Weave your baskets, a daub of pitch here and there, and risk setting them afloat. When people see this sign of faith, they will recognize Jesus.
FIRST WORDS ••• from the editor
THIS SUMMER our family seldom ate Sunday dinner in our own home. Summer vacations and family reunions took us from Montana to Michigan. While I liked not having to cook, I missed being with my church family each Sunday and attending special church events.
Those days are over. The vacation season is passed, school has begun and we're going to reclaim "our" pew. It's time to renew friendships, volunteer for church committees and begin a new Sunday school year.
And as our opening article suggests, the end of summer is a natural time to take stock of our readiness to face life's challenges. Delores Friesen shows how sending our children off to school or facing an overwhelming problem is eased when we have woven sturdy baskets of faith.
Articles concerning two faith-challenging situations follow. Rebecca Thesman writes of her family'S experience with dementia - the long good-bye, as it has been referred to by some. Two writers share with us words of encouragement regarding the tragedy of miscarriage: John Neufeld writes from his perspective as a pastor while Brenda Deason shares her own experience.
In our news section, N atalee Roth profiles two congregations who are using small groups to connect people to each other and to Jesus. Journey Community Church in La Mirada, Calif., is a new Mission USA church plant that is organized using a cell-group model. Topeka MB Church, planted by the Southern District 40 years ago in the capital city of Kansas, is experiencing new life thanks to a fresh small-group ministry. -CF
COMING
_ OCTOBER 3-NOVEMBER 1 - Southern District Conference regional rallies:
OCTOBER 3 - Garden City, Kan.
OCTOBER 4 - Hillsboro, Kan
OCTOBER 10 - Corn, Okla.
OCTOBER 11 - Edmond, Okla
NOVEMBER 1 - Denver, Colo.
_ OCTOBER 29-30 - General Conference consultation, Calgary, Alta.
_ NOVEMBER 6-7 - Pacific District Conference convention, Dinuba, Calif.
_ NOVEMBER 6-8 - Central District Conference convention, Lustre, Mont.
_ MARCH 20-23, 1999 - Estes 99, the quadrennial national Mennonite Brethren youth convention, Estes Park, Colo.
_JULY 9-11, 1999 - General Conference convention , Wichita, Kan.
_JULY 11-14, 1999 - International Committee of Mennonite Brethren global consultation, Buhler, Kan.
Bible characters who put their trust in simple baskets teach us how to deepen
Helping a member in your congregation who is dealing with the sorrow of a miscarriage involves two things : rituals and naming BY
Joy Marie's short life teaches us about a mother's love for her child and God's love for us
Watching her parents struggle with the effects of dementia leads the author to reflect on the fate of patient and caregiver. She challenges the church to minister to both. BY
•
• Focus on Journey Community Church 24
• On the growing edge: Topeka MB Church 27
• Andres named new Leader editor 30
• MB youth prepare for 'See You at the Pole ' 31
• Two Oklahoma churches merge 32
• Church notes 33
• Deaths 33
ART CREDITS : Cover and page 4, Diane Ste inert/Print Source Direct; pages 5 and 13, Skjold Photographs; page 7, Orley Friesen; page 10, CLEO Photography; page 24, Mennonite Weekly Review photo by Laurie Oswald; page 27 (upper) leader file photo; pages 27 (lower) and 28, Topeka MB Church; page 23, Don Ratzlaff; page 31, See You at the Pole.
VOLUME 6 1,
BOARD OF COMMUNICATIONS : Kathy Hein r ichs Wiest, chair; Peggy Goertzen, Phil Neufeld, Dalton Reimer, Herb Sch roeder.
MANDATE : THE CHRISTIAN LEADER (ISSN 00095149) organ of the U S Conference of Mennon ite Brethren Churches, is published monthly by the U.S Confe rence Board of Communications 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 theolog ical tradit ion.
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Natalee Roth
Baskets of Faith -;J
BY DELORES FRIESEN
Summer's end is surrounded by farewells and good-byesto college students and others in our circle who are moving on to new ventures. Saying good-bye is difficult. It takes courage and faith to say good-bye, to leave, to risk and to step out into new territory.
Underemployment and unemployment, health struggles, accidents, and the loss of mobility also test our faith making us wonder if our faith will hold. News of terminal illness and the death of loved ones and friends bring constant pain and times of confusion and worry.
These events, struggles and joys call forth faith and cause our faith to grow. As a Christian, a teacher and a parent, I hear and see my students', my children's, and my own questions and actions. I wonder, "Will their faith, will my faith, carry us through? How firm is the foundation? Can this latest challenge increase faith or will it threaten to undo us? Will our children and young adults become cynical, bitter, and disillusioned or will they keep the faith?"
Imagine a table on which symbols of faith stand: namely baskets from Bangladesh, Africa, the Philippines, and the USA. The baskets differ in strands and color They are somber, tiny, large , round, square, rough , neat, beautiful, and not so beautiful. Zinnias and green plants, some with fruits or vegetables, fill the baskets and symbolize growth in faith. These baskets can help us reme mber three stories of faith : ]ochebed and the basket made of bulrushes, Paul let down over the wall in a basket and the 12 baskets of fragments leftover.
TAKING RISKS TAKES FAITH
I can not imagine what it would be like to make a tiny basket of wet bulrushes, daubing it with bitumen and pitch, knowing for what it would be used. To set an infant , a dearly loved boy child, afloat on the Nile River, as Moses's mother did in Exodus 2 , must have taken courage and faith
I will, however, soon know what it is like to set the last child on that journey to college that forever changes his life I suppose the modem tasks of shopping, packing, and reminding are bathed with some similar thoughts and prayerswondering what will happen to the child, who might discover him , how best to hand the child over to others to care for him, to teach him and to watch over his growth and development
Like baby Moses, our children ' s safety often depends on the compassion and knowledge of others The big sister stood by and did her part perfectly; the mother, so able to trust, to release ,
to risk, is named in the Hebrews 11 list of heroes of faith; the princess rescued and provided much to develop the needed skills and knowledge for Moses to lead the children of Israel out of Egypt into the Promised Land. But it all started with a basket of faith, a tiny basket, a mighty risk, a lifeand-death gamble and one small child.
Those who have infants and young children in their care should take courage from this story. A mother's faith, a creative idea, the courage to actually carry out the plan, the ability to allow another to nurture and parent one's child - these are some of the things I see in this first basket of faith.
So go ahead and weave your baskets, a daub of pitch here and there, and risk setting them afloat. Or if you are the sister or the princess (read adoptive parent, teacher, employer, politician, policy maker, idea person) don't dam up your abilities to see and to make suggestions , don ' t staunch your urges of compassion. Reach out, see the potential, give freely and generously. Ask, keep trying, find a way to give that child or that person what he or she needs This basket of faith denotes courage, risk, care, compassion and reminds us of those who mother, father, and mentor our children.
FAITH MEANS SHARING THE BURDEN
The context of the next basket and story is also a time of danger and opportunity. Acts 9 begins with Saul breathing threats and murder against the disciples of the Lord. Then comes his Damascus Road experience -a remarkable conversion, to say the least. Paul remains blind for three days, neither eating nor drinking during that time . Meanwhile Ananias is spoken to in a vision and asked to go to Saul - he questions the sanity of such action, hesitates to go, but does as he is asked, and Saul receives his sight and is filled with the Holy Spirit. Saul is then baptized, takes food and is strengthened.
Quite a faith story! "Miraculous conversion," we would call it, or "a 90-degree turnaround." Faith engendered by visions; a persecutor stopped blind in his tracks Surely this kind of conversion is lasting and powerful. Just think of being present at that baptism!
For several days Paul stays in Damascus, teaching and proclaimingJesus, amazing his hearers, and confounding the Jews of Damascus by proving that Jesus was the Christ. But soon there is a Jewish plot to kill him. The gates are watched day and night so there is little chance to escape.
Those of you who have been in Israel know these are not ordinary walls and gates. They are 12 feet tall and several feet thick. Armed guards are at every gate, soldiers and enemies everywhere There is no place where you can feel safe, no sure escape from death and devastation.
And then you realize what a daring, imaginative escape the disciples of Paul engineered. By night they let him down over the wall, lowering him in a basket. It must have been a good, big, strong basket - the kind they use to carry bushels of grain or loads of produce in the Middle East. Still it took faith, courage, hope, and that willingness again to risk. I wonder if they thought, "What if someone sees us?" Or perhaps they wondered if they too would lose their lives if the escape plot was foiled .
Saul the persecutor becomes Paul the fugitive, running for his life. In a mere basket, he escapes and goes on to Jerusalem, to a fruitful life of three miSSionary journeys, establishing church after church and authoring a large portion of the New Testament. What if they had not dared to use the basket?
I don't know what your personal walls are or from what you may be running Perhaps you are bombarded by thoughts or doubts that you can ' t shake. Or perhaps you fight depression or anxiety, feelings of failure Maybe you have enemies of the
soul or body that seek to do you in Living with intense or constant emotional or physical pain, weakness, fear, loneliness, rejection or disability takes its toll.
Paul's enemies were watching the gates day and night to kill him, but his disciples took him and let him down, lowering him in a basket..I like the community action here - it was a group of disciples that were able to fashion the escape. The story reminds us of the paralyzed man who couldn't get near to Jesus without the help of his friends and a daring rooftop exposure, lowering him down into the room where Jesus was.
There are times in our lives when we cannot escape ourselves, our situation, our fears, our enemies, without the help of others. And sometimes it may take being lowered over the wall in a basket.
Now, I don't know about you, but I think it would take
tMenwe bring what we have to Jesus and allow him to expand and use what we have In our hands to feed the crowd of competing needs, or the classroom of children, or the world of problems, there is usually enough.
faith for me to get in a mere basket and be lowered over one of those massive 12-foot high walls. But the friends provided a way, and Paul made his escape to safety. They took a risk, they did a daring thing, they joined hands to care for their hunted friend.
In counseling situations I often experience this basket of faith. Somehow in the telling and sharing of difficulties, the pain is lessened, the escape is made possible.
FAITH PRODUCES AN OVERFLOW
The third story comes from the life of]esus as recorded in John 6 - and it is a familiar tale. The Sunday school pictures when I was a little girl always showed the young lad with a basket lunch - his five barley loaves and two fish becoming enough to feed all those people
seemed only slightly more miraculous to me than the 12 baskets filled with fragments left by those who had eaten.
I see the pictures of the children in Somalia, and I think of this story. I read about the overcrowding and the lack of support and supplies in our schools and I wonder why we seem to always work with scarcity and never with overflow. I sit in on congregational budget discussions and wonder what would happen if we had $12,000 excess to joyfully distribute instead of a shortfall, or 12 new givers who regularly contributed Sunday after Sunday to the needs of the world and this congregation. I attend seminary meeting after meeting which realistically assess the need for students, donors and funds and I wonder if we will ever see the 12 baskets full after all the needs are satisfied?
When there is not only enough to feed the crowd, but there is above and beyond the necessary; when there are leftovers to bless the table, or the day, or the year, or the congregation - then people see the signs of faith. They recognize the Christ, they claim Jesus as indeed the prophet who is to come into the world (John 6:14).
One lunch, one small basket, was blessed. Many fed, all satisfied, fragments gathered so nothing may be lost, sign read, message heard, Jesus proclaimed.
When we bring what we have to Jesus and allow him to expand and use what we have in our hands to feed the crowd of competing needs, or the classroom of children, or the world of problems, there is usually enough. And, many times there are fragments to be gathered and miracles and recognitions to proclaim. Faith is made of trust, courage to act, the ability to risk, generosity, the willingness to invest and give one's all. It is in these acts that there is recognition and proclamation ofJesus. When people see the signs of faith, and what is done, they recognizeJesus.
Weave. Risk. Go over the wall . Bless. Feed. Gather up. May our baskets of faith be increased and strengthened and used. •
Delores Friesen is associate professor ofpastoral counseling at MB Biblical Seminary. She is involved in preaching and teaching at College Community Church in Clovis, Calif. Ibis article is adapted by permission from All Are Witnesses, a collection of sermons by Mennonite Brethren women published by Kindred Productions (1996).
Healing the pain
BY JOHN NEUFELD
If your church is like mine, the nursery is a busy place Sunday morning. But did you know that for every two or three children in the nursery or on the cradle roll of the church, there has been one miscarriage? If there are 12 children in the nursery, there have been at least four miscarriages during the same period of time.
Miscarriage touches the lives of many people in the church. The reality is that 36 percent of women who have had a pregnancy have also had a miscarriage and many women have more than one miscarriage.
All too often this life crisis remains unaddressed. Some individuals resolve the loss in a healthy fashion and go on with life . Others are "stuck" in their grief and are incapable of functioning as they did before the death of their child. Unresolved grief reduces a person's quality of life and ability to function.
In a recent study of caregivers in Mennonite Brethren churches, 98 percent of the respondents indicated that they believe that life begins at conception. This should come as no surprise because our church places a high value on the sanctity of life. Unfortunately, the practices of our churches do not match our convictions. Few churches offer memorial services (public or private) following a miscarriage, and fewer still record a miscarriage as a death in church records.
The following incident illustrates why we must care for those who are living in the aftermath of a miscarriage.
Mark and Sue (not their real names) were active in their church. They found it to be a place of growth where spiritual and social concerns were being addressed. A current issue was how the activities of a nearby abortion clinic could be stopped. The congregation dearly believed in the sanctity of life in the womb and that the abortions committed nearby constituted murder.
During this same time, Sue was pregnant with their first child Eleven weeks into her pregnancy, she had a miscarriage. In their grief, Mark and Sue did not know what to do or to whom to tum After three very difficult days, they shared their pain
Many people feel awkward around those grieving. This is natural. Words often do not seem adequate, and knowing what responses are appropriate can be difficult.
with others at church on Sunday morning. The trite phrases and cliches offered by everyone from the pastor to close friends and family took them aback. During the same Sunday service, they heard a presentation by a group organizing protests outside the abortion clinic. It was a bitter irony that the pain they experienced at losing a child was ignored by this congregation that was so concerned about the protection of the unborn.
