1esus said, "You are the light of the world" (Matt. 5:14). But what does it mean to be light? What must we do be messengers of light in the world around us? The feature articles in this issue of the Leader touch on some of the challenges we face as we try to answer those questions.
In our first article, Naomi Gaede Penner explores how Jesus was light to the people around him and challenges us to consider what we can do to be light in our relationships and communities.
In our second article, Eddy Hall challenges us to look closely at those whom Jesus chose as his friends. Who would Jesus' friends be today? They may not be quite whom we expect.
In our last article, Mary Thiessen Nation takes an insightful look into the heart of Jonah, a reluctant messenger who eventually brought light to a place he didn't want to be.
In BodyLife, you can read about the North Carolina District, which recently celebrated 100 years of God's blessings that began with the light of a few visionary workers. Today, North Carolina congregations are looking toward the future and embraCing a vision to renew and grow.
God bless. -GA
COMING
NOVEMBER 10-11-Pacific District Conference convention, Salem, Ore.
BOARD OF COMMUNICATIONS: Kathy Heinrichs Wiest, chair; Peggy Goertzen, Phil Neufeld, Dalton Reimer.
The Christian Leader (ISSN 0009-5149) is published monthly by the U.S. Conference of Mennonite Brethren Churches, 315 S. Lincoln, Hillsboro, KS 67063. The Christian Leader seeks to inform Mennonite Brethren members and churches of the events, activities, decisions and issues of their denomination, and to instruct, inspire and initiate 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 BOO 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.
WESTERN OFFICE: Carmen Andres, Editor 7531 Delta Wind Dr. Sacramento, California 95B31
Phone: (916) 424-5710
Fax: (253) 369-9423
E-mail: chleader@jps.net
MIDWEST OFFICE:
Connie Faber, Assistant Editor Box V, 315 S. Lincoln Hillsboro, Kansas 67063
Phone: (316) 947-5543
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E-mail: chleader@southwind.net
ASSOCIATE EDITOR
Connie Faber
EDITOR Carmen Andres
BY
NAOMI CAEDE PENNER
ate to admit it, but last year I worshiped n. And I was not alone. Everyone around id the same. We watched for it and about it. Our days revolved around it. ee, instead of living in my usual state of Colorado-where the wild prairie sunflowers turn their faces to the sun in the arid summer heat-I was living in Alaska during the winter on the family homestead where I grew up.
While people in other latitudes consider the sun's rising a natural phenomenon, Alaskans count it a near miracle. In the frigid darkness we turned our faces toward the southeast, hoping to catch a glimpse of the pallid sun as it pulled itself over tree tops.
Some days we were lucky. One day around 1:00 p.m., I remember squinting at the sharp brightness away from the confines of our tree-encircled house. Although I felt no warmth at 20 degrees below zero Fahrenheit, I was spellbound by the glow on the southern horizon.
But other days we weren't so lucky. The,
snowfall prevented any showing of the sun and held the days captive in perpetual shades of gray. Most days, we'd give up by 2:30 p.m. and resign ourselves to look for the miracle the next day.
Sun worshiping starts early in the northern realms. Although the Alaskan autumns bring brilliant reds and purples, giant cottony fireweed and spruce trees dripping with diamond drizzle, each September also brings sadness and loss. The sun is departing. The days reduce rapidly by five minutes per dayhalf-an-hour per week. With the sun's increasing absence, people entering darkness start worshiping other forms of light.
In the case of my siblings and me, we ignited the burn pile that had accumulated on our homestead and watched in awe as the sparks lit up a somber sky and dropped onto the frozen ground. We pulled out candles for the supper table, hoarded flashlights for trips to the woodshed or our vehicles, and hung Christmas lights in November.
Last winter, the avalanche of fleeting minutes continued until December 21, when there was a mere loss of 10 seconds. On the Kenai Peninsula, where our homestead resides, the sun rose at 10: 13 a.m. and set at 3:34 p.m. In Fairbanks, halfway up the state, the window of opportunity for sun-viewing lasted only three hours and 28 minutes. At Barrowon the top of the world-there was not even a porthole of light. The sun went down and stayed down. As I waited in the darkness, the Winter Solstice gave me hope that the sun would return. It also reminded me of another hope in a different lightGod's Son. Like the sun shining into the dark Alaskan winter, the Son of God entered an unlit world.
Jesus is light
The concept of God's presence as light or illumination permeates SCripture. In fact, God's first recorded words in the Bible are, "Let there be light" (Gen. 1:3)-which occurred prior to the creation of the sun and moon. Throughout the Bible, light is used as an analogy for goodness that invades and exposes evil. John 1:1-18 is filled with analogies ofJesus as lightand light as synonymous with life. God's glory (light) was exemplified through Jesus, who is the tight of the world. And we as believers are light also.
Just as a bonfire in an Alaskan winter draws peo-
pIe to warmth, so Jesus attracted people who desperately needed the warmth of his love, grace and hope.
Like a spotlight, Jesus probed oppression, prejudice, injustice and evil. He glared light onto the professional practices of tax collecting. Tax collectors, such as Zacchaeus, capriciously determined the amount of taxes--in essence, stealing-which resulted in oppressing the disenfranchised. When Zacchaeus was filled with the light, he became light within his profession (Luke 19:1-9). Matthew and Levi, two of]esus' chosen twelve, chose differently. They left their profession as tax collectors when they responded to the light (Matt. 9:9-13, Luke 5:27-31).
Jesus radiated light into people groups that were despised because of their health conditions. He touched lepers. He healed a blind man whose condition was assumed to be the result of sin. Moreover, he healed on the Sabbath, which violated the acceptable religious practice of the day that was based on rabbinical tradition and not on scriptures.
Jesus was a radical beacon of justice. Scripture tells us justice is required of us: ''What does the Lord require of you? To act justly and to love mercy and to walk humbly with your God" (Micah 6:8b). Jesus never stopped confronting the murky piousness of those in powerwho oppressed others who had no power. He refused to follow the discriminatory labels
Jesus attracted people who desperately needed the warmth of his love, grace and hope.
Light comes in many forms and intensitieshands and hugs, written and spoken words, politics and medicine, education and neighborhood watch.
of people as Jew or Greek, slave or free, male or female (Gal. 3:28). He crossed racial lines and walked into Samaritan neighborhoods (Oohn 4:1-42).
In another situation, Jesus reprimanded Simon, a Pharisee and a person of power, for not extending the common courtesy of foot washing to him. Instead, an insignificant woman with a questionable reputation crashed the party, washed his feet with her tears and dried them with her hair-and Jesus defended her against the people who scorned her (Matt 26:6-13, Mark 14:1-9, Luke 7:36-50).
Jesus was relentless in piercing the darkness. He challenged evil disguised by laws and customs. For example, divorce laws of the time allowed men to divOrce their wives over trivial matters, which could thrust women into poverty or prostitution to survive. When a woman-and man-were caught in adultery, the leaders were determined to stone her. Jesus stopped them with a finger of light in the sand. When demons, more blatant evil, con{ronted Jesus, they could not face the light either (Mark 3:20-30, Luke 4:31-36, Luke 8:26-38). Christ's light eradicated their evil presence.
People in the darkness recognize light when they see it. In Alaska, even though we didn't like it when the sun hovered on the horizon and blinded our eyes as we drove on icy roads, we didn't have to be told what it was. Likewise, people in darkness recognized Jesus as light. Although some craved the light and pthers ran from it, they knew light when they encountered it.
Being light
In the 1970s, I leamed a plethora of ways to share my faith-The Four Spiritual Laws, the Kennedy Plan, The Bridge and Friendship Evangelism, to name a few. These evangelism methods help us discover ways to share our faith, but it is important to remember that Jesus didn't memorize or practice a plan. Instead, he lived a life-and he was light in bleak places.
Scripture tells us that we as believers are also light (Matt. 5:14,John 8:12). Eugene Peterson writes in The Message, "Take your everyday, ordinary lifeyour sleeping, eating, going-to-work, and walkingaround life-and place it before God as an offering" (Rom. 12':1). The context speaks to stewardship of ourselves to God, but can it also be a paradigm for evangelism? Can we offer our ordinary lives-Qur actions in the midst of everyday life-as light?
Consider Vicki, a Christian woman I know. One time, she spent the night with a group of women friends who weren't Christians. Later in the evening, a woman brought out the book, 150 Questions. Questions initially centered on the philo-
sophical, like "If four people were in a rowboat and one person had to get dumped overboard, how would you choose?" Then the questions moved toward the more personal. Vicki told the truth about her past. She freely described how her marriage was the second for both her and her husband. She explained that they had been sexually active in previous relationships but chose to wait until they were married to have sex-which made the experience incredibly special and holy. Since they had tried it "the other way" before, they wanted to do it differently this time.
The other women were stumped. No one said a word. They had no context for such a decision. After more personal questions, the truth seeped out. None of the women were happy in the way they'd gone about their relationships and marriages. One finally admitted, "I wish we would have waited."
Another one agreed.
Vicki never told the other women that she was a Christian, but in that night she was light.
Then there's Will, an African-American raised in a community plagued with poverty and violence. When I heard his story, I was fascinated by the rever· sal of how we expect light to shine forth. Unlike some other kids raised in such a community, Will said "no" to gangs and drugs, so his conversion story doesn't include a dramatic past of crime or selfdestruction. Instead, Will is a light to the Anglo community by confronting the common stereotype of kids raised in this type of environment.
Will also shines in a community like the one in which he grew up. He is a supervisor of Bud's Warehouse, where contractors who do home remodeling can "recycle" used appliances, extra carpet, fence materials and other materials. People within the com· munity can purchase these items at an affordable cost. Instead of a person of a different race or socioeconomic level coming in and possibly being perceived as a "helper for the helpless," Will came in as someone of the same culture. His presence established a sense of dignity and equality within the community, rather than perpetuating an "us-them" mentality.
Then there is the story of Bob and Jan. In the early 1980s, they made a decision that would change their lives. Jan left her job as a counselor in private practice, and Bob, a family physician, donated half his medical practice in order to start a clinic in an area known for drugs and violence. Out of their desire to express their love for Jesus Christ and people, they developed a nonprofit, volunteer-based health care facility committed to improving the health of lOW-income and medically uninsured families. In addition to whole-person caring at the clinic, they aimed to act as a bridge creating opportunities
How to be
One does not have to leave home and go to Africa to work with AIDS orphans. We don't have to leave our neighborhoods. We can brighten the comer where weare.
.H••_re . theG ........ht. We are not the Messiah. We are not the origin of light. It is God who brilliantly offers healing, comfort, hope and his Spirit to the world.
........"ctark·
... I. yotar OWII worhI. Who are the lepers? What needs to be confronted? We readily think of working in a soup kitchen or doing a short-term mission trip to build a house as ways to shine in darkness. But also think in terms of what your next door neighbors or friends need. Perhaps it's a ride to the doctor's office, listening to them tell about their load as a caregiver to a parent, sharing a loaf of homemade bread or mowing someone's yard.
between the suburbs and the inner city to develop relationships across cultural barriers-racially, socioeconomically and spiritually. They deliberately sought out people who lived within the community to be on their staff and board. Other members from the suburbs served as links into churches and neighborhoods.
The first year, the clinic served 2,500 people. Last year, Inner City Health Center provided care for 16,470 patients. In addition, it provides a place for volunteer physicians, nurses, counselors and dentists to shed their light as well.
The clinic isn't the only ray of light Bob and Jan illuminated. They took a step closer to the community when they bought a home in the neighborhood they served. They lived with the same threat of robbery and gangs as their neighbors. They shopped at the local grocery store where variety was limited, dairy products were within a day of expiration dates and prices were high. They bought gas at the nearby station where prices were steeper than those outside the community. While some of the neighbors resented white people intruding in their territory, Bob and Jan's presence brought glimmers of God's light in the community. As it turned out, their decision to live with the same inconveniences and similar fears brought rays of hope to many people.
Vicki, Will, Bob and Jan recognized that being light is not an option. They offered their everyday lives and followed after Jesus. By using their partic-
.......... yotar
In which situation would you be too vulnerable? Noted psychologist Carl Rogers defined empathy as being able to stand In the other person's place without over-identification. Perhaps as a result of your own struggles or woundedness, you may be susceptible to reverting to self-defeating behaviors. Perhaps it would be wise to have an accountability partner or to give yourself more time before moving into such an area of identification.
• RecogIII_ your ..tits. How has God strategically gifted you and placed you in a particular environment? Do you have access to places of government or politics where you can make a difference? Are you a writer who can speak out in reader opinions in the newspaper? Can you give a voice to the oppressed?
Is your strength hospitality-inviting over newcomers in your neighborhood or walking the dog for someonein your apartment complex?
.FI . process ,our light• bearing upe......ce with later. Perhaps your light shines in situations of prison ministry, child placement or a hospice. These emotionally draining situations can be overwhelming. To trim the wick of your light, you might need someone to listen to you and pray with you.
ular gifts, abilities, resources, interests and personalities, they lit up their worlds in ways that fit them.
Light comes in many forms and intensitieshands and hugs, written and spoken words, politics and medicine, education and neighborhood watch. Being a light is making a phone call when you hear domestic violence, not laughing at a racial joke, helping a single parent with childcare, extending a job mentoring relationship with an immigrant or starting a grace-based divorce recovery program.
Eugene Peterson, in The Message, explains lightbearing as something that God has designed believers for: "You're here to be light, bringing out the God-colors in the world. God is not a secret to be kept .... If I make you light-bearers, you don't think I'm going to hide you under a bucket, do you? I'm putting you on a light stand. Now that I've put you there on a hilltop, on a light stand-shine" (Matt. 5: 14-16). Even if we think our light is a match in comparison to someone else's bonfire, we are still light.
Like the aurora borealis on a frigid arctic night, so God illuminates the world through believers who, just as he, are Light-a light that cannot be extinguished, nor is it seasonal. Yes, I am a Son-worshiper. I worship the true Light, the Son of God .•
Naomi Gaede Penner is a teacher, author and a Sunday columnist for the Kenai Peninsula Clarion in Alaska. She is a Tabor College alumnus and holds a masters degree in counselingfrom Denver Seminary.
