vogt, who predeceased her in 1997. She is survived by two sons, Gene and wife Georgia of Sun Lakes, Ariz., and Frank and wife Carol of Herington, Kan.; two daughters, Charlotte Schroeder of McPherson, Kan., and Betsy and husband Chester Funk of Reedley; one sister, Ann Toews of St. Louis, Mo., nine grandchildren and 14 great grandchildren.

WARKENTIN, DENA A., Corn, Okla., a member of the Corn MB Church, was born March 16, 1921, to Fred and Sarah Bergthold Wichert at Fairview, Okla., and died Sept. 17, 1999, at the age of 78. She was married to Clarence Warkentin, who survives. She is also survived by one son, David and wife Brenda of Weatherford, Okla.; one sister, Lucille Kusch; one sister-in-law, Anita Wichert, both of Fairview, and two grandchildren.

WIENS, EVA, Dallas, Ore., a member of Dallas MB Church, was born Sept. 13, 1907, to Henry and Marie Jensen Fast at Fairview, Okla., and died Sept. 8, 1999, at the age of 91. On Sept. 2, 1923, she was married to Herman Wiens, who predeceased her in 1978. She is survived by one sister, Ruby Penner of Fairview; two grandchildren and five great grandchildren .•

January 27th • February 6th, 2000

Leaders - Henry & Jane Landes

Visit four breathtaking Hawaiian IslandsHawaii, Maui, Oahu and Kauai. Beautiful scenery; learn about the history and culture of the Hawaiian people; travel with new friends; and relax in the sun for I 0 glorious days!

Clearinghouse

Have a p.osition to fill? Looking for a new employment or ministry opportunity? Have a gathering or celebration to promote? Reach u.s. a.d. The charge is 40 cents per word, with a $15 minimum. Withhold payment until an Invoice IS received. MB Institutions advertising vacancies or position announcements may be eligible for a no-cost ad. Contact the editor for more information.

EMPLOYMENT-CHURCH

Church planter

Waterloo MB Church seeks candidates for the position of Church Planter. We are committed to reaching our local community for Christ by planting a multi-cultural church with a heart for the poor. Send resumes to: Greg Reed, Discernment Team Chairperson, 140 Frobisher Drive, Unit B, Waterloo, ON, Canada N2V 1Z8; e-mail greed@youthmission.org; Web site http://www.waterloomb.org/plantlDefault.htm

Minister of Music

The Kingsburg (Calif.) MB Church is seeking a part-time Minister of Music. This exciting ministry position functions as the Worship Leader and assumes a leadership role in the worship of God through music. The position allows for creative flexibility and is currently established for 10 hours per week. This growing church of 200 is located in a beautiful small community in Central California and has numerous established ministry programs. Please contact Stan Wiest, Chairman, Minister of Music Search Committee at (559) 591-0451 or send your resume to the Kingsburg MB Church, 1301 Stroud Avenue, Kingsburg, CA 93631.

Youth Pastor

Kingwood Bible Church is seeking a fulltime youth pastor to work with middle school and high school students. Kingwood is a growing congregation concerned with reaching our neighbors and this city. Our facilities include an Activity Center which the youth use frequently for ministry purposes. The youth group has been growing and reaching many students with little or no church background. The youth pastor will continue the established work and seek to expand it. Please send resumes to: Kingwood Bible Church, 1125 Elm St. NW, Salem, Oreg. 97304; or call Pastor Gordon Bergman at (503) 399-9600; or fax your resume to (503) 399-9154.

EMPLOYMENT-EDUCATION

Counseling

Mennonite Brethren Biblical Seminary invites applications for full-time faculty position in counseling. Completed doctorate, teaching and counseling experience preferred. Starting date either February or August 2000. Contact Academic Dean, MBBS, 4824 E. Butler, Fresno, CA 93727 or e-mail mbseminary@aol.com.

Full-time faculty in different areas Fresno Pacific College, the undergraduate school of the University, seeks full-time faculty for the following areas: Chemistry and Biology, Physical Education, two positions in

Mathematics, and two positions in English/Communications. Positions begin August 2000. General FPU required qualifications include: Christian commitment and lifestyle consistent with the college goals, doctorate or nearly completed doctorate in an appropriate field, and demonstrated college level teaching ability and ability to work harmoniously with students and faculty in a liberal arts environment. Send a letter of application to Dr. Howard Loewen, Provost, Fresno Pacific University, 1717 S. Chestnut, Fresno, CA 93702, phone (559) 453-2023, fax (559) 453-5502. Applications will be reviewed beginning immediately and the appointment will be made as soon thereafter as a suitable candidate is secured. Full descriptions and required qualifications pertaining to the individual positions are available at the FPU Web site at: http://www. fresno. ed u.