Unfortunately, care for Mark and Sue never materialized. In time, their grief was complicated by the pain of neglect, and bitterness soon set in .
HOW CAN WE HELP?
People did not deliberately decide that they would not care for Mark and Sue. They simply did not know how They did not have a set of expectations, a set of rituals or traditions that could guide them in grieving together.
Many people feel awkward around those grieving . This is natural. Words often do not seem adequate, and knowing what responses are appropriate can be difficult.
Most cultures have clearly defined rituals of mourning, and, until recently, our culture provided lots of clues about when someone was grieving and how we were to care. But we are more individualistic and transient than ever. Therefore , as local communities of believers, we must deliberately establish common ways of sharing in each other's pain . How do we as the church care for those who have experienced the death of their unborn child? Common experience is one of the legs on which relationships stand Because we proclaim Jesus as Lord, we gather together for support and encouragement. In much the same way, those who have experienced Significant loss often gather in support of those in mourning and become the best comforters . Because they have shared a similar experience, they can overcome barriers and support each other
Unfortunately in our culture we don't talk about miscarriages . We do not encourage grieving parents to share their pain. How can the church respond to what is not known?
We have the opportunity to tum a traumatic experience into an opportunity for healing and growth by doing two basic things The first is to provide rituals that allow for healing and closure, rituals that break the silence and share the pain. The second is to encourage "naming "
RITUALS
Rituals are part of a congregation's response to life and death Often we publicly give the parents of a newborn a rose and mention the name of the child Later, we might have a ceremony blessing the parents and the child.
And how do we mourn the loss of a loved one? We send cards and possibly an arrangement of flowers We also print the name of the deceased in the worship bulletin to make us aware that the family is in need of our nurture and care
Our rituals are not an end in themselves. The giving of a flower , the sharing of a name, the throwing of a party, the solemn lighting of a candle, the exchange of rings - all of these rituals are simply a means to communicate relationship and care. Their content is love and support. They speak of a person's value in our community.
In the same way, we should offer rituals that are filled with love and support to parents who are grieving the death of a child before birth. If we believe that life begins at conception, let's honor that life, even if it ends before we knew it began.
Let's risk not knowing what to say, letting our presence, our tears and the groans of our spirits minister healing to each other. Let's offer a single rose, both in celebration and in mourning . Let's risk saying publicly the name of a child that only a mother has carried
NAMING
A name is a Significant key to our memories. The names Adam and Eve unlock our memory of the first biblical story. The name Jesus unlocks the stories of his life and the gift of salvation.
Think back to your high school graduating class . Only a fraction of the people and stories can be recalled, but when a yearbook is opened and someone reads out the names of fellow students, their faces and stories flood your mind . God has called us by name, and we call each other by name To use someone's name is to recognize the other's dignity, humanity and identity.
When we grieve people we love, sometimes it is easiest to call them Mother, Grandfather, Daughter or Friend. But that was only a role they played, the way we knew them. Their name speaks of more than their role. Their name represents their total identity, their participation in a community, their personhood in front of God.
Just as there is power in naming, so there is a weakness in not naming. Try sometime to see how long you can carry on a conversation without . using any names. Try asking about someone without knowing that person's name. A name is a door to a relationship.
For these reasons, we should encourage a grieving couple to give a name to the baby who died before birth. When an unborn child is left unnamed, that baby assumes the status of a nonperson. When the child is named, he or she is recognized as a real person.
The value of naming is multiplied when the name is shared. This signals the worth that this
child has been given and is an invitation to others to use this name. Through the name, the story can be remembered, and when those in pain are remembered, they will experience care.
If the bereaved parents have named their child, they will be grateful for the invitation to share that name.The following question may be helpful: "I am sorry that your baby died. What was your baby's name?" The question gives them opportunity to talk about the child, their hopes, dreams and emotional journey.
Few grieving parents take the initiative in telling others that they have named their child. It may feel strange to tell others about a name because there is Iitde precedent for this. Often parents will not have named the child who died They may never have thought about it, or thOUght they would be crazy to do so.
In this case, asking about the name invites parents to embrace their loss, and acknowledges that their child was fully human. When others recog-
Heavenly Joy
BY BRENDA DEASON
We were going to have a baby, but then....
Joy Marie and I lived together in close, intimate contact for five months I knew she objected to lettuce in my diet and that she started kicking three days before she stopped Because Joy died at 21 weeks, she is classified as stillborn; a week earlier and she would have been considered miscarried.
joy wouldn't have lived no matter how long I carried her since she lacked many vital organs and her lungs were filled with flUid . After her birth, I realized that skin is also a vital organ, and she was missing that as well She was beautiful though. Her face was expressive She looked like me She was one of God's creations . Because of her defOrmities, my doctor suggested I not look atJoy after she was born. But a sensitive nurse asked if I wanted to see her anyway and I did There was so much more to see than what was missing. While I could never have held Joy enough, I regret I didn't hold her longer
Because of complications with the pregnancy, I spent almost a week in the hospital after Joy was born I shed plenty of tears and was grateful for visitors who didn't abandon me when I cried . Friends were considerate, inquiring if I wanted time alone, but the truth was I got plenty of solitude.
I wanted friends who knew of my pregnancy to know about the stillbirth so I sent out announcements. "Our heavenly bundle of joy has arrived in heaven,» it said on the outside. Inside was a verse and the date of birth, Joy's weight and length and our names as parents
Planning and attending a memorial service for Joy Marie helped reality sink in. I wondered what we could say about such a short life and was surprised how quickly the service took shape. In addition to songs that were especially meaningful and a message from God's Word, a poem I had written and a letter to joy from my hug.. band were read It was a small group that gathered but the outpouring of love was healing.
At the end of the service, our son released a balloon We intended it to symbolize that the sister he had been waiting to play with had gone to heaven. He didn' t understand our purpose; he was giving the balloon to joy. Now every helium balloon that comes into his hands is immediately given to his sister. He hoped that the puppies our dog was expecting would go to heaven so that Joy could play with them and was so excited when two did.
Sympathy cards arrived daily. I needed these and
nize the loss and speak of the child to the bereaved, it is an act of caring. In this way naming becomes an essential tool in caregiving.
A COMMUNITY OF SUPPORT
Miscarriage is not the mystery that our culture's collective silence makes it out to be. It is very much like all other grief and pain. Many of us have experienced loss and need the healing of our faith community not once, not twice, but as often as we remember.
I have suggested that simple rituals like the giving of a rose or a naming ceremony can be offered to those dealing with miscarriage. However, our desire as a community to be of support should not trespass on the sensibilities of the grieving. Our need to help does not mean that our help is "needed."
Rather, we should be present, waiting and ready. Trite comments such as "It was for the best" are a shallow entry into another's pain. More appreciated the effort friends and family put into them I was drawn to people who thought of Joy as a real person who had died. Comparing experiences and "Sharing ideas for keeping the memories alive With others who have a baby in heaven was so good.
The hospital provided a lovely satin box with]oy's footprint, her cap and nightie, her wristband, and a book containing poems written by other bereaved mommies The photos the nurses had taken of her didn't tum out well, but they are proof of her existence I made a little album with pictUres from the memorial service. I finished the cross-stitch that was waiting for her name and birth statistics.
These things are so predous to me and I am willing to share them and my memories with others
What do you say to someone who loses a baby? Acting like it didn' t happen doesn't help. A pregnancy, birth and life, however brief, have occurred I not only lost my baby, I also lost all of the fun things that come with having a baby like presents and meals. It was hard to be cheated of the joy while I had to live 'with the postpartum discomfort
thoughtful and honest comments such as "I do not know what to say" or "Is there anything I can do for you?" allow people to accept the care that has been offered
Life is a mixture of darkness and delight, of anticipation and despair. We walk dark valleys and know they are dark because we have stood in the light. We grieve because what has brought us joy has passed us by. We are in pain because we were in love This is the nature of a baby dying before birth.
As we take seriously this type of loss and respond in healing ways, more people will find resolution to their grief and greater joy in life. •
John Neufeld is an associate pastor at McIvor Avenue MB Church in Winnipeg, Man. Ibis article is based on his master of divinity thesis written at MB Biblical Seminary in Fresno, Calif, and is adapted from an article that was first printed. in the MB Herald.
The next time I talk with'someone who has lost a chUd, there are twO phrases I will avoid . Some people suggested my husband and I "try again " I may be too sensitive, but those words suggest that somelrowwe ' failed . We didn't. All children are precious to God, even those who don't live beyond the womb We were successful in giving life to Joy, we just didn' t get to parent her.
Saying, "You can always have another one" may nOt be true. In my I was at first warned that it might be too risky to have another child 'Then when the} good news came that 1 could attempt another pregnanq, it was too late. My husband had left me.
Loving our children, whether they are here, 01' in heaven, is one of the greatest joys in this life LosingJoy Marie is painful, but I am finding my way through the grieving process.
It's bard to put into words how this ex:perien<;e forced me to realize llow big and yet dose God is; how the Bible and prayer bring me closer to him . I am a.rnaZed at theways in which the Scriptures were so appropriate for my situation. It was as if I had never read the Bible before. Ileamed that prayer isn't411ways words - because sometimes there just aren't anywords I know God heard my silence because he comforted me through it. •
Brenda Deason WfOte these reflections earlier this summer OhJoy Marie 's due date Sbe;$ from tbe Kingsburg (Calif) MB Church
a is fad ing awa
Coming
to terms with dementia
BY R.J. THESMAN
Lasagna bubbles in the pan as my family members enjoy a homemade Italian meal. Dad, obviously hungry, is seated next to me. He desperately chases his spoon around the plate. As he struggles to grip the elusive silverware, all of us wonder how much longer he will be able to feed himself.
Now in his 79th year, Dad struggles with trauma-induced dementia, a term that implies craziness and the demented ravings of a shattered brain. But Dad is not crazy. He still displays a humorous personality and the quiet reserve of his Mennonite heritage. He is merely fading away, losing his personhood in this debilitating illness that grieves his family and puzzles his doctors.
DISAPPEARING INTO DEMENTIA
The trauma that mutated my father into a 165pound two-year-old was a tragic fire that blistered and scarred him with second- and third-degree bums. Four months of hospital care, two skin grafting surgeries, and weeks of debreeding treatments helped to treat the decaying flesh. But the scars to the subconscious never healed. Then a series ofTIAs (transient ischemic attacks) or ministrokes damaged Dad's brain tissues, forcing him into a gradual regression toward childhood . Research of the elderly focuses on Alzheimer's disease, perhaps because it has afflicted wellknown celebrities. The most prominent victim is former president Ronald Reagan. But although Alzheimer's disease may cause dementia, this often-misunderstood condition describes a group of symptoms rather than the name of a disease.
The term "dementia" comes from two Latin words meaning away and mind. For the patient, it represents a shapeless fear where reality is shadowed by memories of the past. Hands forget how to button buttons. The ability to solve problems diminishes. Emotional responses become erratic. The patient cannot express himself nor understand what others say to him.
Science magazine describes dementia as "similar to the post-traumatic stress disorders often suffered by Vietnam veterans." Peter V. Rabins, coauthor of 1be 36 Hour Day, explains that dementia feels like starting high school in a new building, getting lost, and doing it all over again the next day. Columnist George Will memorialized his mother who "disappeared into dementia like a photograph left exposed to the sunlight."
SPOONS AND PRAYERS
Because I live 250 miles away from my parents, I have watched Dad fade away in increments. First, I noticed the spoon. A fork requires more sensitive motor skills to prevent food from falling through the tines. Spoons are easier to manipulate. The coordination required to use a knife to butter those hot zwieback no longer exists in Dad's memory bank. So the spoon fulfills every purpose. Sadly, it is only one step away from the feeding tube
After the motor skills started to disintegrate, I noticed Dad's prayers. Always the devotional leader at home, always the godly man who petitioned our Father in heaven, Dad struggled
Suggestions for coping with dementia
(taken from The 36 Hour Day
by Nancy L. Mace & Peter V. Rabins, M.D.)
1. Manage the problems together as a family Hold a family conference while everyone is well . Include your pastor or a counselor in this conference
2. Assign power of attorney to the child most capable and most available . Keep a file available with safety deposit keys , checking account numbers , insurance polices, etc
3 Consider long-term care insurance Sign up before age 70
4 Solve the problems one at a time Use common sense and imagination. Adapt. If silverware is no longer possible, serve finger foods Simplify tasks Example : slip-on shoes rather than tie shoestrings, pull-on pants rather than zippered slacks.
5. Maintain a sense of humor Schedule times for fun
6. Encourage the caregiver to get enough rest and good nutrition Reject stereotypes Example : daughters must always care for the parents or husbands cannot care for wives .
7 . Establish an environment with regular routines Keep the surroundings reliable and simple Eliminate clutter Keep the patient active, but not upset . Simplify the activities Plan things she can realistically do Example : short visits rather than long trips Give directions one step at a time . Eliminate distracting noise .
8. Talk calmly and gently to the patient Avoid talking about him in his presence .
9. Have an ID bracelet made with telephone numbers and the words, "Memory Impaired."
10. Leave familiar objects where the patient can easily find them Label dresser drawers with pictures of socks or underwear.
11 . Put strips of reflector tape on walls from the bedroom to the bathroom to help at night when confusion is greater
12. Display pictures of family members and friends to aid in recognition
13. Give the patient time to respond. Wait for him. Remain calm Avoid trying to reason or argue
14. To calm the patient, gently hold her hand or slowly rock her Hum or sing a favorite hymn Learn to read nonverbal signals, such as hand signs or eye movements
15. Express physical affection . Smile.
through the familiar phrases. No longer able to complete sentences, he stuttered, "Thank you ... our daily bread ... nourishment of our bodies." Frustrated that he could no longer speak the ending to his prayer, he substituted "Amen" with "Well, that's it!"