IF JES 5 LIVED in North America today, whd woul be his friends? Who would be his enem es?
Th "friends" part of that question should be ea y. Jesus would spend most of his time hangi g out with us Christians, right? He would be in church every Sunday (in a church of my denomination, most likely), attend the midweek service and serve on two or three committees. He would be the model church member.
Or maybe not. After all, since he is Jesus, perhaps he would be the senior pastor of the church, not just a member. And since he is Jesus, it probably wouldn't be long before it would be the biggest church in the world-a million members, 2 million-who knows where it would stop? And what kind of a building complex would it take to accommodate that kind of congregation? It
boggles the mind. Can you imagine the number of tourists (or perhaps we should call them pilgrims) who would descend on the church campus every day?
Or maybe he wouldn't want to be tied down to one church. After all, Jesus was a traveling preacher. Maybe he would become the most in-demand speaker ever, speaking at Christian conferences throughout the world, pulling down $100,000 for each speaking engagement, then donating the money to charity. He'd have the top-rated TV and radio shows of all time.
Who would his friends be? He'd probably play golf with Methodist bishops and Presbyterian moderators and Nazarene general superintendents and at least once a year with the pope. (Well, considering the pope's age, he might have to settle for backgammon that day.)
Are we more intent on being nice than on being Christlike?
BY EDDY HALL
BEING LIKE CHRIST
And who would have the most to lose by Jesus' appearing on the scene? That's not too hard to figure out either. Pornographers and gang members, drug pushers and addicts, pimps and prostitutes, anyone who makes a living from the sin industry. Jesus hates sin, and he has the clout to do something about it. If Jesus shows up, these folks are in trouble. Yes, Jesus would make enemies, and they would deserve every bit of whatever he decided to dish out.
There's just one thing wrong with this picture: It has nothing to do with the Jesus we see in the gospels.
The Jesus we see there spent so much time hanging out with hookers and crooks and boozers that his enemies tagged him "a friend of sinners," but it didn't faze him. He kept right on hanging out with the same kind of folk. He didn't leave these friends in their sin-made messes, of course. He forgave their sins and invited them into his community of people who were being made new.
Jesus also called the 12 disciples his friends. Some of these had been devout Jews before Jesus showed up, but even these 12 included some of his friends of the more shady variety-Matthew the tax collector (who had probably made most of his living through extortion and embezzlement) and a radical anarchist named Simon the Zealot. And Judas Iscariot may have been a member of a group that advocated lawless violence. Among the women Jesus counted as close friends was Mary Magdalene, who had had seven demons.
These were Jesus' friends, and those who objected to his choice of friends became his enemies. Simon the Pharisee was so intrigued with Jesus' teaching that he invited Jesus home for dinner (Luke 7:36·50). During the meal, a prostitute showed up and anointed Jesus' feet with perfume. Simon gave Jesus the benefit of the doubt, assuming he didn't know who this woman was. As it turned out, though, not only did Jesus know, he felt honored, not scandalized, by her devotion. We're not told, but chances are that was the last time Simon had Jesus over for dinner.
It didn't take many events like that to earn Jesus the utter contempt and undying hostility of the Pharisees. Jesus, for all his talk of God, didn't keep his distance from sinners. In fact, he seemed to relish immersing himself in the lives of the riffraff. He seemed to feel right at home there. To him, though, they weren't riffraff. They were people with
faces and histories and names, like Matthew and Zacchaeus and Mary and Joanna. They were his friends.
Jesus didn't take kindly to people who disrespected his friends. That's why, when the Pharisees got on Jesus' case, Jesus returned the favor.1fhe Pharisees were the biblically correct religious leaders, the ones who made it their job to make sure people obeyed the Law (or heard about it if they didn't), the ones who defended a high view of Scripture against the Sadducees, who didn't believe the Bible really meant what it said.
The Pharisees were leading the charge in the culture wars of their day, trying to beat back the forces of sexual immorality and drunkenness and impiety. To keep themselves and their families safe from the corrupting influence of these sinners, they built high walls of cultural separation between themselves and these lowlifes and waged their wars
"The Pharisee and the Publican" by Gustave Dore
Watching lawabiding Christians isolating themselves in their holy huddles while keeping a safe distance from the people he was proud to call his friends, Jesus wouldn't sit quietly. He wouldn't be nice. He would speak out. He would point fingers.
from the tops of these fortress walls.
When these religious hotshots took potshots at his friends, Jesus was outraged. He called the Pharisees hypocrites. He called them snakes. He called them children of the devil. And he did it to their faces, in public.
Let's go back to my original question: If Jesus were living in North America today, who would be his friends? Who would be his enemies?
His friends, I have no doubt, would be those most aware they need him. Yes, we would see Jesus in the bars and brothels, but he wouldn't be there to wave protest signs or point fingers; he would be there to make friends. That's where he would find his kind of people.
And yes, we would find him speaking in churches-as long as they let him. After all, he loved to teach in synagogues. But it wasn't to give pep talks; it was to announce the inbreaking of the radical reign of God and, in many cases, to call the religious folk to repent. Asking self.righteous religious folk to repent of their religion and to enter the kingdom didn't set well in most synagogues. Chances are it wouldn't go over much more in churches today. Because Jesus wouldn't bless the status quo or cheerlead our culture wars; he would call us to radical conversion. He would tell us to tear down the walls we've built around ourselves to keep the world from contaminating us. He would call us to immerse ourselves in society, to love sinners. He would call us to do justice and love mercy. And if we refused to change our ways, he would call us names.
Speakers like that don't get invited back a lot.
This raises for me the most disturbing question of all. If that is what Jesus said and did, and I am supposed to be like Jesus, who should my friends be? Who should my enemies be? Whom should I be embracing? Whom should I be confronting? When shots are fired in the culture wars, should I be up on the wall shooting down? Or outside the walls taking the shots aimed at my "unsavory" friends? But wait, calling religious leaders names wouldn't be polite. That wouldn't be nice.
That's exactly what Jesus' disciples thought. Once "the disciples came to him and asked, 'Do you realize you offended the Pharisees by what you just said?'" (Matthew 15: 12 New Living Translation).
Jesus knew exactly what he was doing. He wasn't trying to be nice. He was trying to unmask the selfrighteous Pharisees so people would know not to follow them. Jesus didn't blast the Pharisees just because they were wrong; he exposed them because they were leading people down a life-destroying dead end. Jesus so wanted people to be free to say yes to the gospel that he felt compelled to confront this distorted version of God's message that drove people away from God rather than inviting them to the party.
In our culture, as in Jesus', the greatest obstacle to people's being able to embrace the gospel isn't secularism or evolution or postmodernism. It's not crime or pornography or drugs. It's the religious people who "crush people beneath impossible religious demands" (Luke 11:46 NL1), those who are careful to keep the fine print of the law while ignoring the headlines of justice, mercy and faith (Matthew 23:23 NL1). It's Christians who condemn sinners rather than befriending them, Christians more concerned about avoiding contamination than about understanding and loving hurting people right where they are.
Though the implications make me squirm, I'm forced to conclude that if Jesus lived in our culture, he would be just as quick to take on modern-day Pharisees as he was to blast those of his day. Watching law-abiding Christians isolating themselves in their holy huddles while keeping a safe distance from the people he was proud to call his friends, Jesus wouldn't sit quietly. He wouldn't be nice. He would speak out. He would point fingers. He would call people names. Even if it got him killed.
Just how committed am I to being like Jesus? •
Eddy Hall (www.living-stones.com) is a church consultant and author in Goessel, [(an. This article first appeared in The Mennonite.
HE FIRs:r;STUDIED the book of Jonah, imagfned I ould discover truths conrAJn u ning from God, mercy or prejIII ea ' racism. But I discovered sometl\}jng different.
Jonah is the only book among the prophets in the Old Testament in which the focus is on the messenger, not the message. It is a story about God's personal and persistent concern for his people, his messengers. Jonah has taught me a lot about myself and what God really wants from me-and what he wants to do in me.
God and me
As I studied Jonah's story, I discovered my own story connects with his.
I grew up in Lethbridge, Alberta. After two years of Bible school in British Columbia, one year in Holland with Mennonite Central Committee and a year at home, I went to Tabor College in Hillsboro, Kan. While there, one of the professors challenged me to go to the inner city of Los Angeles on a three week course during the month of January. After that trip I was invited to move to L.A.-as a full-time missionary.
sJo afi
SUmmarized from the New International Version
The book of Jonah recounts a mission of the prophet who ministered in 8QO.750 B.C.
The narrative begins with the Lord telling Jonah to go to Ninevah and "preach against it, because its wickedness has come up before me.·
But Jonah runs away and heads for Tarshish. He boards a ship, and God sends a great storm which threatens the ship. When the terrified sailors ask what they can do to calm the storms, Jonah tells them to throw him overboard. Though at first they refuse, eventually they relent and throw him into the sea. A great fish swallows Jonah, and Jonah is inside the fish for three days and nights. After Jonah prays, God commands the fish to vomit Jonah onto dry land. God again asks Jonah to go to Niveveh,and this time Jonah obeys.
Jonah proclaims the message God gave him: "Forty more days and Nineveh will be overtumed.· But when the news reaches the king of Nineveh, he tells the people to fast and turn from their evil ways and violence. "Who knows?· says the king. "God may yet relent and with compassion turn from his fierce anger so that we will not perish.· When God sees this, he has compassion and doesn't destroy Nineveh as he had threatened.
Jonah is angry. He tells God, "Is this not what I said when I was still at home? That is why I was so quick to flee to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love, a God who relents from sending calamity.· Jonah angrily asks God to let him die.
Jonah goes outside the city, and
I fought it for a while, but God persuaded me through the needs of that community, through what I knew I had to offer because of my family and church background, and through a deepening assurance that he would be with me.
Three months after I moved to LA. in 1973, I was asked to become the women's staff director. That was a much tougher decision. By that time our home had been robbed, people thought we belonged to the house of prostitution behind our home (why else would white women be living there?), our windows had been broken repeatedly, a young guy had been killed on our cross street, and a badly beaten woman came to my door for help after an attempted rape. Being asked to direct the ministry and staff was not like being asked to go for a walk in the park. I knew what kinds of things could happen.
I wrestled and agonized over the decision. I remember spending hours one afternoon walking back and forth in my bedroom, praying, talking out loud, arguing for and against accepting the responsibility-but mostly I remember a deep awareness that this was going to be a very lonely and difficult position at times.
I was tempted to run like Jonah. During that period of my life, however, I received a letter from a pastor who didn't know about my struggle. In the letter, he wrote, "Be strong and courageous, because you will lead these people ... do not be terrified or discouraged, for the Lord your God will be with you wherever you go" Ooshua 1:6, 9). I realized this letter was a personal message from God.
As you probably guessed, I did say yes. And my sense was correct. Leadership was tough. Only a few months later we received numerous threatening calls because I had finally called the police when someone repeatedly broke into our garage. The parents were furious that their sons had police records because of that call.
makes a shelter. God makes a vine grow up over Jonah to give him shade and ease his discomfort, and Jonah is very happy. But the next day, God causes a worm to chew the vine and it withers. God then sends a scorching wind. In the heat, Jonah grows faint and again wants to die.
God asks Jonah, "Do you have a right to be angry about the vine?· Jonah replies, "I do. I am angry enough to die.·
But God tells him, "You have been concerned about this vine, though you did not tend it or make it grow.·
God reminds Jonah that Nineveh has more than 120,000 people and many cattle. In the last words ofthe narrative, God then asks the probing question, "Should I not be concerned about that great city?· •
One afternoon after repeated threats of dismemberment, I told God I was not leaving my bedroom until he gave me peace-I was exhausted by fear. It was up to God to do something or I would have to leave LA.
God was faithful. He showed me that no matter what they did to my body, they could never touch the real me. Also, it was as clear to me that I could not create peace, because peace is a fruit of the Spirit. And peace is not the absence of danger but the presence of God. I opened my hands and mind and heart, and I received peace. Many times after that, particularly when I counseled women who had been attacked or raped, we found the supernatural gift of peace by asking for and receiving it. We could not create or manufacture it.
God and Jonah
God called me, communicated with me and kept working on my heart. I've had many similar experiences with God over the years. Each time a new challenge came or I wanted to run, God stuck with me and kept working on me and in me-just like he did with Jonah.
The book of Jonah has a lot to say to us. By looking at a few things about God and a few things about Jonah, we can get to the core issues of this story and discover what it means for us-what God wants from us and what he wants to do in us.
• God communicated with Jonah personally. God called Jonah to a specific task and spoke to Jonah in such a way that Jonah knew it was God who was speaking. "The word of the Lord came to Jonah son of Amittai: 'Go to the great city of Nineveh and preach against it'" Oonah 1:1). Jonah knew God was speaking to him personally, and he knew what God wanted him to do.
God also knew which lessons Jonah needed to learn. Jonah was a Jewish prophet during a time
JONAH
when the Ninevites and the larger race of Assyrians were not only living wicked lives, but they were also enemies of the Jews. Jonah likely had memories of Jews who had been tortured and killed by the Assyrians. These memories made Jonah angry. In addition there was a growing problem among the Jewish people. They had become self-centered. They had forgotten that God had chosen them specifically so they could bless other nations-he had not simply chosen them so they could be blessed.
Jonah too had become exclusive. He wanted God's mercy and blessing for himself and his people, but not for their enemies. He was actually racist-he wanted judgment and justice instead of mercy for the enemies of God. Jonah had become bitter, angry, selfish and self-protective. God knew he would have to teach Jonah step-by-step, but God was persistent and he communicated in ways that Jonah understood.
Jonah must have been a tactile or kinesthetic leamer, someone who learned through his senses. God used all ofJonah's senses by using a great wind, a violent storm, a fish, a three-day trip inside the stomach of a sea creature, a sensational ride through the air as he was vomited out of a fish, a vine, cool shade, a scorching east wind and even a worm. Jonah had a chance to see, hear, touch, taste and smell things he'd never dreamed of. God got Jonah's attention by communicating in ways Jonah would understand.