Library Service Director

Columbia Bible College seeks a Director of Library Services. CBC is an accredited evan-

gelical Anabaptist Bible College in British Columbia, Canada with a student body of about 350 and a library collection of about 40K. Our library facility was built in 1992; the Catalogue system is computerized and available via the Internet. Qualifications include Masters Degree in Library Science; theological education and knowledge of Anabaptist theology and history preferred; agreement with Columbia's Mission and Confessional statements; willingness to be a member of sponsoring conference church; several years experience in upper level library administration; and a service orientation. For a copy of job description or other documents, please contact Dr. Ron Penner at Columbia Bible College: 2940 Clearbrook Road, Abbotsford, BC V2T 2Z8; phone (604) 853-3567 #316; fax (604) 8533060; e-mail rpenner@columbiabc.edu; Web site www.columbiabc.edu. Please forward resume to attention of Dr. Ron Penner by December 15, 1999, although we will accept resumes until post is filled. Starting date of Spring, 2000 preferred .•

HILLSBORO MENNONITE BRETHREN CHURCH IS SEARCHING FOR A SENIOR PASTOR

with leadership, teaching and preaching gifts for a nurturing congregation having:

• average weekly attendance of more than 500

• multiple pastoral staff

•a desire for transforming worship, local outreach & worldwide ministry

• opportunities with Tabor College

If prompted, send your resume to:

Pastoral Search Committee

Daryle Baltzer, chm. 104 S. Washington Hillsboro, KS 67063

LET'S TALK ABouT IT

A GUIDE FOR GROUP INTERACTION

SESSION 1: The last days

Based on IIAre we in the last days?1I page 4

GET READY-Getting started

• What is your first impromptu response to the question asked in the title?

GET SET-Examining the issues

1. Identify the various meanings given to II last days II in the Old and New Testaments.

2. What evidence exists in scripture that the II last days II were not imminent?

3. How does Ewert define II last days II? Do you agree?

4. What is the purpose of II signs II, if not to help us determine the time of Christ1s return?

GO-Applying ideas to the way we live

1. Which warnings given through the signs do you think the church today needs most? Why?

2. How can we help one another interpret and heed the warnings in beneficial ways?

3. Will what you have read in this article impact the way you view the last days? If so, how?

SESSION 2: Healthy goals and facing the future

Based on IIHealthy goals for the next millennium, " page 6, and IIFacing the future without fear, II page 9

GET READY-Getting started

• Does more discussion about the Millennium bore or intrigue you?

GET SET-Examining the issues

1. Why do some think that year 2000 means the end of the world?

2. Why do some think it is reason for celebration and anticipation?

3. Review the scriptures given in Vooys article. Which have you heard emphasized in group or personal study recently? Which ones need more emphasis in your personal or congregational life?

GO-Applying ideas to the way we live

1. With what preparations other than those related to computer issues do you think we as believers should be concerned?

2. Should we face the year 2000 any differently than we did the year 1999?

3. To what specific agenda in your life could you apply the prayer of the youth pastor in Wiebe's article?

SESSION 3: MBs in the 20th century

Based on liThe MB Century in review," page 10

GET READY-Getting started

• Which of the top news events do you remember hearing about or experiencing?

GET SET-Examining the issues

1. Categorize the events listed as change, challenge, celebration or ministry.

2. Do the eventssuggest the MBls have grown in spiritual depth? If so, how?

3. What scriptures are related to the various events?

GO-Applying ideas to the way we live

1. What other events would you add?

2. Are there significant emphases that once were present and are now lost or getting lost and need to be revived?

3. Who are some other specific names you would add to those who have influenced who we are?

4. What would you hope and pray will be part of the list in the next 10, 50 and 100 years?

SESSION 4: Do we care?

Based on 1100 we care?" page 20

GET READY-Getting started

• Share a story of human need that has upset you recently.