As I swallowed tears along with my food, I remembered that the prayers of my toddler nephew were similar to Dad's . But the disjointed phrases, the scrambled words and the baby talk so endearing from a two-year-old seemed tragically sad coming from an adult grandfather. Surely God honored Dad's prayer with the same compassionate love as the prayer of my nephew. Perhaps Jesus's command to "Let the little children come to me" included children of all ages and various mental capabilities
"WHO ARE YOU?"
But the dementia symptom which broke my heart occurred during a Christmas holiday. I walked into my parents' home, my arms filled with presents and food. After I unloaded my bundles, I bent over to kiss my dad's cheek. Seated in his favorite chair, he looked up at me with vacant eyes. A puzzled frown creased his forehead, and he whispered, "Who are you?"
I was the child who accompanied him with piano and voice as we ministered together at nursing homes. I was the daughter who followed him to the bam every morning to milk the cow. I was the kid who drove the wheat truck to the elevator. Now I was a stranger who had invaded my father's space.
Faced with the mirror of my own mortality, I wondered if I, too, might someday fade away. Would I follow my father'S genetic pool and lose myself in a subconscious shadow? If I forgot someone's name or failed to add a punctuation mark to a manuscript, was I experiencing the early signs of dementia? What could I do to prevent my own disappearing act?
Propelled by my fears, I searched the Internet and checked stacks of books out of the library. I learned that the various illnesses leading to dementia might include viral infections, hypothyroidism, vitamin B12 deficiency, anemia, congestive heart failure, pellagra (niacin deficiency), TIAs, tumors, trauma to the brain, tuberculosis, autoimmune diseases, depression or multiple sclerosis. Because no one except the Almighty can truly understand the brain, even the experts differ as to the causes and contributing factors of dementia. But they aU agree that true dementia is irreversible. It has no cure. The key to coping with it is common sense and ingenuity.
I prayed that somewhere in the hidden depths of Dad's subconscious, he would experience peace. If God chose to snatch him from earth quickly or if he chose to prolong the journey, I prayed that Dad would be daily more aware of God's peace.
FOCUSING ON THE CAREGIVER
After I filled my brain cells with research and worked through the grief of my disappearing father, I realized the real victim of dementia is the
caregiver. My father lives in a private world of hidden memories and secret thoughts, but my mother fulfills her marriage vows where the "for better or for worse" has become the worst scenario.
As a registered nurse, my mother is trained to deal with the physical disabilities of a dementia patient, but the emotional stress when that patient is \ also husband can take an exacting toll. Communication is limited to brief commands: "Time to eat." "Time to go to bed." "Come with me." As the hours become days and the weeks months, her loneliness intensifies.
Peter Rabins rightly describes it as "the 36-hour day." Emotional and physical fatigue are constant companions while isolation steals joy. But the most difficult transition may be the role reversal as wife and husband become mother and child. Gone are the dreams of golden-age travel. Future plans now include plastic liners on the bed sheets, dwindling energy, uncontrollable violence and the possibility of nursing-home care.
In her recently published book, Helping Someone with Mental Illness, Rosalynn Carter writes, "We caregivers feel like we're the invisible people."
It is difficult for outsiders to understand the discouragement of daily care. Yet the church must address the needs of these disappearing saints. How can we encourage the caregivers and families who struggle with the emotional and physical trauma of the long good-bye?
• If the dementia patient can still attend church, talk with him. Do not isolate him in the one place that he seeks comfort The families suffering through dementia need the comfort of Christian fellowship. My
dad is still a unique human being who appreciates touch and is moved by the singing of the old hymns. My mother craves the compassion of a tender prayer and a friendly hug.
Again Rosalynn Carter reminds us, "Being in church, a place that should lend a safe haven for the distraught, instead was a place of dread. There was no one there who could encourage, counsel, or support "
• Reach out to the entire family . Playmates may tease the grandchildren about their "funny" grandpa. Adolescents may feel embarrassed and resentful. Children ask, "Why?" and the entire family dreads the future decisions they may be forced to make.
• Visit the home. The caregiver needs to communicate with other adults and the dementia patient often responds positively to visitors. Do not wait to bring a warm casserole or a favorite dessert. Consult the family about special dietary needs and prepare a dish in a disposable container. The taste buds do not fade with the mind and the caregiver will appreciate a reprieve from the planning of another meal.
• Give the caregiver a time-out. As you visit the patient, you may discover she is not as scary as you imagined. Your face may become familiar to her, and she will trust you to stay with her for an hour or more. Offer to sit with the patient while the caregiver drives to the grocery store, attends a prayer meeting or just walks among the flowers in the city park.
• Educate the congregation. Include resources on mental illness in the church library. Offer elective Sunday school classes on
Resources for families and caregivers
• Helping Someone with Mental Illness by Rosalynn Carter
• The Truth About Senility and How to Avoid It by Lawrence Galton
The 36 Hour Day by Nancy L. Mace and Peter V. Rabins, MD .
HOSPICE
The Alzhe imer's Association (1 -800-272-3900)
The National Stroke Association (303) 762 -0022
Eldercare locator Service 1-800-677- 1116
the struggles of the elderly. Provide speakers who can clarify dementia and suggest ways for the church to encourage and support their suffering families
• Pray. Call the caregiver and ask for specific prayer requests. Consider a Sunday school class project as daily prayer partners. Report each Sunday on answered requests and further needs.
PRAYERS FOR PEACE AND GRACE
Even after I researched dementia and settled my fears, my biggest struggle was the question, "How shall I pray?" I could not begin to fathom why God had allowed this horrible condition to afflict my dad, but how should I approach my Heavenly Father with the problem of my earthly father?
I knew Dad would be happier in heaven. I could visualize him there, talking with Peter and John, visiting with his parents and the Mennonite ancestors. But I did not want his death. I could not imagine staring at his body in a brass coffin
Then I remembered the promise of Jesus, recorded in John 14:27, "Peace I leave with you; my peace I give you .• do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid."
I prayed that somewhere in the hidden depths of Dad's subconscious, he would experience peace. If God chose to snatch him from earth quickly or if he chose to prolong the journey, I prayed that Dad would be daily more aware of God's peace.
For my mother, I prayed that she would experience the operational power of God's grace. I chose to ignore the long term prognosiS and just prayed for grace one day at a time.
Sometimes I woke at night, sensing that she may also be awake, changing sheets or crying out her frustrations to God. I prayed grace for those moments. No matter how long or how painful the good-bye, I am grateful that for the Christian, death has no sting.
Although I do not fully understand dementia, I know eternity is far better. "Thanks be to God He gives us the victory through our Lord Jesus Christ (1 Cor. 15:57) " •
Rebecca Thesman is a free-lance writer living in Lawrence, Kan.
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WHAT READERS SAY
The right reasons
The July editorial "Responding to the call of affluence" was a wonderful assessment of the many short-termers we get here in Mexico. My wife, Fran, and I say a hearty "Amen!" to what was written as we reflect on many experiences we have had hosting those who come "to do missions."
There are literally thousands of youth in Baja each year on short-term missions trips. Some programs boast of 5,000 participants in one year Houses are built, vacation Bible school programs are run, orphanages are helped and churches are established. Our own experience includes hosting some 400 Youth Mission International volunteers each year and participating in the site selection of Baja Mission Outreach, the Fresno Pacific Univeristy short-term missions experience.
What isn't reported is what happened to our church just this past Sunday. After the groups left with a rousing and exciting Saturday afternoon program, we invited the church, full of guests - mostly children and momsto come back for Sunday school and our service the next day.
To our frustration, not one new child or adult came. When I wondered aloud at this, my fellow Mexican church members responded, "To get the crowds we would have to change our skin color and have money. That's why they come, not because they are responding to a spiritual need."
Fran and I believe in short-term evangelism. We intend to continue our involvement in helping these groups and have supported our children'S short term trips. We recognize the tremendous discipleship and life changes that take place among our youth while on these trips. Several converts in our church were reached through short-term missions.
But we are disturbed by what many perceive short-term missions to be. It does not alleviate one's own responsibility; many who come on a missions trip have never before shared with anyone in their own country. Others come for the fun of it. Others have the attitude that the quality of what is done
is all right even if done carelessly or thoughtlessly. After all, we are in Mexico.
The financial statistics are really staggering. YMI's SOAR Pacific has a nominal fee for the IS-day program, including nine days in Mexico. This includes a fantastic orientation program and all on-site transportation and costs But it does not include the cost of traveling to California. Many come from Canada and even as far away as Halifax, Nova Scotia. The amount spent on this one trip is several times what we give to our Mexican national church in one year for their ministry. And they really could use more help.
How do we justify this while we spend so much on our own trips? We know of churches which contribute more to short-term mission trips than to long-term missionaries or to MBMS International. Do we really think it has a greater effect?
One thing the short-term missions trip just completed showed our small congregation is that the Mexican Christians will have to do the evangelizing themselves. Short-termers will just not get it done for us. Incarnational ministry is long term.
Does that mean short-term missions groups are not welcome? No, please come! I and my Mexican brothers and sisters welcome you . But when you come, please come for the right reasons. Come to help the Mexicans do the work. Come prepared and, if possible, come with some experience Let the nationals set the agenda and do it through the local church.
Ron Penner Tijuana, Mexico
Ashot in the arm
Not long ago I shared the editor's attitude towards expensive , short-term mission trips by inexperienced participants ("Responding to the call ... of affluence," July.) I thOUght they tended to be a waste of limited resources
My attitude changed, however, when I visited with an experienced missionary who was about to return to India He was encouraging our church to send a short-term team in the following
year. I asked him, "Wouldn't it be better for me to send you $1,000 in support than to spend $1,000 on a plane ticket?" The answer was a decisive, "No ."
He explained how there are always people who are content to send a support check. He explained how a shortterm time can be an incredible shot in the arm for long-term workers. He also pointed out that short-term experiences often lead to a lifetime call to missions. In fact, this "lifer" was a product of a summer outreach into the Middle East.
My attitude was further rearranged when our church sent two individuals to Lithuania to encourage and pray for a MBMS International missionary family sent out from our congregation. These missionaries were in the midst of hard times and the ministry they received during a lO-day visit from these individuals was a critical factor in their decision to complete their term
For these and other reasons I am an ongoing supporter of short-term mission teams. Our church is committed to pursuing one mission each year and we already have a three-year waiting list of sites.
Sure, there are going to be people who want to go for the wrong reasons but there are also many people who go with compelling reasons. Missions trips are and will continue to be a critical part of world missions strategy.
Dave 1biessen Clovis, Calif
Aconfusing statement
A delegate from our church to the U.S Conference reported that the discussion regarding the paper on homosexuality was thoughtful and measured. Important insights were raised from the floor. The issue has become so politicized that any amount of calmness in discussing it is welcome.
While the author of the paper on homosexuality Ouly) calls for "a clear response," I found much that was confusing
The paper states that there is "no conclusive scientific evidence" for the claim by homosexuals that their orien-
tation is legitimate because it is genetically derived. But that is true only because the purported "cause" is simplistically posed as either a genetic or a learned/conditioned response. Genetics is not a complete explanation for the orientation of all gays. But there are good reasons to think that genetic factors often playa role, along with other factors, in the creation of a homosexual orientation.
It is also wrong to claim that homosexuals themselves base their legitimacy on the genetic argument. Many gays are vociferously opposed to the argument that genetics either causes or legitimates their orientation. The paper affirmed that some "have struggled with the orientation question from childhood." So do those who presented this paper actually accept the genetic argument? Or do they blame it all on parents?
There are only two sentences in the entire article that directly attempt to give a specific biblical argument against homosexuality The rest of the scriptural references deal with heterosexuality and with sexual discipline and could be affirmed by Christian gays in committed relationships.
With regard to the meaning of the first chapters of Romans, the paper does not even hint that interpreters and conservative evangelical scholars do not at all agree on their meaning. The paper claims that homosexuality is "expressly forbidden" in the Old Testament because it violates the image of God expressed in the union of male and female. Nothing in the Leviticus texts (18:22 and 20: 13) even hints at that rationale. The context alludes almost entirely to the shame of "uncovering nakedness," whatever that means. In the absence of a careful exegetical and theological argument, the claim made in the paper is simply an arbitrary assertion. Moreover, these verses are in the purity code that was so radically changed by Jesus that Paul and the rest of the early Gentile church denied that it continued to be applicable to them in any literal sense.
Since monogamous homosexual unions have been denounced, and since the paper admits that perhaps it is only some bisexuals who can be converted to heterosexuality, the paper reaches the logical conclusion that homosexuals must be entirely celibate
But then we must wrestle with the strong likelihood that we are contradicting a biblical teaching on spiritual gifts that has been very important for us. Jesus said that celibacy is a gift (Mt. 19) and Paul insisted that such gifts are given to individuals (1 Cor. 7). cannot, therefore, be demanded of entire classes of Christians. To demand that all those with a homosexual orientation must be celibate is to strip celibacy of its spiritual meaning and is to make of it a form of legalistic compulsion.
After thinking and writing on the question of sexuality for several years, I have concluded that there is a sexual crisis in our culture and in our churches, that we cannot derive an adequate position on homosexuality by paying attention only to the biblical passages that specifically mention it, and that, therefore, it is necessary to go to a much wider circle of texts to understand how the scriptures would guide our thoughts on both heterosexual and homosexual issues.
Delbert
Wiens Fresno, Calif.
'Confessional confusion'
I have been doing quite a lot of thinking regarding our MB Confession of Faith and admit that I am experiencing "confessional confusion."