God communicated personally, knew which lessons Jonah needed to learn and taught Jonah in ways Jonah could understand. But what was God's purpose in all this? Was he simply trying to save Nineveh?
• Jonah knew God-or thought he did. Jonah heard God's call and directions-otherwise he wouldn't have run. Sometimes we think that people who run away from God don't know him. Jonah, however, knew him too well.
Jonah knew a lot about God. He told the sailors that God is Lord of the sea and dry land (Jonah 1). He accused God of being "gracious and compassionate, slow to anger and abounding in love, a God who relents from sending calamity" (Jonah 4:2).
Jonah also knew that God was a God of mercywhich was why he was against going to Nineveh. He didn't want to warn the people. He was so set against God showing mercy to the wicked people of Nineveh that he would rather die than be a messenger of God's mercy to his enemies. When the terrible storm came up on the sea, Jonah knew if he repented right then and there, the God of mercy would stop the storm. They wouldn't have had to throw him into the sea. But Jonah was willing to sacrifice
his life so the Ninevites would get what was coming to them. Anger is that consuming. Bitterness has that kind of power. Jonah would rather die than let God be merciful.
Jonah also knew that God was among his people. Jonah may have thought that by getting out of the land of God's chosen people, he could silence the voice of God. We make the same assumption at times. If we skip hearing God at youth group or in church or if we hang out with the crowd who are having fun and don't ever talk about God, maybe God will stop bugging us.
So, when God said to go northeast, Jonah went southwest-the opposite direction. He headed for Joppa, hid below the deck of a ship and ended up in the belly of a fish. Still he couldn't get away from God or silence him.
Jonah also knew how to pray. From inside the fish, he calls out to the Lord in distress and God answers and listens to his cry (Jonah 2:2). Jonah also knew where to find God-in his holy temple (Jonah 2:4, 7). Throughout the prayer Jonah goes back and forth between expressions of pain at being so far down and expressions of knowing where God is.
Jonah's prayer sounds a lot like mine when I'm at my lowest point. I can almost hear myself crying out to God, interjecting a "but I know you're there" and then arguing and complaining with "but you've promised." After a few more gutwrenching expressions, I'll add "aren't you supposed to be a loving heavenly Father?"
While Jonah knew how to pray, in this case (as often in mine) his prayer is totally self-centered. Even inside the fish, he never once mentions the Ninevites. He uses the "I," "me," "my" and "mine" at least 18 times by my count. But regardless of the self-focus, we must remember that Jonah did pray.
But knowing about God and praying honestly were not enough. God wanted something else fromJonah.
• Jonah obeyed. After Jonah got out of the fish, God said a second time, "Go to Nineveh." This time Jonah obeyed.
But look at the message Jonah brought to Nineveh. "Forty more days and Nineveh will be destroyed" (Jonah 3:4b). No hopeful words about repentance, no testimony of how God spared his life in the fish when he disobeyed, not a whisper about the mercy of God-only judgment. Jonah obeyed but he didn't seem to have changed much.
God's messengers often take a long time to change, especially when it comes to our feelings about other races and other groups who are different than we are, particularly if their sins threaten
our safety or jeopardize our children directly.
I've felt it myself in Los Angeles. When I'm scared because of the violence, the repeated thefts, the many rapes-my fear and anger boil up and I don't want mercy for some of the wicked or people who abuse women and children.
I saw this on a larger scale in the 1990s. There was a sort of gleeful attitude about God finally giving L.A. "what it deserved" during the riots, fires and earthquake-all in the space of three years. Instead of begging for mercy, we Christians can be among those who gloat about judgment as long as it's others who are getting what they deserve and not us.
I'm not suggesting that God's justice is never expressed through judgment-nor am I forgetting that God's mercy on Nineveh came after they repented. And Nineveh did repent. They were given a 40 day warning, but immediately they "declared a fast, and all of them, from the greatest to the least, put on sackcloth and sat in the dust" cronah 3:5,6). Their immediate repentance was very different from Jonah's repeated delays. "When God saw what they did and how they turned from their evil ways, he had compassion and did not bring upon them the destruction he had threatened" cronah 3:10).
Now that Jonah has obeyed, it appears God's work is done. Nineveh has repented, God's judgment has been delayed and God's mercy has been experienced. The book could end right there.
But there's a clincher to the story. God did not only want Jonah's obedience. He did not simply want Jonah so he could use him.
God was after Jonah's heart.
Jonah and his heart
God wanted Jonah's heart to be like God's heart-filled with mercy.
At this point, it wasn't. Jonah was still angry. Maybe he was angry because he hated the Ninevites so much he wanted them dead. Maybe he was angry because he thought God's chosen people deserved health, wealth and prosperity while the wicked should get sickness, poverty and suffering. Maybe he was angry because he looked like a false prophet whose words didn't come true. Maybe it was all of those reasons.
But God persisted in trying to get Jonah's heart to change. After Nineveh repented and Jonah's job was done, we see most dramatically what God desires. And he takes a whole chapter to do this. It's really hot. God causes a vine to grow qUickly in order to provide shade for Jonah. Jonah is ecstatic. His needs are being met. He is enjoying God's provision and mercy-for himself. But without
warning, along comes one very greedy wonn, and the shade is gone. On top of that, a scorching wind whips up. Jonah is boiling hot-inside and out. He is mad enough to die.
And, one final time in the story, the loving compassionate God, the personal and persistent God, tries to teach Jonah the whole point with a story that Jonah can understand. He says, "Look, here you are, Jonah. You care about a plant that dies, a plant that you didn't even create. Can't you see that I have the right to care about people and animals that I in fact did create?" In other words, "You want the plant to live because it gives you shade and comfort. I want 120,000 people and their cattle to live because I created them, love them. Shouldn't I take care of them?"
And that's where the book ends. Jonah cares more about a vine than 120,000 people. Did Jonah catch on? Did Jonah repent? Did his heart change?
We don't know for sure, but I assume he had a change of heart or he wouldn't have told his story. How else would the author have learned about Jonah running away, about the fish, the prayer, the repentance of the people of Nineveh and even the vine? That would be embarrassing material to leak out if your heart hadn't changed.
Jesus and our hearts
In case we are tempted to think that only Jonah needed this change of heart, Jesus tells numerous stories and parables with the same message.
• Matt 18:23-35. The parable of the unmerciful servant portrays someone who has received enor· mous forgiveness from his master but is unwilling to forgive his fellow servant a petty debt. The unmerci· ful servant is like Jonah.
• Luke 15:11-32. In the parable of the prodigal son, the elder brother begrudges the prodigal his undeserved forgiveness. The elder brother is like Jonah.
• Luke 18:9-14. The story of the Pharisee and the tax collector shows how the tax collector-like the Ninevites-hopes and prays against all odds, "God be merciful to me a sinner." The Phariseelike Jonah-remains proud and self-righteous.
• Matt 20:1-6. This passage hits us hard. It describes how those who served all day are angry when those -vvho work only one hour receive the same pay. Inside we resent God's generous mercy toward those who have known less about God, have prayed less and done less than we have.
The lesson needs to be learned over and over. God wants our hearts to be like his own-that's why he communicates personally with us, teaching us the lessons we need to learn in ways we can understand.
We, as God's people, cannot take lightly the message of ]onahGod wants our hearts to be like his own.
Only then will our obedience, our praYyrs .and our knowledge of him result in !he kind of IntImacy withGod, love for others and God-lIkeness that brings healing and blessing to others.
Changing hearts
God worked in my heart throughout my years in L.A. I have to confess that I blew it at times, but God was personal and persistent with me, just as he was with]onah.
After 18 years in L.A., I felt exhausted, discouraged and even angry. I came to a point where I felt I had given everything I had to give. I had nothing left. Many things about the city, about my relationships, about the organization and even about myself seemed hopeless. So, when I was offered a study leave, I decided to go to Fuller Seminary.
I can't begin to tell you in how many ways God spoke to my heart-and sent his storms, fish, vines and worms into my life, too. Through professors, courses, friends and fellow missionaries, God communicated understanding, affirmation and correction. Through family and supporters, through the beauty of nature and through times of solitude and reflection, God has kept on changing and restoring my heart. The beauty is that as God is changing me, he's giving people in the city more courage to let him work in their hearts too.
How is it that God changes our hearts? What happens if after we've known God, prayed and obeyed God, we still have anger and bitterness?
In my life, God works on my heart through kindness and affirmation, through unexpected blessings and expressions of unconditional love, through affirming my gifts and my person. God also uses my failures and weaknesses-those times when I can do nothing but call for help, when I see my sinfulness and my need for mercy. God changes my heart through the times when there is so much death and sadness around me that I can do nothing else but turn to God, unable to give anything but simply needing to receive.
In silence I open my heart, my hands and my mind for filling. I wait in God's presence, accepting comfort. I simply sit there listening, instead of telling or asking or planning my agenda. The kind of trust needed to allow God to change my heart is in many ways a gift from God. It's hard to resist God's personal and loving persistence.
God asked me to stay at the seminary longer, to continue writing, teaching, training and counseling rather than moving back into full-time ministry. I started to argue, but God sent his fish, vines and worms again. And I listened.
He confirmed this call through people in the city who want me to represent them in this way, through professors who believe an evangelical woman with experience in the city needs to be a voice among the many liberal voices who are shaping the direction of urban mission. He affirmed me through providing the finances at just the right time and through powerful notes of thanks from persons in the city.
Am I still afraid of new challenges? Do I still fight God at times? Yes. But my prayer is that I will not only know about God or pray to him in times of trouble or even obey him-I want to trust him with my whole heart so he can make my heart like his own. When my experiences of mercy, comfort, hope and love overflow in healing, mercy and transformation for others, then there is salvation for both me and my friends in the city.
I believe]onah's heart changed. But the sad thing we learn from the Bible and history is that Israel's heart did not change. In fact, during the next generation God used Nineveh and the Assyrians-the very people who did repent-to judge the people of Israel who did not repent.
We, as God's people, cannot take lighdy the message of ]onah-God wants our hearts to be like his own. Only then will our obedience, our prayers and our knowledge of him result in the kind of intimacy with God, love for others and God-likeness that brings healing and blessing to others. Only then will God's mercy to us overflow in mercy to others .•
Mary Thiessen Nation is currently working with the London Mennonite Center in England. At the time she wrote this article, Nation was a missionary with World Impact Inc. and a Ph.D. student at Fuller Theological Seminary. This article is reprinted from All Are Witnesses, published by Kindred Productions.
Finding leadership
The September 2000 issue of the Christian Leader reported on the U.S. Conference convention held in Denver this summer. In the First Words, the editor noted that "in anticipation of our growing need for pastors and church leaders, delegates and leaders discussed the need to tap the shoulders of youth who hear God's call for ministry," While I do not remember much in the way of focus on youth relative to the growing need for pastors and church leaders, I do think that we as a group of churches need to make an effort to talk about how we engage youth and encourage and support them in work for and within our churches. The announcements of retiring conference staff at the Denver convention must have gotten the attention of more than my wife and me that future conference staff is a big question.
The Christian leader welcomes brief letters on topics relevant to the Mennonite Brethren Church. All letters must be signed and will be edited for clarity and length. Send letters to Christian leader, 7531 Delta Wind Dr., Sacramento, CA 95831 (e-mail: chleader@jps.net).
There are at least two other areas, however, that I think we need to consider when asking about pastors and church leaders.
The first and most obvious to me is that of women. The Denver convention and our church practice in the past few years indicate to me that we are missing out on at least half of congregational members by not including women as part of the solution in these discussions of "where are our future pastors and church leaders."
Our failure as churches and conference agencies to respond to conference leadership's encouragement to include women in all aspects of conference and church leadership except senior pastoral positions continues. And this failure is not addressed. The silence in Denver on this aspect of pastorallleader shortage was monumental.
Secondly, it seems to me we also
need to ask something of and about the people who are choosing to leave pastoral and church leadership positions. Many staff people have left churches over the recent years. Perhaps a survey of these people would shed some light on how churches might need to adjust to meet the so-called staffing! pastorAeadership shortage. One of my wife's colleagues, who recently left an MB church staff, indicated in a conversation that people like him seem not to be asked why they left the church staff (and perhaps the church did not even want to know or change and adjust to make staffing easier in the future).
Thanks for the good work you and the Leader staff are doing.
Cliff Dick Wichita, Kan.
Mark A. Regier - Socially responsible investing coordinator
Suffering with Christ
BY MARK MITCHELL
lam blessed in many ways in my life. I have a beautiful wife and two great kids. I am minutes away from my mom and dad's house, so they are able to be a big part of my sons' lives. I belong to a church that is giving and continually seeking God's will for the body. I have many close friends, a great job and all my physical needs are being met a hundred fold. Life is hard pressed to get much better. The only thing that could be better is when the Lord takes me home-and I count that as only a small taste of the satisfaction I will have for eternity.
But in all this comfort and happiness, there is something amiss. I frequently listen to National Public Radio, and I have been hearing disturbing things. Natural disasters, civil wars, hate groups becoming more bold and outspoken-and the deaths occurring because of this hatred-are but a few tragedies that remind us that this world does not want anything to do with the reality of Christ, the life of our Savior and King.
I thank God for the life I have and the environment I am in. Out of all the wartom countries, abusive families or hateinfested communities that I could live in, God has seen fit for me to live here. I am relatively suffering-free, not to mention the freedom with which I practice my religion.
So what am I to be about in my relationship with Christ-the Christ that left his mansion in the sky to be born in the stench of cows and donkeys, the Christ that worked with his hands, shaping wood into houses to help support the family, the Christ that became homeless and walked with the lowlifes and prostitutes, the Christ that took the ultimate beating, not just from the Romans, but from sin? He didn't know sin, but he
Forum is a column of opinion and comment on contemporary issues facing the Mennonite Brethren Church. Manuscripts expressing an opinion for Forum should aim for a length of 800 words. Authors must sign articles, identify their church home and vocation, and include a clear photo of themselves.