GET SET-Examining the issues

1. How does the information in the article differ from what we hear in the news?

2. What would you identify as the tragedies described here-both for Iraq and for the United States?

3. In what ways is MCC caring?

GO-Applying ideas to the way we live

1. What is your answer to the question, lido we care?1I

2. What can we do to show we care?

3. Do you know some people with whom you could share this concern and find ways to work at it together? Will we?

by Nadine Friesen.

In the midst of millennial madness

Anticipation of the new millennium is spawning a kind of madness. Concern over potential problems from the Y2K bug have ballooned into dire predictions that all civilization will end at midnight on December 31. Extremist groupS-like the "Concerned Christians" cult recently expelled from Israel-are using speculations on end time prophecies to promote their own beliefs or agendas. Sadly, some are fanning the flames, preying on the fear that many have about Y2K and the end times in order to generate a profit.

We are not the first generation to live under the shadow of Armageddon. Since Christ's ascension, there have been many attempts to predict the horrors and tribulations that will precede Christ's return. Today, this dark world appears ripe for the return of Christ.

But we don't know when Christ will return. It could be today. It could be in a thousand years. In all the hype, it's easy to lose sight of the mission of the church-to live faithfully in the present. We must remember what makes the church a light in this millennial darkness.

• We are his Body. First, we must remember that the church is the physical representation of Christ. As my pastor says, "Each local church is Jesus walking on earth."

That's a lot of responsibility. Not only must we spread the Good News-that "God so loved the world that he gave his one and only son, that whoever believes in him shall not perish, but have eternal life" On. 3: 16)-but also minister to those in need as Jesus did. He tells us that whenever we give water to the thirsty, house a stranger, clothe the needy, look after the sick, and visit the prisoner, we are doing it for him (Mt. 25:2536, 40). If we love him, we are to feed his lambs and tend his sheep On. 21:15-17).

We do this because we follow after the Living Christ and he commands us to love. This is what it means to be a disciple.

• Love is indispensable. But if we do not have love, it is all for nothing.

When asked for the greatest commandment, Jesus said, "'Love the Lord your God with all your heart and with all your soul and with all your mind.' This is the first .and greatest commandment. And the second is like it: 'Love your neighbor as yourself''' (Mt. 22:37-39).

The love Jesus is talking about is "agape" love-a love of willful decision beyond or even in spite of feeling or affection. In loving God, this means that we are committed to him and his ways above all others. In telling us to love others as our-

selves,Jesus is reminding us that we know how to love ourselves-we do this naturally. Now, he is asking us to just as naturally love each other.

This is not a pat-on-the-back, how-are-you-and-see-you-Iater kind of love. It is a risky love. It is messy, uncomfortable and painful. Take another look at 1 Corinthians 13-a really good look-and you'll see what I mean.

If you are looking for a safe investment, this isn't it. In the Four Loves, C.S. Lewis says, "To love at all is to be vulnerable. Love anything, and your heart will certainly be wrung and possibly broken

The only place outside heaven where you can be perfectly safe from all the dangers and perturbations of love is hell."

It is imperative that we love each other in the church. It is by this love that we are known as Christians. Jesus told his disciples, "A new command I give you: Love one another. As I have loved you so you must love one another. By this all men will know that you are my disciples, if you love one another" On. 13:34-35).

If we don't have this kind 'of love for each other in the church, then our witness is no greater than hanging a sign out front. • Unity is crucial. If we are to act as the Body and love each other, then we must act in unity.

This point is made over and over in the New Testament. "Make every effort to keep the unity of the Spirit through the bond of peace" (Eph. 4:3). "May the God give you a spirit of unity among yourselves as you follow Christ Jesus, so that with one heart and mouth you may glorify. the God and Father of our Lord Jesus Christ. Accept one another then just as Christ accepted you in order to bring praise to God" (Rom. 15: 5-7). There's more where this came from.

Unity requires that we accept each other-faults, opinions and all. It means that we seek reconciliation and the best for each other. Again, it is hard work.

This doesn't mean we can't disagree, but when we do we must still act in unity. MBs have a history of doing this well. I believe it is one of our greatest strengths and one of our strongest witnesses. We are passionate about God and the church. That often expresses itself in strong and passionate opinions, but we cling to the imperative for unity in love.

It seems harder to love and act in unity in an age that glorifies individualism, materialism and relativism. We must be on our guard or we will lose the things that bring glory to God. When we do these things well-when we live in love and unity-we are indeed a witness to the world, especially in the midst of millennial madness. -CA