What if a current member disagrees with these revisions? Should he then drop his membership? LynnJost, chair of the Board of Faith and Life, says the Confession "becomes prescriptive when the church as a whole says this is what we're going to accept. Then it becomes prescriptive for me as an individual." ("Vision and Revision," July) OK, I guess the answer is ''Yes! The membership rolls should be purged."
I confess that I'm confused because later on Jost says that, "The Confession prescribes what I'm willing to teach or to be taught .it doesn't mean that people have to sign off on each of these details in order to join the church with integrity "
Wait. Maybe the answer to the question of membership should be "No! Let's accept almost everybody." If someone who has attended our local church reads our Confession and decides against pursuing membership because of disagreements with our doctrine, is that a bad thing?
But what if our own children who desire baptism (and implicitly membership) don't agree with parts of the Confession? What do we do? What would happen over several generations to the MB Church? What happened to the Anabaptists from 1535 to 1860? Talk about confessional confusion!
Several of my brethren in the Dinuba MB church have stated their longing for a shorter, more concise CF. What articles should be shortened or omitted altogether?
Consider the following two possibilities. Maybe we should accept as members anyone who has been baptized for salvation as an infant . We could then drop Article 8: Christian Baptism. Some MB members believe that since God has blessed America in a special way we should be willing to defend her by active participation in the military. We could then at least drop part of Article 12: Society and State where it makes reference to "Christian Allegiance in Society" and drop part of Article 13: Love and Nonresistance where it talks about "Christian Peacemaking."
Seriously now, are there central doctrinal statements that all MB members should confess? I agree with Don Ratzlaff when he wrote, "We are all exclusionists to some degree. The real question is where, not if, we draw the line" ("In and out," May 1998) . Do we ignore "central doctrinal statements" when we consider membership in the MB Church?
After discussing "The Radicals," a film about the beginning of the Anabaptists, one of our local church leaders expressed relief when he said in our Sunday school class that "we have come a long way since the days of the early MBs." I respond that "maybe we have come too far!"
Don R. Warkentin Dinuba, Calif.
The Christian Leader welcomes brief letters of relevance to the Mennonite Brethren Church. All letters must be signed and will be edited for clarity and length. Send letters to Christian Leader, Box V, Hillsboro, KS 67063; fax: 316947-3266; e-mail : chleader@southwind.net.
BY PHILIP WIEBE
Extraordinarily ordinary
We need people who are willing to try new things and break new ground. But sometimes I think ordinary soakers get a bum rap these days.
ONE OF THE GREAT perceived curses of our age, it seems, is to be thought of as "ordinary." Everybody wants to be dif-
ferent. Of course, in our day of mass advertising and trendiness, many people would like to be different in exactly the same fashion as millions of other people, but that's another story. The reality is that today, a regular, honest, hard-working person is often considered less honorable and praiseworthy than borrrrring.
As a boring family man myself, I could take offense at that . But in fact it doesn't bother me a bit. Especially when I see the things some people do to be considered not boring:
• Getting things pierced. It's not that I mind guys wearing earrings (those "rebel" looks such as long hair and pierced ears were actually signs of extreme devotion in the Old Testament - see Num. 6:5, Exod. 21:5-6) but I've always wondered why anyone, man or woman, would want to punch holes in various lobes of skin. Just thinking of the word "pierce" sends me into an involuntary whimper.
• Attending rock concerts. There was quite a flutter of excitement among our state's 40 to 50-yearolds when those famous rock codgers The Rolling Stones came to Portland last year. My personal feeling about the whole thing was, "I'd rather be a dweeb than deaf." I like rock music and once toured with a band myself, but frankly began to sour on the concert experience 15 years ago when a popular Christian group I saw played at such a ferocious volume that my ears wouldn't stop ringing for days .
• Going snowboarding. I would
actually like to try this. But if I already have enough trouble with two skinny boards attached to my feet, how would I do with one? People snowboarding for the first time, I can't help noticing, are forever performing spectacular face plants, often while merely standing there.
• Taking up in-line skating. OK! I really did
this on my 40th birthday. Not to be cool, but because I thought it would be something healthful and fun to do with my son. So I strapped on my new skates and surprise, didn't end up in the hospital. In reality I turned out to be a decent (if pokey) skater, though decidedly uncool in wrist pads and helmet.
Igot to thinking about the trouble with ordinary while looking for a Tshirt recently in Glenwood Springs, Colo. All I wanted was a basic "Glenwood Hot Springs" logo or something to remind me of the rambling old resort that remains one of my favorite vacation spots. But I couldn't find anything like that. Mostly what I saw were shirts depicting the area's more adventurous offerings such as whitewater rafting, backpacking, rock climbing, and mountain biking. Couldn't anyone give me a simple "I soaked at Glenwood?" Too dull, I guess.
In no way am I trying to disparage the adventurous spirit. We need people who are willing to try new things and break new ground. But sometimes I think ordinary soakers get a bum rap these days. Even in the church we can get so wrapped up
with everything new and different, we forget that everyday devotion and boring consistency go a long way in God's kingdom.
At times I wonder, in fact, if today's truly extraordinary folks are the ones content to be ordinary. Even the kind of behavior you'd think would represent the norm has become more and more unusual, such as:
• People who like their church. They attend every week, are happy to get (and stay) involved in ministry and service and enjoy singing both hymns and choruses. Strangest of all, they can't find anything to complain about.
• People who enjoy being married. They don't see marriage as a trial to endure or an exercise in compromise or something that needs "spicing up" after a few years. They just revel daily in the ultimate partnership and strongest human connection on earth.
• People who like to work. I'm not talking about obsessive workaholics. I mean those who would just as soon work at something challenging and productive for a living as opposed to winning the lottery jackpot or retiring at 40 as a stock-market millionaire. An occasional round of golf is nice, sure, but every day? No thanks.
• People who don't need to be entertained. They have zero interest in celebrity doings or the glitzy goings-on of Hollywood. They may take in an occasional movie or 1V show (if it merits genuine rather than "nothing else is on" interest) but would frankly rather read a book or watch a sunset.
• People who are content. They're not always looking for something bigger, better, or newer to make them happy tomorrow, but try to make the most of today . They realize life isn't perfect and not everything goes their way - which is partly what makes them content. Every day God somehow touches ordinary life with his extraordinary grace
Celebrating the Mission!
Mennonite Brethren from across the nation gathered in La Mirada, Calif. in July to celebrate what God is doing in their denomination. Mission USA together with new church plants and churches participating in renewal programs, joined the celebration with reports of good news!
Durwin and Beverlee Keck, their daughter Molly and other representatives of the new church plant in La Mirada were encouraged by the delegation during a time of prayer. Journey Community Church has a core of about 40 people, many of whom are "Generation X-ers" (adults in their 20s and 30s)
Paul and Jini Roble are church planters in the Salt Lake City, Utah area. Paul shared their vision for the South Mountain Community Church and reported that a small group is currently meeting.
MISSIO N USA BOARD:
Ed Bosc:hman, Phoenix, AZ.,
Chuck Buller, Visalia, CA.
Karin Enns, Dinuba, CA
Phil Glanzer, New Hope, MN
Joe Johns, Weolherford, OK
Loretto Jost, Aurora, NE
Nancy Loverty, Jones, OK
Stephen Reimer, Shafter, CA
Randy Steinert, Bakersfield, CA
TIm Sullivan, Hillsboro, KS
Brent Warkentin, pastor of the Buhler, Kansas MB Church, one of 28 churches involved in Mission Analysis, shared the positive impact they have experienced Mission USA seeks to work with churches to assess strengths and identify weaknesses through Mission Analysis, a self-study on church health and effectiveness.
Don Morris, pastor of the Pine Acres Church in Weatherford, Okla., a Mission USA target church last year, reports that the church has made prayer a priority, enjoyed record attendance during April and May, and has begun construction of an addition to its building
Gary Wall, Lodi, CA
Ex OHido Members:
Henry Dick, Fresno, CA.
Ointon Grenz, Bismark, N.D.
Bruce Porter, Fresno, CA
Roland Reimer, Wichita, KS.
Clint Seibel, Hillsboro, KS
Jim Westgote, Fresno, CA
INQUIRING MINDS
BY MARVIN HEIN
QWhat is the Mennonite Brethren "spin" on the Southern Baptist Convention statement on husband-wife relationshiPs?
(MiNNEsOTA)
AFor those not acquainted with a recent statement presented at a Salt Lake City convention of Southern Baptists, the major ideas are as follows: The family is the foundational institution of human society. Marriage is a lifetime commitment of one man and one woman. Both sexes are of equal worth, both created in God's image. The husband is to love the wife like Christ loves the churchproviding, protecting and leading. The wife is to submit graciously to the husband as the church does to Christ. She is her husband's equal, but nevertheless respects her husband and serves as his helper.
I see nothing in those words that cannot be adequately defended in the New Testament. In my mind, it is not so much what is said in the statement that has sent media critics into orbit; it is what is not said and what critics think typical Southern Baptists (and other evangelicals) believe about the relationship between husband and wife.
The statement may not be perfect. Few are. Perhaps it doesn't say strongly enough that leadership in the marital relationship follows a team approach, though we also have to say that sometimes one person needs to take the lead.
An article on the Salt Lake City statement that accompanied my inquirer's question included a cartoon. The cartoon shows a well dressed man dragging a woman by a hank of hair along the street. She is flat on the ground. A man and woman, informally dressed, have just passed by the wife-dragging man and the one says to the other as they glance backwards: "Southern Baptist."
It seems to me that the cartoon says far more about the cartoonist than about the Southern Baptists. This journalist is characterizing Southern Baptist males as Neanderthals who drag women around by their hair. The cartoonist did
not get that impression from the Baptist Faith and Message report, but likely from his own prejudices and presumptions about Baptists in general.
It may well be that there are Southern Baptist (as well as Mennonite) men who say the right words about husbandwife relationships, but who dominate women like Archie Bunker lorded over his wife in the 1970's television sitcom.
The cartoonist may know such a Baptist man. However, that stance cannot be derived from the official statement.
If there is to be criticism of Southern Baptist views on the women's issue, the critics
that the three aforementioned people gave their lives to such "spiritual" peacemaking. Behind the question is also the troubling thought that too often in our day we preach "peace at any cost."
It may well be that there are Southern Baptist (as well as Mennonite) men who say the right
It is not fair to separate so-called "spiritual" peacemaking from a reconciliation that arises out of a sense of justice that in turn calls men and women to be right with one another. A friend of mine has words about hus- noted that Jesus talked about more band-wife rela-
tionships, but who dominate women like Archie Bunker lorded over his wife in the 1970's
television sitcom. referred to "Herod the
than peace that comes from being born again. He talked to the Samaritans about the peace that ought to exist between Israelis and Gentiles. Moreover, Jesus entered the political arena when he would do well to provide other evidence that contradicts the official statement It appears to me that to ridicule the statement is to argue against what the Bible says.
QJesus said: "Blessed are the peacemakers for they shall be called the sons of God. "John the Baptist, Jesus and Paul dedicated their lives to promoting spiritual peace between God and individual members of society. As a result of obeying God they were murdered. DidJesus not understand his own statement in Mt. 5:9 or do we need to rethink our interpretation? (CALIFORNIA)
ABecause I have visited with the inquirer, I know that he feels strongly that the Matthew 5:9 passage speaks primarily about "spiritual" peacemaking. His assertion is fox." John the Baptist made some very political statements, the chief of which resulted in his decapitation. The spiritual and social implications of the gospel were not and cannot be so simply divided.
Have a question about a Bible passage, doctrine, conference policy, or other spiritual issue? Send it to "Inquiring Minds," c/o Marvin Hein, 4812 E. Butler, Fresno, CA 93727.
Peacemakers may well suffer death and still be "blessed." Survival has little or nothing to do with being blessed. The man who preaches and practices either so-called "spiritual" or "social" (justice-oriented) peace has no guarantee that he will be accepted or remain alive.
To be blessed is to be congratulated by God that you have done the right thing. To be blessed is to have the inner confidence that you have done what is right, regardless of the consequences To practice shalom, whether by evangelizing or giving a cup of cold water to drink, is to try to restore people and places to what they are meant to be. To do that results in being blessed.
ON THE ]OUlLl\JEY
BY ROSE BUSCHMAN
A lot of living
By the time our conversation ended we had formulated a joint proposal that she and I would... do some teaching in a summer-school program .
I'VE DONE A LOT of living in the last few weeks, more than I normally do in such a short period of time. Just to give you an
idea, among other things, I
• slept under a mosquito net for two weeks and, yes, I was taking antimalarial medication.
• stroked the back of a live, "sacred" alligator. I have a picture to prove it.
• attended a civil and church wedding and sat with the extended family, even though I didn't know the bride and groom.
• wore a head covering in church in keeping with the practice of other women in the church.
• learned the More (pronounced mor-aye) word for thank you : barka.
• attended several church worship services where the message was given in French and simultaneously translated into More and Dioula (few-lah). These services were two to three hours in length, but really didn't seem that long at all.
• sang gospel songs and choruses in French and More .
• attended several Bible conference sessions dealing with the past, present and future of Israel.
• spent an evening with representatives from the Nehemiah Group (about 100 young adults, ages 18-29, from many of the local churches in Bobo-Dioulasso) discussing what they and the young people in my home church do in terms of a Christian testimony, especially as it relates to evangelism
• taught 17 lessons of right-brain activities (using a math format) in a summer school for junior high and high school students. I used a mixture
of French, English, sign language and smiles!
• lived in the home of a Burkinabe family and shared their life, meals and hospitality. I enjoyed the
tasty food and the fresh bread we were served at every meal.
• spent an afternoon visiting with Mennonite Brethren missionaries Phil and Carol Bergen and Clint and Carla Bergen and their families .
For me that's a lot of living in two weeks time!
It all began last summer when I visited my friend, Gillian, in England and we started talking about her proposed trip to Burkina Faso this summer. She had been there to visit the family of a Burkinabe student she met a number of years earlier in Morocco.