Suffering is not an event to run and hide from with all our freedom and luxuries. In our sufferings with Christ, we see that we are all brothers and sisters with the same hope and dream-to be filled, to be complete, to be at rest. Suffering sharpens us and calls us to unification and makes more clear and stark our aim-to be with Christ and be holy as he is holy.
became sin so I could live.
I have true life. My soul is made right with God. But if the one that gave up his place in heaven to become sin is living in me, how should I view this life around me? Where should my heart be found? For wherever my heart longs to be, there is my home.
Am I longing to accumulate things and be padded from the sufferings of Christ, yet still call myself a follower and disciple of Christ? The freedom I have and the luxuries I afford are not a sin, but in what is my existence based? Is it found in accumulating and advancing in this life, here before my physical eyes and earthly hands, while keeping my soul safe in the bosom of the Lord?
I fear this path may lead me to a crime in the eyes of God. The more effort I make with the muscles in my body, advancing my comfort and standing in this world, yet resting assured in my eternal spot with God on Sundays, the more I'm afraid that I am softening the true Christianity of the New Testament. Grace is a mighty and strong reality in our universe, but one thing it will not do is allow us to call Christianity something other than what it is.
Christ has not called me to a life of poverty and abasement. But he has called me to pick up the bruised and battered along the road-the one that does not look like me, the one that does not think like me and the one that may not like me. I must do all I can do to see that he recovers, for there was at least one point in time when a person did the
same forme.
I am not living in this world with the life of Christ in me to be kept safe from harm: " since Christ suffered in his body, arm yourselves also with the same attitude" (1 Peter 4:1). Myattitude-the way I think and look at lifeshould be one of looking at how I can be a comforter, how I can bring some peace or instill some hope. If this puts me out of my accustomed lifestyle or even takes me to the point of ridicule or persecution, I should count it as a blessing that Christ has put me there, for he shall be seen for who he is-the Savior and King.
Suffering is not an event to run and hide from with all our freedom and luxuries. In our sufferings with Christ, we see that we are all brothers and sisters with the same hope and dream-to be filled, to be complete and to be at rest. Suffering sharpens us and calls us to unification and makes more clear and stark our aim-to be with Christ and be holy as he is holy.
Miguel De Unamuno says it well in The Tragic Sense of Life: "The evil of suffering is cured by more suffering, by high suffering. Do not take opium, but put salt and vinegar in the soul's wound, for when you sleep and no longer feel the suffering, you are not. And to be, that is imperative.".
Mark Mitchell is a member of Greenhaven Neighborhood Church in Sacramento, Calif. This article first appeared in the GNC Newsletter.
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BY PHILIP WIEBE
Too many shepherds
Ifpeople injesus' day were like sheep without a shepherd, I wonder ifpeople today are more like sheep with too many shepherds.
Inoticed a lV commercial for AT&T that used a shepherd motif-it started off showing a shepherd leading sheep through a green highland meadow, then segued into a scene of happy people gathering in this lonely place. I think the point was to show how the company's wireless services could connect people even in remote locations, but I couldn't help smiling at another association that came to mind. In
I doubt AT&T meant to suggest that its customers are a bunch of mindless sheep. Or maybe it did, realizing how easy it is these days to get people shoveling over their dough for anything with the word "technology" attached to it. Because of booming cell phone use in our rapidly-growing area of Oregon, for instance, we're running out of traditional seven-digit phone numbers. As a result, we now have to punch in ten digits to make local calls. All so people can have their cell phones for crucial tasks such as ordering pizza on the way home from work and dialing up the spouse from the video store to find out which movie to rent.
The AT&T ad got me thinking about technology, communication and, most of all, shepherds. The gospel writer Matthew recorded that Jesus had compassion for the crowds because they were "like sheep without a shepherd" (9:36). The religious teachers of the time simply weren't providing people with the guidance and help they needed. In Jesus they found a leader who taught about real life and met their real needs.
But if people in Jesus' day were like sheep without a shepherd, I wonder if essence the ad depicted actual sheep turning into human sheep.
people today are more like sheep with too many shepherds. The modern masses aren't so much wandering aimlessly as chasing after any and all new ideas and trends that come around the corner. If there was ever a generation that epitomizes the phrase, "going several directions at once," we are it. Jesus addressed this kind of divided attention when he said, "No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other" (Matt. 6:24). Jesus was talking specifically about money, but of course he didn't mean to suggest that materialism was the only distraction that could lead us away from the Lord. There are plenty of other "shepherds" in our day that entice us to chase down the wrong path.
First, we can be fooled by the shepherds of technology. Now, there is much to praise about technological progress. I personally am not planning anytime soon to abandon electricity, indoor plumbing or e-mail. But in this era, technology can silently steal hours of precious time. Think of how obligated we've come to feel to our phones and pagers and other communications devices. And we're all too aware of how much time television, the Internet and other technology-based pursuits can devour before we even realize we can never get those hours back.
Second, we can be swayed by the shepherds of entertainment. They tell us we need to watch this show or know more about that movie star. Too many people believe them. I've expressed my concern before that the
average person today may know more about the personal lives of celebrities than the people next door-or in the next pew.
John Lennon once created an uproar when he claimed the Beatles were ''bigger than Jesus." What Lennon meant, he explained later, was that with the youth of the day their music was more popular than religion. A lot of people didn't like hearing that. Yet I wonder if Lennon's statement has become true in a much larger sense. Perhaps entertainment has become more popular than religion for most everyone, even the majority of churchgoers. Looking at the vast and growing Christian entertainment biz, it's hard to doubt.
Third, we can run after the shepherds of personal taste. They tell us to follow our own desires, gather with our own kind and avoid situations that make us uncomfortable. The modern church is especially vulnerable to this. Congregations rise and fall on matters of music preference, ministry style, demographic emphasis and what people like and don't like. When he noticed something similar to this in the Corinthian church, with members expressing strong preference for this leader or that, Paul asked rather pointedly, "Is Christ divided?" (1 Cor. 1:12-13).
One wonders these days. In following such a variety of trends and preferences and styles of spirituality, perhaps we neglect to follow Christ himself.
Jesus said, "I am the good shepherd; I know my sheep and my sheep know me" ijohn 10:14). There is only one shepherd we should be following. And those who really know him "will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger's voice" ijohn 10:5). The real question, then, concerns how well we know the Good Shepherd's we can hear it above the lV., \
INQUIRING MINDS
BY MARVIN HEIN
QDo you think it is a sign of spirituality or an effective witness to forward "spiritual" e-mail to everyone in one's address book? (Kansas)
AFor those who are "technologically disadvantaged," a little explanation is needed. Those of us who are on the Internet and use e-mail as a means of communicating have probably all been showered with messages we did not solicit and in some cases did not even wish to receive. It's so easily done. The sender has a list of names and addresses and can type out a message, then press one key, and the message goes out to 10 or 50 or 100 different persons.
This is a marvelous tool. For instance, in my work I sometimes want to send the same message to 15 persons who are on a board or have been together at a meeting. Once I have their addresses in my "nickname" file, I write my message and with one stroke the message goes immediately to all 15 people.
As with most good things, this convenience also is capable of being burdensome and overbearing. E-mailer #2 receives a story or news report from emailer # 1. He feels it is a good morsel to share with others, so he transmits it to all those on his list. Quite often the message comes to e-mailer #3 with the suggestion that he or she transmit the message to all his or her friends. So within minutes a message can go to hundreds and even thousands of people.
I have received some valuable information through this system. My daughters know something about how I think and what I like, so they quite often send messages I find either quite useful or interesting.
However, others send me stories or jokes about which, in many cases, I don't have much interest. Many of these "wholesale e-mail senders" specialize in transmitting "spiritual" mes-
sages that often tend to be derogatory in nature. Conservative Christians can be among thechief offenders, in my opinion. Instead of urging their friends to follow the biblical injunction to "pray for kings ... and those in authority" (1 Tim. 2:1-2) the message more often is a not-so-subtle "dig" at the someone in a position of authority. I have to admit that some of these messages are really quite clever and many times all too true. But I have to wonder if there is anything redemptive about the messages.
Is it a "sign of spirituality" to send such messages? I doubt it. In fact, sometimes it can be just the opposite. Some messages sent wholesale to a host of e-mail friends can intrude upon the time and energy of the receivers and are not welcome. In at least one case, I have asked a friend to discontinue forwarding these kinds of messages to me.
Sometimes our intention of giving Christian testimony reaps only negative reaction because we are thrusting a message not desired or given with such eagerness that it appears senseless to the hearer. Recently I heard a Christian call in to a talk show on the subject of the Arab-Israeli conflict. This allknowing, evangelical student of history proceeded to unload everything he knew about the future of Israel from sources with which the listeners were most likely unfamiliar. The talk show host was most gracious. He did not interrupt. As this effervescent harbinger of the "good news" went on and on, I became embarrassed. When he finally took a breath, he was summarily dismissed from the show. Some good evangelism will be rebuffed because the world may not want to hear our message. Others may well refuse our message because it is wrongly and unwisely given.
QIs there any lesson for us in the Early Church's response to evil and injustice in the culture in which they lived? (California)
AIn talking with the inquirer, I learned he was thinking about the ways Christians today deliver their messages against abortion and other evils in our society.
It seems to me that we might well learn from those early believers by remembering we are not battling against flesh and blood. Many of our tactics in repelling evil in society today sound more political, social or economic in nature. Those first believers saw themselves as a minority engaging their culture and exerting an influence far beyond their numbers. But I don't see them trring to outman the opposition in legislative halls or in demonstrations along the streets. They recognized their struggle for witness in a religiously and culturally pagan world with powerful forces aligned against them.
Perhaps they had less chance than we do to change the laws of their day, but it strikes me that often by our rhetoric (written or spoken) we raise walls of opposition between ourselves and those we wish to reach. That will probably often be the case, no matter how wise our witness is, but I don't see the Early Church stepping down from high moral ground to point accusing, hateful and judgmental fingers at those who opposed them. Sometimes when we oppose evil we tend to use the same tactics the world system espouses, and we become guilty of the same sins we are condemning. Such dubious strategies of engagement with the world seem not to be the most helpful.
Editor's note: About 30 responses to the "worship styles" question in the September issue of the Leader have been received. The findings will be reviewed in the December and January issues.
Have 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 Hein, 4812 E. Butler, Fresno, CA 93727.
BY ROSE BUSCHMAN
Up from the rubble
We need to remember the struggle of those with which we share a spiritual heritage-and remember that these struggles are still going on today.
Irecently accompanied my husband on a trip to Brazil. We were scheduled to fly from our city to Denver, then on to Miami and eventually to Sao Paulo, Brazil. We got to Denver on schedule, but were delayed there due to a severe thunderstorm. The airport shut down when ground personnel were pulled off the tarmac because of severe lightning. We were originally scheduled to catch our flight to Sao Paulo just before midnight. However, we did not arrive in Miami until three o'clock in the morning. This meant we had to stay overnight and wait for the next flight the following evening.
As I sat on a cement seat outside the terminal waiting for the hotel van to come pick us up, I felt rather sorry for myself. I was very tired, hot and sticky from the local temperature and humidity and worried about making the necessary air line connections in Brazil the following day.
Well, the van eventually came and took us to the hotel. Here we were given a dean, air-conditioned room with a king-sized bed and more than adequate bathroom facilities. By 4:30 a.m. we were refreshed and ready for some sleep.
I had taken along Up from the Rubble by Peter and Elfrieda Dyck to read just in case I had extra time. Due to all our delays there was plenty of time to read. This book tells the story of how God used the Dycks as Mennonite Central Committee volunteers in Europe during and following World War II. It tells the story of Mennonite refugees who fled from the Ukraine in communist Russia to Western Europe in an effort to find freedom. It is also the story of Mennonites in Canada and the U.S. who dug deep into their own pockets to provide aid to their suffering
brothers and sisters in Europe. It is the story of triumph and of tragedy.
I must admit, however, that this book is not the best choice to take along as "easy reading." At times it is a real tear-jerker. On a number of occasions I had to put it aside and take a break. It didn't take me long to realize that the delays and discomfort of our own travel were nothing compared to the hardships these Mennonites experienced. These people walked most of the way or rode in railroad freight cars. Often they had no shelter or beds for night, but slept on the ground wherever they were. I felt rather ashamed of myself.
The overriding theme of the book is "God can." MCC and other aid workers relied on God to help them even when the odds were heavily stacked against them. For the refugees it was their faith in God that helped them get through those traumatic times. MCC personnel were often amazed at how these cold, hungry and severely traumatized-would sing a song of praise to God when they reached the safe haven of a refugee camp in Holland.
There are some "smiles" in the story, like the time Peter was working with the director of the Red Cross in Holland. They were distributing material aid sent by MCC from North America to the Dutch people who had been devastated by Hitler's occupation of their country. As these two men were watching the crates being unloaded from a ship the Dutch Director turned to Peter and said, "I didn't know that almost half the people in the United States and Canada are Mennonites." Peter laughed
and wanted to know why he said that. He replied, " Because almost half of all the relief supplies coming to Holland these days are coming from the Mennonite Central Committee." In fact, during the first year of this distribution, one out of every ten Dutch people received something from MCC---clothing, bedding, shoes, soap, meat, vegetables, fruit or bicycles.
What makes this book so special is that it is the story of "my people." As a Mennonite child growing up in Canada I remember people in my community talking about helping those hurt by the war. Even though we were poor, my family also contributed something to this effort. Many of these refugees eventually came to Canada and to our community. Some were even my relatives. A few became dose friends. One refugee girl worked at our home for several months when my mother needed help while recuperating from a serious medical problem. She and I shared the same bedroom. I remember how shocked I was to learn that this 17year-old girl had clothes made from flour sacks. Another newly-arrived young refugee always picked the most pounds of raspberries in our berry patch. He impressed me with his nononsense attitude-he was there to work hard and make as much money as he could to help his family. It wasn't until I read this book, however, that I realized how traumatic their escape from Russia had been.
Every church library needs to have this book and everyone, who desires a deeper understanding of our Mennonite heritage, needs to read it.