Now she was being asked to come back for another visit, but she didn't want to go unless she had something specific to do. By the time our conversation ended we had formulated a joint proposal that she and I would go together and do some teaching in a summer school program thereGillian in English as a Second Language (using Bible stories) and I in right-brain math activities. Her contact person, the principal of a private Christian school there, was very open to the idea.
A year of planning ensued. On a rtWednesday in July, my husband and I gathered up our four suitcases, one box and two carry-ons and took off for the local airport and flew to Paris. We overnighted there and then met Gillian at the airport for our flight down to Ouagadougou (wah-gahdoo-goo), the capital of Burkina Faso. This small country in West Mrica is
just north of the Ivory Coast.
We were guests of Bruno Zoungrana and his wife, Ella, and their almost three-year-old son, Othniel. They live in Bobo-Dioulasso, (dee-oolab-soh) a five-hour drive by car or bus from the capital I learned a lot on this visit and came home with a great deal of respect for my Burkinabe brothers and sisters in the Lord
I visited a number of homes, and in each one, there was some visible declaration that this was a Christian home. Our host family had a plaque prominently displayed proclaiming "But as for me and my house, we will serve the Lord ." Another home had one dealing with "Christ the unseen host at every meal." The home of a Gideon had the Gideon symbol displayed on the door.
A significant number of both men and women wore clothes made from "Christian" fabric. These cotton prints included the symbol of the cross , fish or dove, with phrases such as "Jesus is Lord" printed in bold letters. One woman had the words "PROCLAIM JESUS" prominently embroidered on her dress. (What in my house immediately tells those who enter that mine is a Christian home?)
At every church service they had two offerings. For the most part, these Christians have very limited resources but they still give twice. The first offering is their tithe and is designated for outreach evangelism. The second offering is for those who want to give above their tithe to support the expenses of the local church. What would happen in our churches back home if we did that?
I was reminded of the African saying, "It takes a village to raise a child" when I saw how children were admonished and/or cared for by any nearby adult when they misbehaved or needed help. This happened frequently in the church, on the street and in the home. Would American children be as well behaved if we all cared more for those around us?
Thank you, Jesus, for giving me these two weeks. Barka, Yesu!
Bionic hearing is music to his ears
BY CON NIE FABER
• Thanks to faith and modern technology, a Mennonite Brethren pastor who was deaf can now hear again
k!FTER LMNG virtually in silence for about five years, Mennonite rethren pastor Gaylord Goertzen is glad he can hear the voices of the children in his congregation again - even when he preaches.
Last spring, Goertzen was one of the last 100 individuals chosen by the University of Iowa to participate in a cochlear implant experiment. While the implant has restored a degree of normalcy to his life, being dependent on technology to hear does not make for a normal life.
"When it comes to ears, I'm the Bionic Man," quips Goertzen, referring to the television character with superior abilities thanks to state-of-the-art electronics ."But artificial hearing isn't better - it's just bionic."
Goertzen can hear thanks to 24 electrodes on a hair-like wire implanted in the cochlea of his left ear. Thousands of little hair cells normally found on the cochlea have been destroyed by Meniere's disease, an autoimmune disorder affecting the inner ear that Goertzen has battled for more than half his life. Simply stated, the purpose of a cochlear implant is to artificially create the hair cells . Sounds picked up by a microphone Goertzen wears above his left ear are sent via a chord to a computerized speech processor worn
stimulate Goertzen's auditory nerves directly so that he can hear.
Bionic hearing requires that Goertzen always wears three pieces of equipment - the microphone, speech processor and coil - and be prepared at a moment's notice to change batteries to keep that equipment functioning.
Because a small number of electrodes are doing what thousands of hair cells normally do, artificial hearing has limitations "It's like comparing a grand piano to a child's toy (piano)," Goertzen says
A gift from God
"Hearing still takes a lot of work. My hearing is a long ways from perfect,'; says Goertzen. "Before (the implant) hearing was exhausting work and now it's not quite as exhausting. But I can function again. I feel like the Lord has given me my ministry back," he says.
Goertzen has learned to the high, squeaky Donald Duck-type sounds produced electronically as words, music or noise When he is aware of the subject, Goertzen says he can understand almost 100 percent of what is said. Descriptive adjectives remain the most difficult to translate. He remembers one situation in which the word "blueberry" eluded him.
After not using the phone for several years, Goertzen has resumed talking by phone although he has difficulty identi-
fying the caller by voice.
The purpose of the experiment Goertzen is a part of is to study strategies for translating sounds into electronic Signals. So Goertzen has been required to try several new, state-ofthe-art translation programs But each new program requires Goertzen to learn to hear again. He admits the process has been difficult.
"I remind myself that (new programs) are God's way of saying, 'Remember you are deaf,'" Goertzen says. "Anything I hear is God's gift of grace. I realize how far I've come and the incredible grace God has given in allowing me to hear as I have."
Fighting chronic illness
While the surgery has addressed Goertzen's hearing, it has not solved the other symptoms of Meniere's: dizziness, fatigue, achiness and stomach pains. Severe dizziness continues to be Goertzen's biggest concern and the most debilitating aspect of the disease.
"This disease saps all of Gaylord's energy," says Goertzen's wife, Peggy. "His ability to fight illness and cope with normal kinds of pressure in daily situations is all affected. Living is a real effort."
Peggy believes it's the prayers of many people, including their parents and members of the Ebenfeld MB Church, that make it possible for Gaylord to preach each Sunday. The Goertzens have served the rural Hillsboro congregation of 125 families since 1988.
Readers first learned of tbe cballenges
"The fact that Gaylord communicates so well in the woron his belt. The processor changes the sounds to electronic signals which are sent to a FM receiver worn on the left side of his head. The receiver coil relays the electronic signal to a receiver one inch wide, three inches long and about one-quarter of an inch thick embedded in his skull.
The receiver prompts the electrodes implanted in the cochlea to
ship service is a miracle," Peggy says. "It's an answer to prayer that he can move around when he speaks and come across with such force - because during the week my husband is sick most ofthe time."
GCl:plord Goertzen faces as a deaf pastor in 1995. Given the recent cbanges in bis life, we tbougbt it was time to visit witb Goertzen for an update. -tbe editors Gaylord agrees, saying, "The affirmation and help of people at church have made all the difference in the world."
Thanks to the implant, Peggy and their children can communicate with him again. One of their four children lives at home; two are married and a third has left for college. Prior to the implant, they needed to repeat things four or five times before Gaylord would understand them. Talking in the car or in the dark was impossible
"It was lonely at times," Peggy says. "Now Gaylord wants to talk more than he did before. Before the surgery, he worked so hard at communicating in a public situation that when he got home he didn't want to talk. It was so much work. Now that he has 50 to 60 percent of his hearing back, he's more willing to talk and enjoys talking. That makes us all feel better."
Peggy says Gaylord has enjoyed being part of such a sophisticated and successful experiment. But agreeing to the surgery involved careful consideration on their part since the procedure destroyed what little remained of Goertzen's hearing in his left ear. Surgery in 1977 had destroyed all hearing in his right ear.
"They don't give any guarantees on this surgery," she says "This is a last resort. It means you have no other options .
"It took something for me to say that even if Gaylord stays totally deaf
we will be all right; our marriage will be all right. God will be with us even if it doesn't work," she says.
"When you first get married you say those vows and you have no clue what they mean - 'in sickness and in health till death do us part,'" Peggy says. ''You just think everything is going to be perfect. Accepting the fact that they aren't is hard."
Leaming to value things about her spouse other than his health was important, she adds As his hearing decreased, she and Gaylord found strength in just being together and they learned to communicate nonverbally.
Today the Goertzens enjoy being able to converse together again. They take every opportunity to be together in a quiet setting, facing one another because that's when Gaylord hears best. "When we sit like this, he can understand almost everything I say," Peggy says.
Optimism for the future
While Goertzen was diagnosed with Meniere's disease in 1970, in hindsight Peggy realizes he suffered many of the symptoms during their courtship years earlier. Because Goertzen was serving with the u S Air Force when diagnosed, he is eligible for veteran's bene-
IIAnything I hear is God's gift of grace. I realize how far I've come and the incredible grace God has given in aI/owing me to hear as I have. II
-GAYLORD GOERTZEN
fits, which has eliminated much of the financial stress associated with a chronic illness.
Up until the early 1990s, changes in Goertzen's hearing were offset by hearing aid adjustments. But in 1991 he was informed that a new hearing aid would no longer help. Eventually his ability to discriminate words without looking at the person speaking dropped to 2 percent and he was classified as "profoundly deaf."
Goertzen describes his bionic hearing as God's way of providing healing. Goertzen knows that someday the implant could fail- tomorrow or 20 years from now - and that the surgery will have to be repeated. Nevertheless, he is optimistic about the future.
"When the dizziness comes it still wipes me out," Goertzen says "It's kind of a cloud hanging over you but you just don't think about it. Now somehow it's not quite so totallyoverwhelming. There are times I almost forget that there is a problem . I get excited about something and I forget for a while."
And Goertzen admits that hearing the cries of his first grandchild this summer was one of those moments. For Goertzen being able to hear little Margaret Ann grow up is a gift from God.
In this mirror image, Goertzen's implant is almost camouflaged by his hair (far right of the photo).
On the road to faith in Christ with Journey
BY NATALEE ROTH
• The new Mission USA church plant in the L.A. area is reaching Generation Xers by offering a faith community for young adults looking for acceptance and belonging.
DURWIN AND Beverlee Keck have identified a new unreached people group. This group does not live, however, somewhere across the ocean; they are found here in America. This group is Generation X, people who are in their twenties and thirties .
To reach these young adults with the good news of Christ Jesus, the Kecks are working under the auspices of Mission USA to plant Journey Community Church in La Mirada, Calif., using a cell-group model.
"A massive worldview shift"
Understanding the unique characteristics of this generation is key to ministry among them. Following World War II eighty million babies were born in about a IS-year period; this is now known as the baby boom. Then from 1965 to 1980 births dropped in half and the new, smaller generation was lost in the shadows. Boomers named this group Generation X or the baby busters, because they busted the boom, says Keck.
The difference between the boomers, now in their forties and fifties, and busters, now in their twenties and thirties represents the reason Generation X is now virtually missing in the church, says Keck "It's much more of a massive worldview shift than it is just another generation gap," he says.
Keck, a boomer, believes Generation Xers don't share any of the common assumptions his generation grew up with, such as the belief that the Bible is a basis for absolute truth and morality.
"In fact," he says, "they're not even looking at truth as propositional. They're not saying, 'Give me evidence
so that I can believe in Christianity.' (We've discovered that) for the most part they're just looking for some real people that really are genuine and authentic."
Keck describes a range of beliefs about the church which are held by Generation Xers On the negative end the church is seen as unauthentic or hypocritical. On the more positive end it's seen as a quaint cultural phenomenon that has meaning for some, but not for them
Jeremy Dorse, a buster who has joined the Kecks in the leadership of Journey Community Church, believes the church needs to minister to his generation in a new way.
"(Generation Xers are) going to see the relationships of the people of Journey and say, 'There's something here.' And we are going to rely on the Holy Spirit to penetrate their souls with
truth," he says.
Keck says that there is a subculture of people in Generation X who are very open to religious things. This openness to religion includes openness to Eastern religions, the New Age movement and other popular religions, says Keck. "(It's) kind of taking the individualism of the sixties and the seventies to yet another extreme. (Generation Xers are saying) 'Don't tell me about your doctrines or your worship styles; hang around with me and let me figure out who you really are. '"
Cell groups: a paradigm shift
The Kecks began meeting with a small group in their home last summer. Keck says the people enjoyed the simplicity of being in a cell group every week
"It became something of a paradigm shift," Keck says. "One of the key guys
Representatives of Journey Community Church of La Mirada. Calif•• receive a prayer of blessing from Mission USA executive director Ed Boschman in July at the U.S. Conference convention. From left are Jeremy Dorse. Beverlee Keck. Molly Keck and Pastor Durwin Keck.
in the group had been in church for 30 years and he said, 'I've grown more in this setting in the last six or eight months than in the other 30 years. '"
By the fall of 1997 the Kecks began to wonder whether God was calling them to plant a church. Keck had recently left the staff of a church and both Durwin and Beverlee had worked with Campus Crusade for Christ and at two multistaff churches in adult ministries in the past.
After an assessment affirmed that Keck was gifted and equipped to be a church planter, they decided to move ahead.
In November the Kecks began sharing their vision with others and by the first of the year about 30 people had joined them. The group decided to affiliate with the Pacific District Conference.
Beverlee grew up at the Reedley MB Church and is related to Chuck Buller, the pastor of Neighborhood Church, the MB congregation in Visalia, Calif.
Keck says, "We didn't want to just be independent and out there on our own, (so we chose) to voluntarily come under the submission and accountability of an association like this. That just seemed healthy to us, even though we
realized there would be some baggage in that and that it wouldn't be perfect."
The church in microcosm
Journey is unique in that everyone involved in the congregation is part of a cell group of eight to 15 people. Currently, three cell groups totaling about 40 people meet together.
"J ourney has really tried to throw out our traditional sense of what the church is," Keck says. "Within biblical standards, we're having to kind of rethink how we incarnate the love of Christ and bring [nonbelievers] into the thing that they're most hungry for, and that is a sense of community and belonging. "
Keck, who was introduced to the cell model at a conference, says that in this model, small groups are more than just a program of the larger church. "The cell group is really the church in microcosm," says Keck.
Dorse agrees and says, "We realized that, 'You know what? This is church. This is what church oUght to be.' Even just being in a circle and being able to look into someone's eyes - there's a bonding of relationships that happens. Not like in your traditional church where you're not looking at one anoth-
er. You just see the backside of someone who sits in front of you, who you really don't know."
Keck says cell groups are effective for building trust and accountability. "Because building a sense of community is such a huge need in our culture, it's our belief that that can't happen in groups of more than 12 to 15 people," says Keck. "So when a church is trying to build community in a congregation or worship service of 500 people, they're just doomed to fail. Or it'll remain at a certain level of superficiality. It's just a logistical problem."
Keck says the cell model is akin to the house churches described in the New Testament. He believes Jesus modeled reaching small groups in that he taught the multitudes, but primarily focused on a smaller setting with his circle of disciples.
Proclaiming the Word
Sunday celebrations will also be significant for the Journey congregation, says Keck. The service will be contemporary in nature and Keck will be one of three or four teachers who will present the morning Bible lesson. The first Sunday service is scheduled for Sept. 27. In preparation for the opening ser-
Journey builds community and Christ-like followers
SINGLE
ADULTS account for sixty percent of the adults in Los Angeles, says Durwin Keck, pastor of Journey Community Church, while the national average is over forty percent. So he and other l.A. pastors have had to rethink their assumptions about the family.
Ministering to single adults is one of the goals of Journey , the most recent church planting venture adopted by Mission USA. Keck says demonstrating grace and acceptance to all people while encouraging them to become more like Christ is their goal. The term "journey" captures that movement, say JCC leaders, and is also a popular word in today's culture
Jeremy Dorse , a Genera-
tion Xer and a Journey leader , says, "Hopefully Journey will create that environment where people can be heard and accepted. That acceptance isn't a b lind acceptance of their values but a place where they can express what they be l ieve Hopefully through the love of the Christian community they will see something different "
"We think the Christian life is a process of growth and development to become more like Jesus Christ," says Keck. "We want to emphasize that continuum of growth When people become a part of Journey, there's incredible freedom and acceptance of where they are - even if they're not with the Lord yet."
BUilding a co mmun ity of
believers is a hallmark of the Anabaptist movement, says Keck "The early Anabaptists were really seeking to build commun ity outside all the chaos and craziness of the Reformation There's a kindred spirit in the roots that go way back with some of these people, though Uourney members) wouldn't think of themselves as Anabaptists "
Even though the Journey congrega tion has an Anabaptist philosophy regarding community, Keck says they were hesitant to affiliate with any denomination and Mennonite Brethren in particular because of negative stereotypes " It was interesting because none of our people except my wife knew anything about the Mennonite Brethren , " says
Keck "They were like, 'Well, does this mean we're going to be driving horses and buggies?' And with the busters in particular, the denominational th i ng was all of a sudden kind of a red flag for them."
Keck says the congregation worked through their concerns with the help of Ed Boschman, executive director of Mission USA, and Chuck Buller, MUSA board chair and pastor of Neighborhood Church in Visalia , Calif
Keck was impressed with Mission USA's kingdom mentality "They weren't neces sarily interested in just protecting the denominational territorykeeping all the c ultural history intact, but they stru ck me as people who were thi nking on a larger scal e. " - NR
IN BRIEF
FIRES : Mennonite Di saster Servi ce will rebuild seven houses destroyed by the fire s that ravaged Florida in May and June MDS had already set up a project si t e in Seminole County, Fla , in March after four tornadoes hit MDS exe cutive coordinator Tom Smucker say s MDS seldom see s two di sasters at the same location MDS plans to rebuild three hou ses destroyed by tornado es, so the proj ects in .Florida w ill run through March 1999 Volunteers are needed to help rebuild these homes Volunte ers can call the project site at (407)365 -6827 . Contribution s may be sent to MD S, PO Box 500, Akron, PA 17501 (M CC)
PRAYER WA LK : Members of the Butl er Avenue MB Church in Fre sno prayed for prote ction from future atta cks after the neighborhood wa s re c ently t e r r ori zed by a seri a l moleste r. Seve ral young girl s who live nea r the ch ur ch were attacked or threatened i n July None of the vi ct ims are from the church, but church member Diann Widaman say s, " They are part of our community , and the fear factor is so great right now We're tru sting that the Lord will protect us ." The attacks led the church to t ighten security for its vacat ion Bible school. (The Fresno Bee)
DIED: George Konrad, Sun Ci ty , Ariz , former f aculty member and adm inistrator at MB Biblica l Sem inary, died June 29 at the age of 69 He served at MBBS from 1966- 1983 as profe ssor of Chr ist ian education He was dean of students from 1966-71, academ ic dean from 1977 - 79 and act i ng president from 1976 - 77 At the mem o r i al serv i ce, Henry J . Schmidt, MBBS presi dent, said Konrad 's major cont ributions t o sem inary training w er e i n t he areas of small grou ps, relat iona l t heology , co un se li ng and family ministries. Th e memor ial serv ic e was held July 3 i n Sun City . Konrad is surv ived by his w ife Tina, son Gerald and w ife Char and daughter Delores and husband Oean . (MBBS)
vice, the current members 'are using surveys and mailings to introduce Journey to those living in a three-mile radius Keck says they hope to attract 200 people for the celebration.
The congregational meeting place is a sports club near Knotts Berry Farm Keck thinks it will be a nonthreatening environment for unchurched people and a good way for Christians to be immersed with people who don ' t know the Lord. The facility has several meeting rooms available for lease .
"Our hope is that the proclamation of the Word will happen on Sunday morning and the processing of the Word will happen in the cell group . The group can discuss the things that were taught on Sunday morning and talk about what it means for
"One of the core values of Journey is the value of empowering," Keck says. "We're committed to unleashing the body of Christ to be what God called it to be. We ' re allowing Jesus to be the head of the church rather than some board or pastoral team."
Rebecca Groff, a Generation Xer who has been part of the church since January, leads one of the cell groups She has been part of a more traditional church and believes the cell model at Journey allows the church to exist in the small groups. "What I appreciate is the realness of the people," says Groff. "Through relating with one another, we're practicing what we're learning about God," she says Keck says the leadership team has tried to focus the cell real life.
"We're not trying to completely decentralize the church to where there is no larger sense of congregation, but we're trying to make the cell the primary identity rather than the larger Sunday morning gathering," says Keck.
Keck anticipates that more people will attend
"We want to have integrity in terms of being based on the Scriptures, not just being like a support group or something."
-DURWIN KECK
weekly cell-group meetings than Sunday morning celebrations "We have decided to build into the DNA of this thing that the real connecting and community building will happen in that small setting People are going to be very loyal to their groups because they'll be receiving a lot "
Keck believes the cell model is a part of a worldwide church renewal. "Why didn't the church in China die? They had to meet in small settings in homes. 1 don't know that you can really say that one ministry form is better than another ministry form , because it is just a form But is seems 'to be one that God is really blessing right now "
Equipping the saints
Keck thinks his role as a pastor is to equip the saints to do the work of ministry. At Journey this involves training a facilitator for each cell group . The facilitator in each group leads singing and a Bible study and discussion. This way, he says , the church has not just one senior pastor but really as many pastors as there are cell groups
groups more on relationships than on content.
"We want to have integrity in terms of being based on the Scriptures, not just being like a support group or something," says Keck . "But in our culture - and especially for those who have come out of churches - probably our biggest deficits are in
integrity of relationships and in not studying the Word together."
Beyond bUilding relationships, Groff says the cell model is effective for evangelism " I have two non-Christian friends who are visiting the group and really valuing relationship and just wanting to seek truth So whereas they may not desire to go to a regular church service, they ' re comfortable coming to a home . " She says her friends, one of whom dabbled in Eastern religion a few years ago , tell her they find Journey refreshing.
Keck says Journey hopes to attract new people primarily through the network of believers in the cell groups.
"Our underlying assumption is that healthy churches grow," Keck says "What we're doing right now feels healthy to the people that are really plugged into it "
Keck doesn ' t see Journey becoming an explosive fast-growing church. But he does think the cell group model will bring people to Journey and to Jesus "If we do this right on the front end, within a couple of years we think we'll be growing very well," says Keck. •
Small groups hit bull's-eye for Topeka congregation
• When Topeka MB Church was selected as a Mission USA target church two years ago, they focused their attention and resources on small groups . The groups build relationships, are a tool for discipleship and reach non-Christians
fourth in a series of profiles
BY NATALEE ROTH
For nearly 40 years, Topeka (Kan.)
MB Church was a struggling congregation with a faithful attendance of about 60 people Then in 1994 they decided it was time for a change
First, the congregation moved from a hard-to-find cul-de-sac to a new location and a new facility two miles from a major shopping mall. Then two years ago they became one of the first Mission USA target churches as well as a Southern District Conference target church.
Along the way the congregation has experienced a steady numeric growth, 10 percent a year since 1989, and found a new sense of community.
Pastor Rick Eshbaugh says the TMBC
RIGHT: Pastor Rick Eshbaugh poses in front of the new meeting facility as it appeared in 1994. BELOW: The finished facility today.
leadership wanted to partner with Mission U SA to examine areas in the church and make improvements "We wanted to ask, 'What are the barriers that prevent this church from continuing to grow and be effective? Are there things that we can do to remove those barriers if we partner together? ' "
Ed Boschman, executive director of Mission USA, says the purpose of the
target church program is to covenant for one year with an existing church to partner with them for outreach and evangelism. He says the Topeka congregation completed the Mission Analysis survey in order to discover the degree of health they were enjoying in various areas of church life. They also received funding from Mission USA and committed to accept counsel and direction for two years
Eshbaugh praises the congregation for being open to changes and willing to take risks even when growth in ministry and numbers produced frustration as well as joy. Historically, TMBC had always been what Eshbaugh calls a single-cell church, which is a church with 60 to 70 people who are well acquainted. Now that the group is larger, the intimacy level is different and the congregation has struggled with not being
able to connect with everyone in the church.
One way the congregation is addressing this change is by intentionally focusing on small groups. Eshbaugh says their work with a church consultant prompted them to hire a pastor of adult ministries to help with small group development and discipleship ministries.
James Mason joined the staff about two years ago with responsibility for training and oversight of the church's small-group and assimilation ministries. He also oversees adult education.
Mason says the congregation has responded positively to the small groups; more than half of the adults participate. Starting the ministry has been a challenge because for many years the congregation was so small that it was a small group in itself. "We
have to become more intentional as we gather since there are more people to consider," he says.
Esther Ediger, one of the founding church members, says, "Topeka MB has a totally different atmosphere. We're much freer, we don't live under the burden as much - but we try to rejoice in our salvation "
Mason says his job is to help attenders become belongers. "It has to do with building community," he says "I create structures so that people who are obedient to evangelism are able to fulfill their call to be evangelists. Small groups are a tool for building relationships and they're a tool for discipleship ."
Mason believes an effective group experience happens when people are able to meet face-to-face and carry out the 60-plus "one another commands" of the New Testament. "Wherever you
Mason emphasizes leadership training
JAMES MASON, pastor of adult ministries at Topeka (Kan.) MB Church, says one of the biggest challenges in organizing small groups is finding leadership.
"People are fearful of leadership because of what they think it means," he says.
To alleviate some of this fear and to train leaders, Mason leads a 12-week program for all potential leaders called Model Group Training.
In the first part of the program Mason models leading a Bible study. Participants ask questions and talk about what they're doing along the way . Then each person takes turns leading Mason also teaches small -group principles and skills and defines what he expects leaders to commit to.
"They think they must be
a very knowledgeable teacher or a pastor," says Mason "But the people that have gone through training learn that their role is to facilitate. A lot of the fear is taken away."
Still, Mason believes that small-
group leaders really are front-line pastors. "We don't want to
see the phrase, 'one another' in the New Testament, somewhere around that phrase is a verb. 'Love, teach, admonish, encourage , serve' - it goes on and on and on," explains Mason.
Eshbaugh says, "We ' re trying to become more and more of a church where the people are trained and equipped to carry out the ministry rather than being just ministered to. We're trying to make them more ministers towards one another."
Mason strongly encourages people to join small groups. "I think we had it right in the early church that we meet in each others' homes. That's where we're able to teach each other, that's where we're able to worship together, that's where we ' re able to demonstrate love for one another."
Eshbaugh believes the small group helps people grow in their faith and fluid and they covenant for a period of time, usually three to nine months. When the time is up, members may recovenant and some members may move into a new group.
"Ultimately we want our groups to be open groups and for members to invite new peopie," he says.
Mason is also working to develop a leadership community.
Mason, pictured with his wife Kelly, joined the TMBC pastoral staff two years ago. He is responsible for small groups and discipleship ministries. push people into leadership. But if God has placed the desire on their hearts, and they have a passion, then we want to turn them loose," says Mason.
Leaders can choose a focus for the group, but Mason asks them to make sure they're incorporating Bible study. Topical studies are OK as long as the leader also does a Bible study at some point in the life of the
group All small groups incorporate basic themes of discipleship and prayer into what they do. A basic discipleship curriculum for new or young believers in the group is al so available
Ma son says a leader invites people to join the group rather than Mason assigning them to a particular group. The small groups are
This community will support one another and receive ongoing training
Mason currently
meets with the small group leaders individually and as a group to keep them accountable.
He says developing the small-group ministry has been a process . "You don't just go into a church and slap a program down - it happens over a long period of time as people develop It's a huge mind -set change , " he says - NR
James
allows for their needs to be met on a one-on-one basis. "It gives them the opportunity to be intimate in terms of where they are in their spiritual life and what's going on in their own personallife. It's a social environment for them and gives them the opportunity for outreach. It allows people wanting to come into our fellowship to assimilate. I think it becomes the core of what we want to become."
Mason says reaching out to non Christians is a challenge and that small groups can help congregations do so. "I think Christians need to have the
attendees . Mason says while people can choose either group, people in the same life stages tend to stay together. Fellowship, outreach and care are ABF essentials, says Mason . The ABFs have a teaching team so teachers can rotate and personality-centered classes can be avoided
Ediger says her ABF tries to do a monthly or bimonthly activity outside the church building. Members are encouraged to invite neighbors. While Ediger says her generation isn' t particularly attracted to the relaxed atmosphere of the class, younger people freedom to work on deep Christian issues (in small groups.) But over the life of the group they should be open to nonbelievers or new Christians.