Furthermore, we need to remember that this is not just something that happened years ago. Unfortunately, history continues to repeat itself. In various parts of the world, at the present time, there are many refugees of war who are suffering. They have fled for their lives and are in need of help and a chance to start over again. And in some of these places, MCC volunteers are again serving to help those in need. And we have the opportunity to support MCC in its efforts.
'R
Introduce Your Neighbors to the Greatest Gift, Jesus Christ, by Hosting a 'Love Thy
Neighborhood' Christmas Party
excitement of receiving a that it must be something very A" TM,but being uncertain of the confnts \{):he motivation of the giver? You hold the package, contemplating its size and weight. As you untie the ribbon and cast the wrapping paper aside, the anticipation builds. Finally you remove the lid and find that the gift is perfect in every way.
Introducing people to the greatest gift, Jesus Christ, may be similar. They may be cautious, uncertain, questioning - but interested in what you are offering. Mission USA wants to help you begin the "gift-giving" process in your neighborhood this Christmas. Ed and Carol Boschman have done this for several years. It has been a great experience for them. Here's how they are reaching out to their neighbors:
We invited nine coupes. They were our new neighbors - we had relationships with none ofthem. A few were barely acquaintances (we had just moved in a couple ofmonths earlier); most were virtual strangers. We wondered whether they'd come to a Christmas party at our house. Well, they came all right. All nine ofthem! With guarded enthusiasm and a little apprehension, but they came. So we ate and drank and talked and laughed, and ate some more. That first year it was simply "let's get to know one another." We didn't pray before we ate, and there were no testimonies or Christmas carols.
Subsequent years have seen a shift. A prayer before dinner, a focused Christmas memories sharing time, a guitar-accompanied song about the meaning of Christmas by Carol and me, and even a few sing-along Christmas songs.
Relationships are growing. Maybe this year it will seem right to oBer a lowkey story about how a Christmas baby named Jesus has captured our lives. Partnership with the Holy Spirit to convince our neighbors (now loved friends) that the Author ofChristmas wants a meaningful relationship with them is a high privilege.
May this kind ofChristmas party increase!
-Ed and Carol Boschman
Contact Ed Boschman at the Mission USA office to learn how you can participate in the planting of new churches, church renewal, and leadership training. Mission USA, 333 West Melinda Lane, Suite 200, Phoenix, AZ 85027-2926. Phone: 623-434-3301, Fax: 623-434-3299.
MISSION USA BOARD:
Brad Bames, Bakersfield, CA
Ed Boschman, Phoenix, A:l
Phil Glanzer, New Hope, MN
Joe Johns, Weatherford, OK
Loretta Jost, Aurora, NE
Brad Klassen, Glendale, A:l
Nancy Laverty, Jones, OK
Fred Leonard, Clovis, CA
Bill Loewen, Wichita, KS
Stephen Reimer, Shafter, CA
Randy Steinert, Bakersfield, CA
Gary Wall, Lodi, CA
Ex Officio Members:
Henry Dick, Fresno, CA
Clinton Grenz, Bismark, N.D.
Roland Reimer, Wichita, KS
Clint Seibel, Hillsboro, KS
Jim Westgate, Fresno, CA
Carol Boschman and Friend
North Carolina MBs celebrate 100 years
Weekend includes a reflection on the past-and a challenge to move forward into the next 100 years with a vision to renew and grow
One hundred years ago, Krimmer Mennonite
Brethren leaders heard God's call from the heart of North Carolina's Blue Ridge mountains. That call resulted in a school and orphanage and 11 small congregations.
This fall, the six congregations that currentlymake up the North Carolina District Conference celebrated the visionary spirit of those who answered that call-and heard a new call from
North Carolina leaders.
The convention, hosted by the Bushtown MB Church of Lenoir, was a celebration of 100 years of God's blessings and a call to renewal and growth.
The convention celebrated the district's past with a recounting of history by veteran pastor James Isbell and a video presented by James Fox, the newly appointed moderator of the district. (For North Carolina's history, see I "Cal/led to N. Carolina" on page 25.)
In reflecting on the centennial weekend, Isbell speaks of the importance of both celebrating the ministry of past generations and preparing future generations for service to God's kingdom.
Isbell says, "(The weekend) was a very high-spirited two days and an evening, reflecting on the past 100 years and then being challenged to move forward into the next 100 years, preparing our children, grandchildren and great grandchildren."
This double vision was symbolized in a tree planting ceremony at the close of the convention. Seven donated trees were presented; one to be planted at each of the six NCDC churches and the seventh to symbolize the birth of a new congregation.
The purpose of the ceremony, say NCDC leaders, was two-fold: to celebrate with thanksgiving God's blessings for the past 100 years and to celebrate with anticipation the future blessings of the next 100 years.
Fox came away from his district's centennial celebration committed to answering the call he and other leaders believe God has given to them for con-
tinued growth.
"It was awesome," says Fox. "I compare it to a revival. The presence of God could be felt throughout the convention. The speakers were as if God himself was speaking, challenging us to move forward with our vision."
For district leaders, this year's convention was a pivotal time for the North Carolina District as they consider how best to help their congregations grow and be The NCDC recently hired James Wilfond to serve the distriCltas a youth minister.
Veteran convention goer William Mackey of Bushtown says this year's convention was special. "Out of all my years I've attended conferences at our church, I believe this was the best conference yet," he says.
"It seemed like a meeting or a com· ing together of the people's hearts," says Mackey. "Everyone had a meaningful feUowship and there was a new sense of togetherness present."
Messages on the convention theme: "Without a vision God's people perish." Peter John Thomas, formerly pastor of Faith Bible Church of Omaha, Neb., and Pakisa Tshimika, MBMS International program director for Africa and director of Social Ministries, were the guest speakers.
Thomas gave two messages on vision, encouraging and challenging the district to embrace God's vision and passionately pursue God's destiny for their congregations. He and his family have recently moved to Arden, N.C., to pursue the possibility of planting a congregation in that community.
Tshimika challenged the NCDC to look beyond their own conference and see that they are part of a larger body of Christ around the world.
The messages of the two men were weU received.
"Peter Thomas was good for the conference," says Diana Banner of Bush· town. "His presentation was dynamic and enthusiastic. Pakisa is just like part of the NCMB district family. He is the perfectexample of what God can and will do for his people."
Her daughter Stephanie Banner agrees. "The 100th year conference was more meaningful to me than any of the previous conferences because it gave people a message of hope and growth. The people who attended the conference can no longer accept the state of
Call led to N. Carolina
Wen the call came out from Emily Pruden for Christian educators to teach students In North Carolina, the KrImmer MennonIte Brethren of Kansas and South Dakota answered. In spite of segregation, racism and economic lenges, Pruden's call resulted In the North Carolina District of today.
Because Elk Park resIdents were at first unaware of Pruden's purpose, she was able to
acquire an elght-acre orchard lot on a hillside overlooking the town, which was later purchased by the KMB conference. Pruden built two schools In Elk Park, N.C., one for blacks and one for whites, because state law prohibited the mixing of races.
Henry V. and Elizabeth Wiebe, the first couple to be ordained for this service, began teaching Bible classes during the week and conducting a preaching service on Sundays. Young people's meetings were also held every Sunday afternoon and, In the evenings gospel meetings were held altematlng between Shell Creek, Tenn., and Elk Park.
After the first year of teaching and mission outreach, homeless black children began arriving at the Wiebe's home need-
Ing a place to stay. The Wlebes welcomed them and the Salem Mission and Academy of Elk Park-a school and orphanage for needy children aged three to 18was born.
As the work progressed, Jacob M. and Katharine Tschetter were sent to N.C. to join the Wlebes. When the Tschetters returned to Chicago, Joseph and Katherina Tschetter replaced them.
The Elk Park mission was forced to close In 1912 due to local economics, but the spirit did not die. Beginning In 1925 and for more than thirty years, Peter H. and Ruth Siemens served the area churches.
The early missionaries as well as the ,I;unens faced racism durlng their tenure. Jacob Tschetter'. life was threatened and members of the Ku Klux Klan confronted the Siemens. The Klan members also Inte"upted a church service and accused the missionaries of preaching the wrong doctrine. After several otherconfrontatJons,the KJan lett the Siemens alone. Years later, some Klan members became their staunch friends.
Under Siemens' leadership, the congregations numbered 11 and were brought together as a conference.
Ten ministers were ordained during Siemens' tenure, Including Rondo Horton, who as a teeneger had watched the mission's team of horses. Horton felt called to the ministry In the mid19308. He served as m0derator from the time the Siemens lett In the mid19508 until his retirement In 1972.
Rockford Hetton was another earlier church worker with a heart for planting churches In c0mmunities where there were no churches at all. "Uncle Rock" was deeply grieved that his relatives In Bushlll (now Bushtown) had no church. He approached Peter Siemens and asked If he would Inquire about start· Ing a church there. Hat· ton was the first pastor at the Bushlll church and In a similar way Initiated the ministry and served the congregations In Elk Park and Darby.
In 1960, the KMB conference joined with the Mennonite Brethren and the North Carolina c0ngregations became a district conference of the U.S. Conference of MB Churches.
Today 8Ix congregations comprise the North CanlIIna DIstdct Conferellce: Beechboltom of Newland, Boone, Darby of FeqpIson BuIhtown, Laytown ani West End of LanoIr. ore/lit on the MounfaIn, by Katherine Siemens Richert, Is the only written story of the Mennonite mission In the Appalachian Mountains of North Carolina and Tennessee.Dunnlsthe daughter of pioneer work· er Katherine Siemens Richert. -by Sara Cook, staff writer
complacency some Christians find themselves in," says Banner.
"I believe the NCDC can now see through the eyes of another (peter Thomas) that God is a great big God and that we must open the lid and let him out of our box," she says.
Bushtown pastor Terry Hunt gave an inspiring message to the conference Saturday calling the people to embrace God's vision.
"This conference was the most awesome look into the future for the North Carolina MB Conference since P.H. Siemens left in 1956," said Hunt after the convention. "I believe the Lord is going to pour out his blessing of growth on this district. Old men are dreaming dreams and young men are seeing visions. This is the beginning of a new day in North Carolina, with new leadership and a new vision from God."
The faithful service of two district leaders, Earl Yount and James Isbell, was honored. Yount, who stepped down as the district's moderator after 16 years of service, was presented with a plaque and was'made a lifetime honorary moderator. Yount is succeeded by James Fox, with Leven Hendrix as his assistant.
When asked to comment on the centennial weekend, Yount says, "I thought our conference was very good. It was Spirit filled. I enjoyed it very much."
Isbell was recognized for his pastoral
ministry in the district. He recently retired as the pastor of Boone MB Church and has served all six of the current congregations during his years of ministry.
"I concluded 30 years of pastoring," said Isbell after the convention. "I say thanks to the district for allowing me to be part of the work."
One of the most anticipated segments of the convention is the annual assignment of pastors by the moderator to the congregations. The majority of the NCDC pastors are lay ministers who serve the district in addition to their fulltime work in various professions. Pastoral assignments until next year's convention are Robert White to Laytown MB Church of Lenoir; Reggie Hunt to Boone MB Church; Terry Hunt, assisted by Todd Williams, to Bushtown MB Church of Lenoir; Earl Yount to West End MB Church of Lenoir and Darby MB Church of Ferguson, assisted by James Wilfong; and James Fox to Beechbottom MB Church of Newland.
In reflecting on his first NCDC convention, Peter Thomas says the full measure of the weekend is best described as experiential. While there are reports and business is transacted, the weekend is characterized by lively worship times, impromptu praising of God in song and spontaneous testi· monies of God's goodness.
"To call this event a convention is a
misnomer," says Thomas. "It is a weekI end of worship and a time to hear and respond to God's call."
He says, "It is really a spiritual expeI rience focused on praise, prayer and preaching-and in line with Mennonite Brethren tradition, good food and fellowship." -by Connie Faber from I North Carolina District reports
Oklahomans equip evangelists
Two MB couples led workshops at Billy Graham's r international Amsterdam 2000
Wen the Billy Graham Evangelistic Association sponsored a training conference for evangelists from around the world this summer in Amsterdam, it asked Scope Ministries International, a biblical counseling and training center headquartered in Oklahoma City, Okla., to help with counseling. That's how Jay and Kelly Bartel and Ken and Sara Flaming, two couples from Fairview (Okla.) MB Church, found themselves involved in an international event that drew 10,732 participants.
"This was my first experience with something of this magnitude," says Jay Bartel, "so at times it was overwhelming, as it was for many of the participants."
Amsterdam 2000 was held July 29Aug. 6 at the RAJ International Exhibition and Congress Centre in Amsterdam, a facility as large as 48 football fields. The event attracted evangelists from 209 countries and territories and speaking 25 different languages.
About 75 percent of the delegates
were from developing countries. BGEA committed $40 million for the conference, 70 percent of which covered travel and housing expenses for the delegates. SCOPE sent 40 counselors and staff members from the Oklahoma City area and 45 more from places like Arizona, South Dakota, North Carolina and England. These individuals covered their own expenses.
Amsterdam 2000 was designed to prepare evangelists to use new and more effective ways to present the gospel to people in their respective countries.
"The participants were excited and wanted to get in everything that was available to them," says Kelly Bartel. "They drank it in."
The conference featured three daily plenary speakers presented by 22 of the world's top Christian leaders: Chuck Colson, chair of Prison Fellowship; Bill Bright, founder of Campus Crusade for Christ; Archbishop of Canterbury George Carey; and Billy Graham's chil-
drenAnne GrahamLott and Franklin Graham. Billy Graham addressed the delegates during the closing session on a videotape recording carried via satellite from Rochester, Minn., where he was undergoing medical treatment.
A total of 136 seminars and workshops were offered. Jay, Ken and other trained SCOPE counselors led workshops in six areas: accountability, personal pUrity, worship, family life, financial matters and emotions. These workshops began with a 20 to 30 minute video presentation, available in three different languages, outlining the topic followed by 30 minutes of discussion.
The workshop Jay led with SCOPE counselor Mary Jane Hall, focused on accountability. Jay found that many of the evangelists experience discouragement. He and Hall encouraged the participants to find a support group and to be honest with the group about personal needs and struggles.