"The church needs to move more into the marketplace, into the real world," says Mason. "When we meet
"The church should be the center of our world and the arm to our world."
enjoy it and the setting is more comfortable for newcomers. "We're trying to set an atmosphere so that new people will feel welcome in our church," she says.
IN BRIEF
EXPLOSION : No Mennonite Ce ntral /' Committee workers w ere injured in the Aug 7 bombings of U S embassies in the East African nation s of Kenya and Tan zania How ever , MCC Kenya volunteer Carolyn Schan reports that Eunice, a Maasai woman involved in an MC C bead project, was killed in the blast. Eunice was in Nairobi , the cap ital, to buy beads. The bus she was traveling on was near the u.s . embassy wh en the explosion occurred MCC helps Maasai women market their traditional beadwork in Afr ica and abroad, including through Ten Thousand Vi llages (MCC)
-JAMES MASON Mason says he seeks a balance between what in small groups it puts us out there. We're connected to the church, yet to the world.
"I love the church. But I don't like the notion that there are two worlds: the world of the church and the world of the mission field," says Mason. "The church should be the center of our world and the arm to our world."
In addition to small groups, Eshbaugh and his leaders see the church structure as having three levels: the small group, the community group and the large group which is the worship service. The level of intimacy decreases at each level. The community level is the midrange where people find it easy to participate; the Adult Bible Fellowship class on Sunday, for example.
"In terms of the intimacy, you can kind of slip in and out of a worship service and people won't really know much about you," Eshbaugh says. "But as you go down in terms of the size the intimacy goes up, as well as the ability to grow in terms of discipleship. You'll grow more in a small group than you will in just coming to a worship service "
Other changes include a revamped adult Sunday school class. "We tried to beef up the old Sunday school and make it more community-Oriented," Mason says. Currently two Adult Bible Fellowships meet, one mostly made up of young parents and the other mostly prime timers. Each class has about 25
people can identify with and what challenges them to move towards being the community of God.
"There's been kind of a face-to-back mentality, which is, I come to church and look at the back of someone's head. And that doesn't necessarily allow us to move towards helping us keep our commitments to Christ. So even if it's easier, even if it's what we deSire, it's not always good."
"They are definitely impacting their community," says Boschman. "I visited Sunday morning and really appreciated the vibrancy and the sense of joy and freedom and community that was evident there.
"Obviously those are the kinds of qualities that need to be present if we're going to incorporate seekers and pre-Christians into our Sunday celebrations," says Boschman. "Services have to be put together in a contemporary language and Topeka was certainly doing that ."
Mason says, "We're looking for renewal. But we also have a history. Some people might feel like we're trying to disregard what this church has been for many years We don't want to do that, because the church had great effectiveness for many years. But we're trying to move out. We want to turn from heads-in-tails-out to reaching our world I hope that we can do that effectively through groups."
•
EVACUATION: Fighting in tensified in the Democratic Republi c of Congo recently, prompting MBMS International and Mennonite Ce ntral Committee workers to leave the co untry Eight MCC workers left the country for So uth Africa Pakisa Tshimika, MBMSI secretary for Africa , and his family are in North America . Terry Sawatsky, co - director of MCC's Afri ca programs, reports, " Both sides in the current conflict are seasoned veterans and fighting reported in the east indicates battles are severe with high casualties " Thousands of young people have been volunteering to fight for the government in Kinshasa . Some people in the church are saying this is a time to fight , not to pray, reports Tshimika . (MCC, P. Tshimika)
Mec VOLUNTEER: Thirty-one people participated in a Serving And Learning Together (SALT) International orientation held at Mennonite Central Committee headquarters July 5- 10 SALT is a one-year program for young adults interested in living, learning and working oversea s Marlcela Bejar of Orange Cove , Calif , is beginning a one-year MCC assignment in Mexico City, where she will work with urban development. She received a bachelor's degree in accounting from Fresno Pacific University and is a member of Iglesia EI Buen Pastor of Orange Cove . (MCC)
, IN BRIEF
GRANT : Fre sno Pacific University recently rece ived a $6.4 million grant from the Activities Integrating Mathematics and Science (AIMS) Education Foundation The gift will be used to build and equip a math/science/technology center, endow two faculty chairs in math and science and continue scholarships for graduate and undergrad uate student s. "We are deeply grateful to the AIMS Education Foundation and to God for this , the largest gift in our university's history, " says FPU President Allen Carden . Construction is planned for 2001 · 2002 (FPU)
BALANCED: Auditors have confirmed that Tabor College has ended its 10th consecutive year with balanced operation s Jack Braun, vice president for advancement, reported that although the college did not reach its annual fund go al of $925 ,000 , the college enjoyed a year with the second highest total giving re cord in Tabor history Braun says , " Many people have made eternal financial investments in the lives of Tabor students by giving to the ministry of Tabor College . " Braun says other factors that helped to balance operations were increased revenues from endowment earnings and the receipt of several unrestricted estate gifts (TC)
CONVENTION : " Bus i ness and Faith Across Borders " is the theme of the Mennonite Economic Development
Asso c iate 's annual convention planned for Nov 12 - 15 in Dallas, Texa s Questions to be addressed are, What issues face businesses working in low- in come countries? How can Christians cross cultural and economic barriers at home? How can Christians put their faith to work on Monday morn i ng? Seminars will focus on iss ues such as international investment opportunities and how to help unemployed people start busines ses For more information about the convention, call MEDA toll -free at 1-800665 -7026 (MEDA)
Carmen Andres named editor of Christian Leader magazine
• Editor's office will be located on the West Coast.
CARMEN ANDRES of Sacramento, Calif , has been appointed editor of the Christian Leader by the U.S. Conference Board of Communications Andres will begin her new aSSignment Oct. 19 and will work from a West Coast office.
"In our search for an editor, the board looked at several well-qualified candidates, people who communicate well
and show a depth in
Andres is a 1989 graduate of Fresno Pacific University, where she earned her bachelor of arts degree in English and psychology. She holds a master of arts degree in English from California State University, Fresno.
"We anticipate Carmen leading us into new modes of communication," says Wiest, noting that in recent years the work of the Board of Communications has been limited to the print- their Christian commitment," says board chair Kathy Heinrichs Wiest.
"Among the candidates, Carmen stood out as someone with a track record of producing a high-quality magazine, as well as a person with a unique passion for keeping the Christian Leader relevant to an evolving constituency in changing times."
Andres is looking forward to her new role. "Managing a publication like the Leader is a chance I could not pass up," she says.
"The Leader plays an important role in the Mennonite Brethren community. It strives to make a difference, to bring community together," says Andres. "It consistently inspires, informs and provides a forum where members can come together and voice their views, concerns and insights. I relish the opportunity to manage and write for such a publication."
Andres serves as editor for King Hall Counselor, the alumni magazine for the University of California, Davis, School of Law. She also designed and manages the law school's web site. Andres' skills and experience range from the writing and design of a magazine, newsletters, brochures and other print products to web page design and teaching people how to use the Internet .
ing of the Leader.
"Our board's title implies a broader mandate, and we are pleased to have an editor with knowledge and a vision for the use of other media as well," says Wiest.
Andres and her husband, Richard, are members of Greenhaven MB Church in Sacramento. They have an infant daughter, Elizabeth Lorien.
Andres' experience with MB conference entities includes two years as a recruitment specialist at Fresno Pacific University and three years on the steering committee for Hospitality to International Students Program, a program related to MBMS International.
The board chose to locate Andres in a West Coast office to strengthen the magazine's connections with its diverse and increasingly urban constituency, says Wiest. Andres' editorial office will be in Sacramento.
The Leader will continue to maintain a Midwest office in Hillsboro, Kan. Production and distribution of the magazine will continue from Hillsboro, where assistant editor Connie Faber has her office
Faber is serving as part-time interim editor until Andres begins in October. Faber is being assisted by Natalee Roth, a 1998 Tabor College graduate.
Carmen Andres, an FPU graduate,
will locate her office in Sacramento.
Mennonite Brethren
students expected to join 'pole' gatherings
• Eighth annual campus events may draw more than 3 million participants
MENNONITE Brethren youth among the more than 3 million junior high, high school and college students expected to pray on their campuses before school on Sept. 16 in observance of the eighth annual See You at the Pole - National Day of Student Prayer.
While the purpose of the event is to pray for local and national concerns, the public prayer rallies are also a way students witness to their faith.
Andy Beeghly, youth pastor at Heritage Bible Church in Bakersfield, Calif. , says, "The students see it as a stand that they're making for Christ. And their classmates see what they're doing." He says about 60 percent of his high school youth group participates "We have a strong response - our kids take the event seriously. They pray for the school year, for government leaders, for their teachers, for each other."
See You at the Pole is a student-initiated and student-led movement that began in Texas in 1990 with a single church youth group. It grew to more than 3 million by 1997 . Youth in all fifty states and 17 countries on five continents participated last year, including six countries of Europe.
While the event is run by students, youth pastors and other adults do participate . In Bakersfield, Beeghly says a network of youth pastors put on a rally before the event where the kids get together for a time of encouragement
Hal Penner, youth pastor at Pine Acres Church in Weatherford, Okla., says the public schools in town require adult supervision at the event, so local youth pastors work together behind the scenes.
The pastors work with the campus Fellowship of Christian Athletes officers to plan the program, one at the high school and one at the junior high. The youth pastors set up a sound system before the students arrive and someone in town provides donuts and juice.
Penner says the students meet 45 minutes before school starts and out of 600 high school students about 200 attend See You at the Pole. He says usually the president of FCA gives a testimony, then someone does special music. "They all gather in a big circle around the flag pole and hold hands. We have a cordless microphone that they pass around and anybody who wants to pray can pray."
The legality of students gathering for prayer before school at their schools' flagpoles was affirmed in 1995 by a broad-based coalition of legal groups. Richard Riley, u.S. Education Secretary, issued a memo to every school district in the country which listed See You at the Pole among those activities that are appropriate forms of religious expression by students on campus.
Penner says students are allowed to advertise the event in the school with posters and announcements. Youth pastors, however, are not allowed to advertise the event.
The theme for See You at the Pole 1998, scheduled for 7:00 a.m. on Sept. 16, is "For Such a Time as This." The phrase refers to the story of the Jewish Queen, Esther, who interceded for her people before the Persian king to save the Jews from destruction in 473 B.C. Organizers say many students believe the threats in that ancient time and the spiritual dangers facing our nation today are comparable, prompting stu-
lIThe students see it as a stand that theylre making for Christ. And their classmates see what theylre doing .... We have a strong response - our kids take the event seriously. They pray for the school year, for government leadersl for their teachersl for each other. II
-Andy
Beeghly, youth pastor, Bakersfield, Calif.
dents to pray to God as the Jews did in the story of Esther.
The shootings at high schools and junior high campuses in the past school year with the untimely deaths of more than a dozen children and teachers, highlight the danger students face when they walk on the school grounds each day.
Many young people have responded with renewed spiritual fervor, say Pole organizers.
The visibility of See You at the Pole - with so many teenagers participating in the event - has led to a greater awareness among adults of the problems students face at their schools every day. In response, thousands of churches are expected to recognize and pray for Christian students and educators in their services, Sept. 12-13, the weekend before See You at the Pole.
Information about the event is available by calling the 24-hour See You at the Pole Hotline, 619-592-9200. Basic information about the event can also be received by an e-mail addressed to: info@syatp.com. Complete information and related resources can be found at the See You at the Pole web Site, www.syatp.com.
By Natalee Roth with the National Network of Youth Ministries and EP News Service. The photos and art are from the See You at the Pole web site.
IN BRIEF
VIDEO : A tea ching re source video , Teaching for Life , is now available for adult Sunday school cla sses Adults participate in a teachingllearning proces s that is both natural and biblically sound . The video is published by Herald Press, Scottdal e, Pa , and Faith & Life Pre ss, Newton , Kan It was produced for adult teachers who feel they need more training, but don ' t have the t ime or resources A study guide a cc ompanies the video Ac c ording to the publishers , the method shown in the video can be applied in any adult leaning situation, with or without printed curriculum For more informat ion or to order the video , call He ra ld Press at 1-800 - 2457894 or Faith & Life Press at 1- 80074 3-2484 . (Provident Bookstores)
RECORDS : Support from alumn i , churches and friends of Fresno Pacific University set several re cords during 1997- 1998 " These firsts help us continue to build a strong support base and po sition the univers ity for substantial growth in the years to come , " says Art Enns , vice president for advancement. Gift s to the current fund were up by 64 percent from the previous year, meeting the university's goal of raiS ing 10 percent of the in stitutional budget The number of donors also grew (FPU)
FAMILY HISTORY: Esther Balisky recently wrote In Grandpa's Shoes , a portrayal of one of the many Reformation Christian families who fled from persecution , immigrating from Holland to Prussia and f i nally to the United States and Canada A dominant theme of the book is the suffering they endured to preserve the faith of their fathers Balisky i s the great-granddaughter of the featured character She and her husband, Gordon, returned to minister in Eastern Europe and Russ i a, where Esther ' s ancestors had lived She hopes her writing will rekindle a flame for the unique history and the heritage of the Anabapti sts
1\vo Thlsa-area churches merge for future growth
• Parkside MB Church joins Westport congregation after consideration of future
AUNIQUE CELEBRATION was held 12 when Parkside MB Church of Tulsa, Okla , merged with the Westport MB Church of Collinsville, Okla. "Moving forward together" was the theme of the morning worship service.
Parkside members voted in late May to merge with Wesport. "Merge to multiply," is the goal, say those involved.
"We see the merger as a method to multiply the body of Christ and his church," says Don David, chair of the Parkside transition team established earlier this year to discern the future of the congregation "We are thankful to the Lord for his leading."