Finances were a major issue, say Ken and Jay, and were addressed in a variety of workshops.
"Finances appears to be every bit as big a problem in other countries as it is in the U.S. Many evangelists have no board helping them," says Ken, who led a workshop on financial integrity. Two questions were asked most often, he says. How can we meet the tremendous need to share the gospel while living on less than $50 a month? And, how can we provide for our own families when suffering, starving people are constantly asking us for help to survive physically?
SCOPE counselors also provided personal counseling, a responsibility that kept them busy daily, says Sara Flaming, who served in an administrative capacity.
"As I was working with the participant's paperwork, I was able to see most of them as they came in for counseling," says Kelly Bartel who could see their deep concerns reflected in their faces. "The difference on their faces after the counseling session was amazing. God matched up counselors and participants in a way that showed us who was in charge ofthese sessions."
Jay Bartel says his first counseling session still stands out in his mind. The man was discouraged because his mentor didn't provide encouragement once the church plant he was leading began
to grow.
"I suggested to this man that he needed to look to God for encouragement first," says Jay. "The man opened his Bible and wrote that down inside the back cover. We continued to talk about other issues and he kept saying, 'I think that's the answer. I must look to God for my encouragement. ,,,
Jay says, "I was amazed at how God could work through me to communicate such a basic truth to this man just when he needed it."
While Jay and Kelly Bartel and Ken and Sara Flaming went to Amsterdam 2000 to serve, they agree their own lives were challenged and enriched.
"It was both humbling and inspiring to realize that I was one of 10,000 being challenged to carry on Billy Graham's vision to reach billions of souls for Christ," says Ken.
A personal highlight for the Flamings was renewing friendships with pastors and evangelists they had met earlier as members of Church Partnership Evangelism teams and learning how "new Christians were doing who we had seen personally come to the Lord while doing door-to-door evangelism." CPE, a short-term evangelism ministry of MBMS International, was represented at the conference by executive director Peter Loewen of Abbotsford, B.C.
"An unheralded thrust of Amsterdam 2000 was the networking of organizations like CPE with individual pastors from around the world," says Ken.
"There were pastors and evangelists requesting that organizations like CPE come to their communities to train, equip and participate in door-to-door evangelism with them. It made our hearts ache."
Ken's experience at Amsterdam and with CPE prompts him to challenge others to consider becoming short-term evangelists.
"Many MBs sitting in the pews have more biblical training than hundreds of the evangelists at Amsterdam 2000," he says, "and we have a ministry vehicle in CPE that MBs could be involved in."
Ken says, "(CPE) is a ministry where regular men and women can be personal- ! ly involved in seeing scores of people come to Christ by giving two weeks of their lives. We can be effective evangelists like the 10,000 evangelists at Amsterdam 2000." -by Connie Faber with Evangelical News Press Association
I New districts being considered i ---- ..------,'-,------,---
I
u.s. Conference leadership assigns task force to assist immigrant churches in forming new districts
New business at the recent U.S. Conference Board of Church Ministries meeting included establishing new districts within the conference. BCM, the board serving as the conference in interim, met Oct. 12·13 in Wichita, Kan. Revisions to the U.S. Conference i bylaws approved at the July convention in Denver allow for the formation of districts that transcend geographic regions. Integrated Ministries director Loyal Funk reported that several Slavic ; congregations in the Pacific District have expressed interest in forming a Slavic district under the new provision. BCM created a task force to assist these congregations in structuring their I organization and to facilitate communi, cation with existing district conferences. BCM voted to reinstate its portion of funding for the North Carolina district , youth minister position. BCM had previously provided half the funding for the position but had discontinued the funding when the position became vacant. Funk reported that the North Carolina District has appointed James Wilfong as the district youth minister.
A proposal regarding the Family Life Network (formerly MB Communica-
Pontius' Puddle
tions) in Wtnnipeg, Manitoba, came from the Board of Communications. BCM approved the proposal inviting FLN to make its media resources known to U.S. congregations. FLN would be free to follow up with congregations that are interested in a media ministry partnership.
An initial draft of the U.S. Conference web site is planned for midNovember, reported Carmen Andres, chair of the web site task force. The fully operational site will be running by January 1. BCM asked the new Board of Faith and Life to process the design of the conference logo and slogan for the web site.
Treasurer Dale had both good and bad news to report. Conference receipts are about $11,000 higher than last year at this time but the receipts are still short of the budgeted goal, said Regier.
In other reports, BCM heard updates from Mission USA regarding the various church plant projects and the board's plans to reconsider its internal organizational structure. It was also reported that the newly formed Board of Faith and Life would have its first meeting in late October. -Kathy Heinrichs Wiest
Pontius' Puddle
Mis!iing still a mystery I
1920 disappearance of 24-year-old MCC volunteer ,. in the Ukraine remains unsolved
The search will have to continue for the fate of Clayton Kratz, one of the original Mennonite Central Committee workers, says Mennonite Brethren historian Paul Toews, who is investigating the 80-yearold mystery. Information uncovered in an archived diary of American Mennonite church worker and Russian relief worker C.E. Krehbiel offered Toews more evidence to explore this past summer while in Russia.
"I've always felt that in the system somewhere would be something about Kratz," Toews says.
The 24-year-old Kratz, a native of Blooming Glen, Pa., and a Goshen (Ind.) College student, was one of three workers sent by the fledgling MCC to do relief work in strife-tom Russia in 1920. He disappeared in the Ukraine in November 1920, two months after his arrival.
Kratz was working in the Mennonite colony of Molotschna when the Red Army started advancing on southern Ukraine. He was set to leave the village of Halbstadt for the safety of the Crimea.
But the night before his planned departure, the village fell into the army's hands and Kratz was arrested. He was soon released but arrested once again, last seen in the village of Fuerstenwerder, also in Molotsehna. Since then, repeated attempts to determine his whereabouts have been fruitless.
But observers hoped for a breakthrough last year with the discovery of information in Krehbiel's diary, transcribed by Ruth Uneau, a volunteer at the Mennonite Library and Archives in North Newton, Kan.
While in Russia during the years of 1922-23, Krehbiel inquired about Kratz and, according to his diary, was told that Kratz had been taken to Alexandrowsk (now the Ukrainian city of Zaporozhzhia) , where he was shot as a spy.
Krehbiel's diary also names Kratz's possible killer, a Grigori Saposhnikov, as
identified by a Mrs. Dyck, whom Krehbiel met. "[Saposhnikov] has lived in her house for 11 months and wants to go to the U.S .... He is supposed to be a bad man in general," Krehbiel wrote Aug. 15, 1922. .. '" "[Dyck] says he says that he has already had revenge on the U.S. for not letting him come in and she interprets that to mean that he fixed [Kratz]."
Toews, director for the Center for Mennonite Brethren Studies in Fresno, Calif., investigated the diary's report while in Zaporozhzhia in July. Inquiries to several archives in the city produced nothing on Kratz.
"What this information does is discount that he was taken to Zaporozhzhia, seen in Zaporozhzhia and incarcerated in Zaporozhzhia," says Toews, who makes regular trips to the former Soviet Union to research Mennonite-related holdings in archives and libraries there.
Toews says the next location to check would be the city of Kharkov, the Ukrainian capital at the time of Kratz's disappearance. Krehbiel's diary makes reference to a Kratz-related document numbered 3853A in Kharkov.
Toews notes that Kratz was last seen being taken from the Mennonite colony of Molotschna and headed northeast, which is more in the direction of Kharkov than Zaporozhzhia, which is northwest of Molotschna.
Hoping to find more details, MCC will draft a letter to archive authorities requesting whatever pertinent information they may have in their files.
With more light now shed on Kratz's disappearance, another mystery is why Krehbiel's findings had been unknown for so long.
''You would think he would have reported the information to somebody once he got back," says John Thiesen of the Mennonite Library and Archives in Newton, Kan. "If he did, then somehow
those details got lost."
Soon more people will know about Kratz's disappearance. Following the latest developments is a group of one current and three former Goshen (Ind.) College students, who are making a video on Kratz. They traveled in Europe during July to research the video and shoot footage, following Kratz's route to the Ukraine, traveling from Athens to Istanbul then to Molotschna. The four then met Toews in Zaporozhzhia.
"We all wanted to see some of the I same things and travel the same ground [as Kratz]," says group member Sidney King of Hickory, N.C.
Clayton Kratz was not the only MCC worker to be reported missing in action.
Sixty-two years after the disappearance of Kratz in the Ukraine, a second MCC volunteer was lost through wartime violence.
On the night of May 31, 1962, during the early stages of the Vietnam War, Daniel Gerber, a 22-year-old native of Kidron, Ohio, was walking the grounds of the leprosarium in Vietnam where he was working when he was abducted. He was never heard from again. -Rich Preheim for Meetinghouse
Editor's Note: This story uses the English translation of the Ukrainian spelling of the Ukrainian city of Zaporozhzhia, traditionally known as Zaporozhye, the English translation of the Russian spelling of that name.
STAlllMENT OF OWNERSHIP, MANAGEMENT AND altCULATION
PubIica1Ion title: The Christian Leader. Publication number: 00095419. Filing date: 10f.l100. Issue frequency: monthly. Number of Issues published annually: 12. Annual subscription price: $16.00. Complete malIing address of known offICe 01 publication: 315 S. UncoIn, HIllsboro, KS 67063. Complete mailing address 01 headquarters or general business office 01 publisher. 315 S. Linooln, Httlsboro, KS 67063. Fun names and complete mailing address of publisher. editor and managing editor. Pubisher. U.S. Conference 01 Mennonite Brethren Churches, 315 S. Uncoln, Hillsboro, KS 67063; Andres, 315 S. Lincoln. Hillsboro, KS 67063; Mena9ng editor-none. Owner: U.S. Conlelence of Mennonite Brethren Churches, 315 S. Uncoln. Known bondholders, mol1gages and other security holders owning or holding I percent or more of total amount of bonds, mortgages or other securI1Ies: none. The purpose, lunc1ion and nonprofit status 01 this organization and the exempt status lor federal inoorne tax purposes has not changed during the preceding 12 months. Extant and nature 01 circulation: the first number represents the avetBge number of copies of each issue during the preceding 12 months (the runber in parentheses is the number of copies of a single issue published nearest to fling date. the September 1999 issue). A. Total number of copies: 10.000 (10,000). B. PaldIRequested Circulation: 1) PaidlRequested outside county mail subscripliQns: 9332 (9344); 2) Paid in-county subscriptions: 549 (549); 3) sales through dealers and carriers and counter sales: 0 (0); 4) Other: 0 (0). C. Total paid ancVor reques1ed c:trcu1atIon: 9881 (9893). D. Free dis1ribution by maio 7 (7). E. Free distrlbutlon outside the mail: 2 (2). F. Total free distribution: 9 (9). G. Total distribution: 9892 (9904). H. Copies not distribUled: 108 (96). I. Total: 10,000 (10,000). Percent paid ancVor requested circulation: 99.9 (99.9). I certify that all information on this form is true and I understand that anyone who fumishes false or misIeeding information on this form or who omfts material or infolmlltJon on the 10rm may be SUbject to criminal sanctions (incluclng fines and Imprtsonment) andlor civil sanctlons Oncludiog rnultlple damages and civil penalties).-(signed) Carmen Andres. ecitor, 10103{()().
DOOR is key to the inner city
Mennonite-based ministry helps youth ··understand ,. their faith can be more than a Sunday morning
Wy would church youth groups from upstate New York to northern Minnesota pay $175 per person to spend a summer week in urban Denver?
"I wanted to get a taste of urban ministries because I'd never been in an inner-city area," says Sara Berg, a high school sophomore and member of the Hillsboro (Kan.) MB youth group, one of 850 youth and adults from various denominations who participated in DOOR this summer. "I wanted to experience what seeing homeless people was like-what it was like to be a part of their lives and see their outlook on life."
DOOR (Denver Opportunities for Outreach and Reflection) functions as an urban education program whose goal is "to bring people of privilege to the city, help them discover Jesus Christ is alive and well in the city, and help young people understand their faith can be more than a Sunday morning event," explains Glenn Balzer, DOOR
executive director.
Begun as an initiative by Mennonite Central Committee Central States in 1986, DOOR operated from Newton, Kan., until 1994, when the program became a nonprofit organization with headquarters and leadership shifting to Denver. DOOR remains a Mennonitebased ministry, with the majority of its board of directors comprised of memo bers of Denver area Mennonite churches. Recent board members have included individuals from both Garden Park and Belleview Acres MB churches.
In addition to current board member Glenn Givens, Garden Park has a second connection to DOOR. Balzer is a member of Garden Park's pastoral team. Under Balzer's leadership, DOOR has grown. "Six years ago when Glenn (Balzer) took over, this was a struggling ministry," says Givens who is also DOOR's resident cook. "Now we bring in kids from all over the nation."
Givens and Balzer believe that the
success is due to reaching across denominational and traditional boundaries, while providing a dose of Anabaptist theology.
Beginning Monday and continuing through Thursday, youth groups are sent to work sites in teams of four to six. And according to Balzer, service projects change day-by-day, ranging from painting a house to working with children.
Sometimes circumstances, however, leave participants wondering if it was even worth their being there.
Such contrasts are part of the learning process, Balzer says.
"One of the ways we grow and learn is to be stretched and put in places where we're uncomfortable. So at DOOR we're highly comfortable with being uncomfortable."
Evening activities encourage reflection and spotlight area ministries. Speakers may include a pastor working in the city and a homeless person or advocate.
Balzer says they rarely host a single group at a time, resulting in having groups that range from theologically conservative to more liberal.
"That's the fun aspect of DOOR," says Jason Stutzman, assistant director and 2000 graduate of Tabor College in Hillsboro, Kan. 'We see all these kids from different denominations with dif· ferent styles of worship coming together and putting aside differences for once, seeing all the things we have in common."
This new found unity is celebrated at a Thursday evening worship service at Mt. Falcon, 2000 feet above the city, I which, according to Stutzman, is the highlight of the week. "We sit and listen to members of the groups reflect, hear how they see things differently, and how their lives have changed."
Even after the groups split to go their own ways, the members take their experiences with them.
"DOOR changed the way I see people who are homeless," Berg says. ''The experience broke down a lot of stereotypes."
And she has a bit of advice for others considering the journey.
"I would encourage people only if they have a heart to do God's work because the jobs are not desirable. They will have a wonderful time and see Jesus work through them and through the people they are serving."
-Sheree Gerig
TEAMS SENT TO CANADA, U.S., MIDDLE EAST, KENYA. PERU
Youth went worldwide during summer mission programs
Youth Mission International's summer ACTION teams were on assignment in Canada, the U.S., Middle East, Kenya and Peru July 9-August 7 and met for debriefing August 7-11.
The team in Jordan and Beirut worked alongside an Arabic evangelist and saw dozens come to Christ in this Muslim context. One Muslim vegetable seller found an invitation to the team's meetings lying on his cart. He saw that the team was from Canada and was interested because his mother
lives there. He came to the service to find out if the team knew his mother and was introduced to and committed himself to Jesus.
Ten teams from across the U.S. and Canada traveled to La Grulla, Tex., July 14-24 to participate in YMI's SOAR proI gram. More than 120 youth and their sponsors were hosted by the local MB I church for the orientation and debrief. Guided by SOAR leaders Tammy and I A.]. Regier, Phil Serez, Susanne Grogan, Tom Loewen and Tom Dyck, the groups worked with small congregations and neighborhood ministries. -
MBMS International
D obert Rempel of .l\.x.itchener,Ont., has been appointed to a half time, contractual position by the Board of Resource Ministries of the General Conference of MB Churches. Rempel assumed his new responsibilities as director of product development Sept. 1. In his new role, Rempel is
Wise, the new MB adult Bible studylSunday school material and giving oversight to the final units of Faith Family Focus, the MB core values elective studies. Rempel is assuming some of the responsibilities previously held responsible for vision building and need analysis for the board, coordinating the development of Word
by Michael Dick as executive secretary for I the board. The remainder of Dick's responsibilities have been assumed by Marilyn Hudson, director of Kindred Productions, with some of her responsibilities going
to Eleonore Braun who has been hired to provide full time customer setvice.
Rempel previously served as associate pastor of the Kitchener MB Church.BRM and Kindred Productions
MENNONITEICATHOLIC DIALOGUE: The third of five annual meetings between MennonItes and Catholics Is taking place this month and Is hosted by Mennonite World Conference (a wortdwlde fellowship of about 90 Mennonite and Brethren In Ohrlst national churches In 50 countries). Two Mannonlte Brethren-Nzash Lumeya, an MB educator from the Congo, and Harold Loewen, academic dean at Fresno Pacific Unlverslty-were Invited to be part of the team.
MORE NEWS
Aid to strife-torn
Middle East
-As outbreaks of violence between Palestinians and Israelis swept through Palestine In October, MennonIte Central Committee workers and partners were there to lend a helping hand. MCC, a Christian world development and relief agency, has provided $20,000 for emergency relief, which will be used to purchase medical supplies. Janet M. Janzen, codirector of MCC's Middle East Programs, says more funds for relief may follow If needed. -MCC
Volunteers aid Montana fire victims
- Mennonite Disaster Service, a volunteer organization aiding victims of disaster In North America, Is opening a volunteer project site In Townsend, Mont., where fire consumed nearly 81,000 acres of private ranch landthe largest private land loss of all the Montana fires. Volunteers are helping ranchers to replace more than 180 miles of fencing that was reduced to charred posts and brittle wire by the flames. -M DS
Anniversary edition of More-with-Less Cookbook released
- Every kitchen should have one and now an updated version of the popular More-wIth-Less Cookbook Is off the press. Along with all the recipes of the former editions, the 25th anniversary edition contains updated nutrition Information, anecdotes and tips from cooks who have made these recipes tried-and-true favorites. Copies are now available at Provident Bookstores, Faith Be Life Bookstores or by contactIng Mennonite Publishing House at
TABOR, FPU AND SEMINARY REPORT ENROLLMENT INCREASES
More students in class this fall
Enrollment statistics at Mennonite Brethren-run Tabor College (Hillsboro, Kan.), Fresno (Calif.) Pacific University and the MB Biblical Seminary (Fresno, Calif.) are rising.
TC enrollment reaches all-time high
At 586 students, Tabor College has the highest total enrollment in all programs in the school's history-and a 9 percent increase over the 538 students enrolled last full. Prior to this year, the highest enrollment was in 1974-75 when there were 558 students.
The number of fulltime equivalent students (FfE) has grown from 473 students last year to this year's figure of 517, an increase of 9 percent.
The increase in students is due in part to the addition of two master's degree programs and increased retention of returning students.
''Thanks to the efforts of faculty and staff, 84.4 percent of last year's students returned this full," says Don Krebs, director of retention. "This year 74.2 percent of freshmen returned for their sophomore year compared to
last year's figure of 63.2 percent." -TC
FPU enrollment increases
The traditional undergraduate program at Fresno Pacific University continues to attract larger numbers of academically well-prepared students, contributing to strong enrollment throughout the university's three schools.
Total enrollment was 1,714 students as of September 18, compared to 1,699 for the same date in 1999. This year there are 830 in Fresno Pacific College, which serves mainly traditionalage college students, 808 in Fresno Pacific Graduate School's first fall term and 76 in the Center for Degree Completion, part of Fresno Pacific School of Professional Studies. While undergraduate college enrollment figures are final, the figures are only a "snapshot" for the graduate school and CDC. The graduate school has a second full session beginning late in October as well as a very active summer session, and the CDC, which helps working adults earn bachelor's degrees, starts classes all through the year.
FPU is pleased with the caliber of students it is ! attracting. "Our top 25 percent are what you'd find at the University of California Riverside or Santa Barbara," says dean Stephen Varvis of the undergraduates. University of California schools are the state's most selective public institutions.-FPU
MBBS seeing more students but fewer full-time at Fresno MB Biblical Seminary's combined credit enrollment in California and British Columbia has increased to 167 this full from 141 in 1999. Combined full-time equivalent (FTE) increased from 89.9 to 98.62, according , to registrar Lori James. However, at the Fresno campus, where enrollment is at 133, the trend of recent years continues--more students are taking fewer classes. Fresno FTE fell from 77.42 to 68.54. Twothirds of Fresno students are now part time, up from 55 two years ago. At MBBS-BC at ACTS Seminaries, enrollment ! increased from 15 credit students to 34, and FTE , jumped from 12.5 to 29.08.-MBBS
WORLD RELIEF AGENCY RECEIVES HUMANITARIAN AWARD
MCC honored for work
Memonlte Central C0mmittee, a Christian world development and relief agency, was named this year's recipient of
the 2000 InternatIonal Award given for outstanding humanitarian c0ntributions by the St. Boniface General Hospital Re-
search FoundatIon, Winnipeg, Man. The award was presented to MCC during the 2000 International Award Dinner
Nov.le, 2000, In Winnipeg. The research foundation was established In 1971 to raise and distribute funds for health care research In Manltoba.-MCC
CHURCH NEWS
CHURCH
NEWS FROM OUR BROTHERS AND SISTERS ACROSS THE UNITED STATES
Baptism/membership
CLOVIS. Calif. (College Community)-Greg and Melaney Shaum were received into membership Oct. 8. Pakisa and Linda Tshimika were received into membership Oct. 1.
WICHITA, Kan.-Amy 8rown, Alison Friend, Stacy Jansen, Danielle Friesen, Neil Rabbi, Josh Reeves, Grant Thiessen and Derrick Unruh were baptized Sept. 24.
HILLSBORO. Kan. (Parkview)Kristy Karmolinski was baptized and received into membership Sept. 17.
CAPITOLA, Calif. (ShoreLife)Received into membership June 25 were Gary Balding, Jeff Steimer, Michelle Minugh and Mary Kay Zaineb. Angela Mcilvain, Caitlyn Zaineb and Carrie Radliff were baptized Aug. 6. Baptized Aug. 13 were Luke McReynolds and Caitlin Degnon. 8etty Dravis, Virginia Sandman, Carrie Radliff, Ken Radliff, Jerry Powers, Angela Mcilvain, Diane Mcilvain, Heidi Boynton, Mark Boynton, Heath Korkel and Sean Hawthorn were received into membership Sept. 24.
WOLF POINT. Mont. (Gospel FelIowship)-Seven new members have been added and two young people were baptized.
SIOUX FALLS. S.D. (Lincoln Hills)Shari lynn Wuertz, Twyla Nordquist, David Kelly and Lauren Banik were baptized in an outdoor service Aug. 27 and received into membership. Also received into membership were Evan Fast, Ron Wuertz, Rick Nelson, Martha Nelson and Alvin Kroeker.
Celebrations
MARSHALL, Ark. (Martin Box)The congregation has completed construction on a new addition to their facility and will hold a dedication service Dec.l0 with various speakers in the morning, a fellowship meal at noon followed by a dedication service at 2 p.m. Roland Reimer, Southern District minister, will be the guest speaker.
HILLSBORO. Kan.-Norton and
Nellie Jost celebrated their 50th wedding anniversary with a reception Sept. 10.
BUHLER, Kan.-Norman and Myrtle Adrian celebrated their 60th wedding anniversary Sept. 8.
Facility
MINOT. N.D. (Bible Fellowship)-
The church building recently underwent a renovation project, including interior and exterior painting, installation of a new carpet, new stage curtains and padding the pews.
Fellowship
BUHLER, Kan.-Special speakers Jim and Linda Anderson of Dramatic Truth Ministries combined music and monodrama to present the gospel to those attending the women's fall salad supper Sept. 19.
Ministry
BUHLER, Kan.-A prayer team is being formed for those wanting to serve the congregation in an important avenue.
HAYS. Kan. (North Oak)-Saturday evening worship services began Sept. 9. These services are presently similar to the Sunday services but more casual. The goal is to reach those who cannot or do not attend church Sunday mornings. Another goal is to relieve overcrowding.
PAPILLION. Neb. (Rolling Hills)-
Sept. 24 the congregation became a "24-hour witness" when Sunday morning worship and teaching was simulcast live onto the Internet and cataloged for future listening. Visitors can hear the program by visiting the church's web site at www.RollingHillsChurch.org.
Proclamation
VISALIA, calif. (Neighborhood)Neighborhood Youth Ministries welcomed nationally known youth speaker and Fuller Theological Seminary associate professor of youth and family ministries Chap Clark to both services Oct. 8. Clark also conducted a free seminar that afternoon.
MOUNTAIN LAKE, Minn.-A series of renewal meetings Sept. 17-20 featured Bob Radtke. He presently serves with Haggai Institute, training people to reach their own country for Christ.
COLLINSVILLE, Okla. (Westport)Singers and songwriters Terry and Barbi Franklin hosted a revival conference Sept. 15-17 focused on the family. The Franklins have worked with Billy Graham, the Gaithers, Gary Smalley and others.
HILLSBORO. Kan. (Parkview)-Missions was emphasized throughout October and November as special speakers shared. Speakers included TimBergdahl, director of programs at MBMSI; Harold Krause, missionary to Honduras; and Ron Penner, MBMSI director of personnel.
ENID. Okla.-Guest missionary couple Trever and Joan Godard serving in Bogota, Colombia, will be present Nov. 17-20 for the harvest mission festival.
FRESNO. calif. (Bethany)- Celebrating missions was the focus Oct. 22. The congregation was invited to come in native dress. view mission displays, listen to guest speaker Ron Penner, MBMSI director of personnel, and attend a special mission service in the evening.
RAPID CITY. S.D. (Bible Fellowship)-Special guests for the missions conference Oct. 13-15 included Rick Rehmert of Sonlife Ministries, Sheri Weidenhoefer of Community Youth Ministries in Reedley, Calif. and Clint Grenz, Central District minister.
HARVEY. N.D.-The mission festival was held Oct. 8-10 and featured special guests Mark Mabon from Flagstaff Mission to the Navajos and John Musser from Gospel Revival Ministries.
DELFT. Minn. (Zoar)-Carson MB held its harvest festival Oct. 8 with guest Craig Hallman of MBMSI.
INMAN. Kan.-Missionaries Craig and Fabiana Jost shared in both services Oct. 8 for Harvest Mission Sunday.
DENVER, Colo. (Garden Park)Craig and Fabiana Jost. MBMSI missionaries to Portugal, gave the message during the worship service Oct. 1. A missions festival dinner followed.
Omaha Hispanic church purchases facility
"Wonderful things have happened In the last three months," says Walter Preza, pastor of Agua Viva In Omaha, Neb. Attendance has continued to grow prompting the congregation to look for a facility that would offer more space and allow the group to develop more activities.
"In a very marvelous way the Lord provided a special building In the heart of the HIspanic community which we were able to
buy," says Preza. The congregation moved Into their new facility Oct. 1.
"There are many little details now to take care of," says Preza, "but we are sure the Lord will provide like he did until now. We also want to express our gratttude to Faith Bible Church for allowing us to use their building for more then seven years. their love and care will always be appreciated." -eF
NEW HOPE, Minn.-eraig Hallman of MBMSI was the special guest for the fall mission festival Oct. 1. Hallman and his family are missionaries in Pakistan.
ULYSSES, Kan.-The mission weekend Sept. 30-Oct. 1 featured missionaries Fritz and Susi Peters and their children. Activities included an ice cream social, a Sunday school session with the Peters, a morning worship hour in which the Peters shared and a noon fellowship meal.
ENID, Okla.-eraig and Bridget Hallman, serving for the past three years with MBMSI, were guests for the global missions emphasis weekend Sept. 15-17.
TeachingINurture
KINGSBURG, Calif.-The Christian Education Board designated Sept. 10 as "Kickoff Sunday" to inspire and bring enthusiasm to Christian education. The theme for the year, "Relate to Reveal our Relational God," was introduced and Judy Neufeld gave a dramatic presentation.
FERNDALE, Wash. (Good News Fellowship}-Parents and anyone currently serving as a Sunday school
teacher or potential teacher was invited to a parent/teacher enrichment seminar Sept. 19 when David C. Cook curriculum consultant Gary Dixon talked about the faith development of children.
Workers
LITILETON, Colo. (Belleview Acres}-Jeff Werth, a spring 2000 Denver Seminary graduate, was installed Oct. 8 to serve in discipleship and outreach.
VISALIA, Calif. (Neighborhood)Installation services for newlyaffirmed senior pastor Steve Harms were held Oct. 1. Harms is the seventh full-time pastor since the church began in 1950.
MADERA, Calif.-A farewell potluck dinner was held in honor of Pastor Heath, Kelly and Hanan McClure Oct. 15.
Deaths
FOTH, HARVEY WESLEY, Hillsboro, Kan., was born May 23, 1925 to Herman F. and Sarah Kasper Foth in Marion County, Kan., and died Sept. 5, 2000, at the age of 75. On Nov. 20,1945, he was married to Dorothy J. Nickel, who survives.
MISSIONARIES WORKED IN MEXICO, CONCO, INDIA
He is also survived by one son, Steven; one daughter, Diane Post, one brother Eugene; one sister Rubena Foth-Ediger; five grandchildren and one great grandchild.
GLANZER, PHOEBE WIEBE JOST, Freeman, S.D., of Salem (S.D.) MB Church, was born Aug. 31. 1923, to Heinrich D. and Gertrude Klaassen Wiebe at Corn, Okla., and died Oct. 5, 2000, at the age of 77. On Aug. 30, 1949, she was married to Franklyn Jost, who predeceased her. On March 23, 1985, she was married to Jacob E. Glanzer, who survives. She is also survived by two sons, Franklyn and wife Donna Jost of Hillsboro, Kan., and Walton and wife Myrna Jost of Olathe, Kan.; one daughter, Elaine and husband Gene Stangohr of Newton, Kan.; two stepsons, Jules and wife Peggy Glanzer of Houston, Tex., and Elgin and wife Sheree Glanzer of Abilene, Kan.; two brothers, Joel and wife Lucille and James of Fresno, Calif.; one sister-in-law, Phyllis Wiebe of Fresno; six grandchildren and five step grandchildren.
GOOSEN, ELSIE, Fairview, Okla, of Fairview MB Church, was born July 28, 1919, to Adolf and Minnie Busch Weis near Fairview, and died Sept. 23, 2000, at the age of 81. On
Three former missionaries mourned
Three former MBMS International missionaries who recently died brought different skills to their work but each helped establish MB conferences In Mexico, the Congo and India, Ben Wedel, a church planter with MBMSI In Mexico from 1987 to 1996, died Aug. 26 In Dodge City, Kan. Wedel had committed himself to working alongside Mexican MBs until they established an MB Conference, says his wife Fran. By the time the Wedels left Mexico, the Mexican MB conference emerged. In addition to funeral services In the U.S., a memorial service was held In Wedel's honor In Mexico. "They wanted to remember him too as he was dearly loved by the people with whom he served," says Fran Wedel.
Ema Funk, a health worker, died April 19, 2000, In Corn, Okla., at the age of 82. Funk,
ordained for missionary service by her home congregation In Com, Okla., served with MBMSI In what was then the Belgian Congo from 1948 to 1960. She worked as a health care provider and specialized In midwifery. In 1960, Funk's term was cut short by a civil rebellion In the Congo, Upon her return to the U.S., Funk lived and worked In Kansas City, Mo., for over a decade before returning to Com to care for members of her family.
Educator Herb Krause, former missionary to India, died July 30, 2000, In Reedley, Calif.
Krause and his wife Rosella served in India for a total of 23 years, three years with MBMSI. Until his retirement In 1985, Krause served as a teacher and administrator In New Jersey and California. MBMSI Is the global mission agency of North American MB churches. -MBMSI
July 21, 1940, she was married to Pete Goosen who survives. She is also survived by one son, Merl; one daughter, Janeth and husband Jim Watson, and three grandchildren.
GRAUMANN, FLORENCE, Harvey, N.D., a member of Harvey MB Church, was born April 16, 1923, to Adam and Mary Bitz Frueh at Anamoose, N.D., and died Sept. 16, 2000, at the age of 77. On July 21, 1941, she was married to Garfield Graumann who predeceased her. She is survived by two sons, Gene and wife Theresa of Harvey, and Tom and wife Lora of Baxter, Minn.; four daughters, Bonnie and husband Wilfred Fadenrecht of Freeman, S.D., Celi and husband Vic Bachmeier of Bottineau, N.D., Karen and husband Dennis Emter of Glen Ullin, N.D., and Janell and husband Dave Blade of Grand Rapids, Mich., 16 grandchildren and nine great grandchildren.
HARDER, ABE MENNO, Reedley, Calif., of Dinuba (Calif.)MB Church, was born Feb. 27, 1903, at Delft, Minn., and died Aug. 26, 2000, at the age of 97. In 1932, he was married to Minnie Wall, who predeceased him. He is survived by one son, James and wife Joan of Oceano, Calif.; one daughter, Valorie and husband Richard Harrison of Dinuba; six grandchildren and seven great grandchildren.
HARDER, HEDDIE WALL, Hillsboro, Kan., a member of Hillsboro MB Church, was born Nov. 26,1910, to Abraham K. and Clara Glied Wall near Hillsboro, Kan., and died Sept. 17, 2000, at the age of 89. On Dec. II, 1932, she was married to Menno Harder who predeceased her. She is survived by one son, Keith and wife Judy of Hillsboro; two daughters, Betty and husband Don Fruechting of Marion, Kan., and Bonnie and husband Andy Friesen of Hillsboro; seven grandchildren and six great grandchildren.
WEDEL, BENJAMIN HENRY, Dodge City, Kan., a member of Valley View Bible Church, Cimarron, Kan., was born June 12, 1932, to George T. and Katherine Hildebrant Wedel at Collinsville, Okla., and died Aug. 26, 2000, at the age of 68. He was married to Frances Wedel who survives. He is also survived by two sons, Steve of Dodge City and Tim of Overland Park, Kan.; two daughters, Sharon Loewen of Meade, Kan., and Carol Stevenson of Dodge City; one brother, George of Tulsa, Okla.; two sisters, Dorothy Buller of Collinsville, and Nora Nikkel of Elizabeth, Colo.; 10 grandchildren, four step grandchildren and one great grandchild .•
Clearinghouse
Have a position to fill? Looking for a new employment or ministry opportunity? Have a gathering or celebration to promote? Reach U.S. Mennonite Brethren through a Clearinghouse classified ad. The charge is 40 cents per word, with a $15 minimum. Withhold payment until an invoice is received. MB institutions advertising vacancies or position announcements may be eligible for a no-cost ad. Contact the editor for more information.
EMPLOYMENT-CHURCH
Associate Pastor for Youth and Worship
Community Bible Church of Olathe, Kan., invites application for an Associate Pastor responsible for youth and worship. The church is a growing congregation of 200 people committed to reaching our community for Christ. Olathe is a rapidly growing suburb of 100,000 people located south of Kansas City. We are seeking an Associate Pastor who is gifted in ministry to youth, developing leaders and guiding contemporary worship. Direct all resumes or inquiries to Search Committee, Community Bible Church, 1304 N Parker, Olathe, KS 66061, 913-764-4633, cbc@microlink.net.
Pastor
Western Oaks Church is seeking a pastor with a shepherd's heart who can lead in equipping people to do ministry. The successful candidate will help us become a purpose driven church with vision for outreach in the community. Direct inquiries to Virgil Kroeker, Western Oaks M.B. Church, 7201 NW 27th St., Bethany, OK 73008; phone (405) 787-4964; e-mail: vkroeker@wans.net.
Senior/Lead Pastor
Bethany Mennonite Brethren Church, an established multigenerational suburban congregation of approximately 400 located in Fresno, is seeking a senior/lead pastor. The church is located in a rapidly growing area of Central California. The candidate should be strong in teaching and leadership skills and have the heart of a shepherd. Previous experience is highly desirable in leading and working with an existing multistaff team. Direct all resumes or inquiries to: Pastoral Search Committee, Jay Wiebe-Chairman, 1902 Los Altos, Clovis, CA 93611; e-mail j-awiebe@prodigy.net. All inquiries will be held in confidence.
Inspiration for getting your feet wet.
EMPLOYMENT-CONFERENCE
Staff Accountant
Mennonite Brethren Foundation seeks a fulltime staff member for its office in Hillsboro, Kan. The Staff Accountant will assist the Vice PresidentlTreasurer in all accounting duties including accounts payable, expense tracking, budgeting, general ledger, fund management, audit preparation, etc. This is an entry-level accounting position for someone who desires to grow with an organization. Required qualifications include a bachelor's degree in a related field or equivalent work experience. The candidate must be a self-starter with strong interpersonal skills and a commitment to working in a team atmosphere. PC skills are desirable. Send resume to Dale Regier, Vice PresidentlTreasurer, Mennonite Brethren Foundation, PO Box V, Hillsboro, KS 67063; phone (316) 947-3151; fax (316) 947-3266.
EMPLOYMENT-MISCELLANEOUS
Open Positions
Ten Thousand Villages, Akron, Pa., is seeking to fill the following positions immediately: Media Coordinator, Accounts Receivable Accountant, Computer AnalystlProgrammer. If interested, please contact Sherrie Ober at (717) 859-8117 or e-mail smo@villages-mcc.org.
Computer Analyst/Programmer
Ten Thousand Villages, Akron, Pa., is seeking a Computer Analyste/Programmer. Experience in analysis and computer systems required. Programming experience with Visual FoxPro and Lotus Notes preferred as well as Novell netwarelWindow NT server networking experience. To inquire, please fax updated resume with salary requirements to: Sherrie Ober, (707) 859-2622, e-mail smo@villages-mcc.org.
The IVEP Experience Stones in the river
A NEW MCC VIDEO
18-minute color VHS - Closed Capboned
The story of how individuals working together through the International Visitor Exchange Program (IVEP) change the course of their lives and communities.
" what I appreciated a lot was how MGG brought together people from different countries and had us together as if we were a family, as if we were brothers and sisters. "
Omar Ayala, BOlivia, IVEp, 1992-93
A "must see" for any family, church, or employer who has interest in hosting and/or sponsoring an IVEP participant.
To borrow: No charge
To buy: $38 Cdn/$25 U.S. Penna. residents inclUde 6% sales tax
Contact your nearest MCC office. ( ",Mennonite Central Committee
A season to mourn
This month, we will gather for worship services and church dinners during which we will remember God's goodness to us. "For everything there is a season," says the Preacher in Eccles. 3:1. Yet our church calendar seldom includes the season of sorrow.
We often regard deep sorrow as a private thing. But the death of a child, divorce, the loss of good mental or physical health, a home destroyed by fire, an unexpected job loss and a young adult's sinful lifestyle are sorrows we can share with one another.
As a body of believers, we can be a living memorial. A memorial, according to the dictionary, is something that keeps alive the memory of a person, thing or event.
It was an unusually hot Monday afternoon in -May when my family and I encountered the memory of a pain and loss so unadulterated you could almost touch it. This was the lament of hundreds of broken hearts. But it was expressed as an oasis of peace, contemplation and beauty in the heart of Oklahoma City.
The site of Oklahoma City's Alfred P. Murrah Federal Buildingwas not always this tranquil. On April 19, 1995, a bomb destroyed the federal building, killing 149 adults and 19 children. Thanks to television coverage of the disaster, many Americans can only picture this place as one of mass destruction.
Today the site has been transformed into a national memorial, with the purpose of offering "comfort, strength, peace, hope and serenity." And it does.
Enormous twin gates frame the moment of destruction9:02 a.m.-and serve as the formal entrance to the memorial. Between the gates are two fields separated by a reflecting pool. The pool is intended to help soothe wounds and the quiet sounds of flowing water give a sense of peace.
On the north field is an orchard representing the countless volunteers who aided the survivors, the victims and their families. A granite wall running along the hillside is inscribed with a statement of thanks to the world for its care.
On the oppOSite hill, 168 sculptured chairs in two sizes, one for adults and another for children, represent the dead. The nine rows of chairs represent the nine floors of the building with the chairs placed according to the floor on which those killed worked or were visiting.
The memorial also includes a granite wall listing the sur-
vivors, pieces of the original building's foundation and chainlink fence sections to which have been attached gifts and tributes to the dead. At intersections near the site stand memorials erected by two congregations whose facilities were damaged by the disaster: one features a statue of a weeping Christ and the other a prayer altar for children.
The Oklahoma City National Memorial is a place dedicated to remembering death, suffering and loss. Even the youngest visitor can appreciate the enormous loss of life as he looks at that hill covered with chairs-too many just the size for a preschooler.
It is a place of collective lament. Yet it is characterized by beauty, a sense of order and thankfulness. Why? Because people have said yes to faith. Grief challenges our faith in God. "Of all the things that keep our hearts from God, grief might erect the most obstinate barrier-the stubborn, clinging belief that God is not for us, that his love has cooled, his heart turned hard," writes Quaker pastor and author Philip Gulley, in his book For Everything a Season.
The people of Oklahoma City have chosento side with God on this one. This memorial embodies God's sorrow at the blasphemy done to the people he made in his image and his love for those left who mourn.
When we create a living memorial-not a place of granite and stone-but a people of faith, we can break down the barriers of which Gulley speaks. We as a church family can be that place where people go to remember whom and what has been lost.
We can make a place in public worship for lament. We can be a people who respect grief and who pray without ceasing for one another during our seasons of loss. We can open our arms to offer compassion--even months and years after the fact.
Remembering and mourning are not easy. Shedding tears with another is sometimes uncomfortable and we wonder if our words will be the "right" ones. It takes patience because healing takes time. But each time grief is expressed, the wounds of that loss heal a little bit more.
This month, a hom of plenty, a long-standing symbol of abundance and thanks, will decorate our churches and homes. Let the hom also remind us of sorrows-they are plentifuland that we bless one another when we remember with those who mourn. -Connie Faber