Eighty-one percent of the Tulsa congregation voted to "pursue this broader mission in light of a growing focus in the conference to help strong churches daughter new churches who can reproduce as well," wrote Parkside pastor Mark Isaac in the June issue of the church's newsletter.
The Westport congregation has 359 members and is led by pastor David Froese.
Froese says the idea to merge the two congregations came during a conversation with Isaac. "It was as if the Lord just laid out the scenario," he says. "As Mark was talking, the same scenario was in my mind: We would intentionally merge to build a brand new nucleus in a couple of years Our invitation (to the Parkside congregation) to come to Westport was the option that seemed to be Spirit led."
Froese anticipates that in two to five years, a nucleus of individuals will emerge and a church planter will be called to plant a new church in the Tulsa area. Froese hopes the new church will be planted with the help of the Southern District Conference and Mission USA.
"We need their expertise," he says. Both conference organizations have been involved in the merger process. Two members of the SDC Church Extension and Evangelism Commission, along with district minister Roland Reimer, were members of the
Parkside transition team. Isaac and Froese have both received counsel from Ed Boschman, MUSA executive director, regarding the goal of planting churches in the Tulsa area.
Transition teams from Parkside and Westport worked on details of the merger. The teams selected the merger date, chose an elder and deacon couple from Parkside to join the Westport leadership team and are making sure assets and liabilities are cared for properly. Westport accepted the entire Parkside membership.
Parkside's decision to be part of this visionary project is the final step in a process that began two years ago, Reimer says. Because members of the congregation were scattered, Parkside had become what Reimer describes as a "drive-in church."
The congregation began addreSSing various issues related to its structure and ministry two years ago. The group participated in a self-study, reconfigured their committees and sold their facility. For the past several months, the congregation rented a facility for services as they contemplated the . options for their future.
''We have shown a crucial change in mind-set from asking 'How can Parkside grow?' to asking 'How can Parkside help the kingdom of God to grow?'" Isaac says.
The Mennonite Brethren congregations in northeast Oklahoma have a history of merging to multiply. When Mennonite Brethren families moved to the area in the early 1900s, two congregations were established: one in Inola, Okla., and the other in Collinsville. In 1956, the Inola MB Church merged with the congregation in Collinsville; out of this marriage the Parkside congregation was born in 1957.
The Parkside congregation has been served by five pastors: Mark Isaac (1993-98), Doug Tofteland (1986-92), Sid Harms (1977-85), Gene White (1970-76) and RayVogt (1958-69).
The Parks ide congregation was accepted into the Westport membership as part of a merger ceremony which also recognized the miniStry of the Parkside congregation over the past 41 years.
Members of the two congregations participated in a "covenant of affirmation" led by Isaac and Parkside moderator Ken Regier and Froese and West-
port moderator Skip Bames
The Parkside group had two immediate opportunities to learn more about their new church family. They were invited to a youth group fundraising lunch which followed the morning worship service and to attend the annual Westport congregational meeting that afternoon.
Over the next months, individuals from the Parks ide congregation who choose to be active in the Westport congregation will complete an orientation process, Froese says. •
. CHURCH NOTES
• Baptism/membership
WICHITA, Kan. (First) -A membership reception was held July 26 to receive Harvey and Debbie Bunyard, Jeff and Margaret Stukey, Susan Loewen and Melissa Wiens into membership.
GARDEN CITY, Kan. (Garden Valley)Erin and Jessica Bartel and Jonathan and Justin Wissink shared their testimonies and were baptized June 7 Melissa Morris shared her testimony and was baptized June 21.
DOWNEY, Calif. (Living Hope) - Lorraine Flannery, Roy Perez, Roy Farley, Gwen Armstrong, Patricia Hadley, Harold Martinez and Don Saunders were received into membership July 26.
WEATIlERFORD, Okla. (pine Acres) - J.R. and Amy Miller, R.L. and Frieda Mahlstedt, Kenton Javorsky, Tammy Sargeant, Misti Miller, Justine Wilson and David Reimer were welcomed as new members of the church July 26.
OLATHE, Kan. (Community Bible)Jeanette Richards and Susie DeWitt were baptized and received into membership July 26. Rachael Waugh was baptized. Dave
Bakerview MB Church in Abbotsford, B.C., is looking for a Minister of MusiclWorship
Bakerview has an attendance of about 600 in 2 services and a pastoral staff of 5. The position is full-time The individual must be a team player and give leadership in a broad spectrum of musical styles Preference will be given to individuals with experience. Starting time is negotiable, but resumes should be in by Sept. 30
Send applications to: Chair, Search Committee
Bakerview MB Church 2285 Clearbrook Rd. Abbotsford, BC V2T 2X4
Phone: 604-855-5086
Fax: 604-855 -5014
Richards and Frank Burk were received into membership.
• Workers
NEWTON, Kan. (Koerner Heights) - Mark Isaac was installed as senior pastor Aug. 9 He is a graduate of Tabor College and MB Bibilical Seminary and has served three other congregations, most recently Parkside MB Church in Tulsa, Okla. He and his wife Laurie have three children and are expecting a fourth child this fall.
• DEATHS
BALZER, MARTHA MARGARET mmSSEN, Buhler, Kan ., a member of the Buhler MB Church, was born Oct. 15, 1917, to Jacob C. and Lizzie Pauls Thiessen near Inman, Kan., and died June 3, 1998, at the age of 80. On April 25, 1937, she was married to Arnie Balzer, who died July 10, 1998. She is survived by a son, Loren and wife Jane; two daughters, Deloris and husband leRoy Friesen and Judy and Husband Lloyd Yutzy; a sister, Lydia and husband Martin Ediger of Inman; a brother, Frank and wife Darlene Thiessen of Inman; nine grandchildrn and three great-grandchildren .
BLOCK, JACOB "JAKE" N., Dinuba, Calif., a member of the Dinuba MB Church, was
born July 9, 1916, to Nickolai and Katherine Janzen Block at Blumenort, Siberia, and died July 16, 1998, at the age of 82. On July 13, 1941, he was married to Elizabeth Enns, who survives. He is also survived by a daughter, Alice and husband Bob Suderman; two sons, Donald and wife Marian and Richard and wife Jackie; and six grandchildren.
HEINRICHS, LEROY ALLEN, San Jose, Calif., was born Aug. 5, 1937, to Abe and Ruth Harms Heinrichs at Kremlin, Okla., and died April 27, 1998, at the age of 60 . He is survived by wife Ronda; two sons, Bret and wife Tina and Todd; a brother, Earl and wife Martha, all of San Jose, Calif.; and four grandchildren
HOOGE, HELEN, Salem, Ore., a member of Kingwood Bible Church, Salem, was born Feb. 28, 1903, to Johann and Katherina Hooge in Cottonwood County, Minn., and died July 17, 1998, at the age of 95. She is survived by a sister, Gertrude; a brother, Frank; 50 nephews and nieces.
JANTZ, HARVEY, Hillsboro, Kan., a member of the Hillsboro MB Church, was born March 27, 1915, to Jacob and Lena Unruh Jantz at Durham, Kan., and died July 25, 1998, at the age of 83. In 1938 he was married to Gladys Groening, who survives. He is also survived by a daughter, Delora and
College President
The Tabor College Board of Directors invites nominations for the position of president.
Tabor is an accredited four-year Christian liberal arts college founded in 1908 and owned and operated by the Mennonite Brethren Church. Associate of arts as well as bachelor's of arts and science degrees are offered in more than 20 areas of study. Current enrollment is approximately 500 students.
Qualifications sought: The successful candidate will have earned a doctomte or its equivalent, demonstrated commibIlent to and experience within Christian higher education, exhibited successful management and fund-raising experience. and have a significant and proven role as a church person.
Search procedure: The Presidential Search Committee invites nominations of qualified persons for this position. Please include a brief statement detailing the nominee's qualifications. The search committee will solicit resumes and supporting materials from selected candidates. To ensure consideration, all nominations must be received by November 1.
Address aU materials to:
Dr. David Wiebe, Chair, Presidential Search Committee, Tabor College, Hillsboro, Kansas, 67063-1799.
husband Jerry Decker of Newton, Kan.; two sisters, Linda Richert of Newton and Elma and husband Edwin Funk of Hillsboro, a brother, Edwin and wife Elva of Hesston; two sisters-in-law, Aline of Newton and Ethlyn of McPherson; two grandchildren and four great-grandchildren.
KROEKER, LORRAINE M_ OLFERT, Sioux Falls, S.D., a member of the Lincoln Hills Bible Church in Sioux Falls , was born April
is accepting applications for
FIELD REPRESENTATIVE
This full-time position is responsible for our activity on the West Coast and would be based in Central California.
DUTIES:
To encourage and assist Christians throughout the U.S. Conference of Mennonite Brethren Churches in faithful stewardship. Specific responsibilities include stewardship education, individual counseling, planned giving, charitable estate planning and Foundation-related activity.
QUALIFICATIONS:
• Strong interpersonal skills
• Demonstrated ability to communicate
• Aptitude for detail work
• Willingness to learn
• Christian
3, 1931, to Abram and Bertha Deckert Olfert near Marion, S.D., and died July 18, 1998, at the age of 67. In 1954 she was married to Alvin Kroeker, who survives. She is also survived by a son, David and wife Rhoda; three daughters, Carolyn, Suzanne and husband Earl Hofer, Jackie and husband Randy Heide; one brother, Carmi and wife Myrtle; and seven grandchildren.
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.
POSITIONS
HENDERSON HEALTH CARE SERVICES seeks an individual to supervise the delivery of healthcare for its 17-bed nospital , 42-bed nursing home, and 12-unit assisted-living project. This individual will be responsible for regulatory compliance, staffing, budgeting and supervision of related ancillary departments; laboratory, radiology, surgery, ER, dietary , social services, education, rehab services and home health. This individual will report to the administrator and serve as a member of the senior management team. Qualified candidates will have at least a BSN degree,
a minimum of 5 years of acute-care experience, working knowledge of long-term care and a commitment to serving health-care needs in a rural setting. Send resume with salary requirements to Henderson Health Care Services, Inc , Human Resources Department, P O. Box 217, 1621 Front Street, Henderson, NE 68371 or fax to 402-723-4511
PASTOR OF YOUTH MINISTRIES-Westport Mennonite Brethren Church in Owasso-Collinsville, OK, is searching for a full-time Pastor of Youth Ministries with responsibilities to junior high, high school, and college age. Inquiries and resumes should be sent to : Pastor David Froese, 11600 North Garnett Road, Collinsville, OK 74021 (918) 371-2505.
VICE PRESIDENT, Samaritan Health Services (SHS); ADMINISTRATOR, Lebanon Community Hospital (LCH), Lebanon, Ore. Responsibilities include : liaison of SHS Executive Council for LCH operation; lead staff in LCH management, policy and operations; planning and annual budget; uphold the mission and purpose; relationships with medical staff and various publics Masters degree in Hospital or Health Administration, Business Administration, Public Heath or related field required. Candidate should excel in effective and efficient management of hospital operations and administration, problem solving, communication and interpersonal skills. Five years experience in a JCAHO accredited acute-care U.S. hospital preferred. LCH has an annual budget of $34.5 million and employs 500 FTE persons LCH provides medical services in Linn County and is a subsidiary of Samaritan Health Services, Inc. Qualified candidates should submit resume to Connie Erwin, Human Resource Department, Lebanon Community Hospital, P.O. Box 739, Lebanon, OR 973550739.
A GUIDE FOR GROUP INTERACTION
SESSION 1: Faith in the midst of crisis
Based on " Weaving baskets of faith that hold, " page 4.
GET READY - Getting started
• Describe or identify one of your favorite baskets
GET SET - Examining the issues
1. Review each of the biblical accounts and identify the factor that you think was the greatest faith challenge in each.
2. How does the author define faith?
3. What are the consequences of living by faith and not living by faith?
GO - Applying ideas to the way we live
1. As you think of basket one, with which person do you most closely identify?
2. From the story of basket two, what are the personal walls over which you would like to escape?
3. Who is someone who could use your help in climbing over their own wall?
4. In what ways have you been blessed with extra baskets of God's goodness?
SESSION 2: Facing miscarriage
Based on "Miscarriage : Sharing the grief, healing the pain," page 14.
GET READY - Getting started
• Who comes to your mind when you hear or read about miscarriage?
GET SET - Examining the issues
1. What are the possible responses to miscarriage within the church?
2. What evidence is there that Mennonite Brethren don't practice what they say they believe when it comes to this topic?
3. What suggestions are made for helping people deal with the pain of miscarriage? Are there others that you would add?
GO - Applying ideas to the way we live
1 How have you seen miscarriage dealt with in your own experience or church family?
2. As you reflect on the story of Joy Marie, what are some Scriptures that you think would have or have given you comfort and strength in such situations?
SESSION 3:Being ordinary
Based on Ph 'lip Side, page 18
GET READY - Getting started
• In which of the "nonboring" activities would you most likely participate?
GET SET - Examining the issues
1. Which sentence highlights the key thought of Wiebe's article?
2. What are some of the "new and different" things you see in the church today?
3. How does Philippians 4 :10- 13 relate to this article?
GO - Applying ideas to the way we live
1. Would you agree or disagree that "today's truly extraordinary folks are the ones content to be ordinary"?
2. In what ways would you like to remain ordinary?
3. Why is it such a challenge for many to remain or go back to being ordinary?
SESSION 4: Making peace
Based on question 2, Inquiring Minds, page 20.
GET READY - Getting started
• Where do you see the greatest needs for peace today?
GET SET - Examining the issues
1. As you review the context of Matthew 5:9, what was it that Jesus was saying about peace?
2. What are the options to "spiritual" peacemaking?
3. Identify some additional examples of peacemaking found in Scripture.
GO - Applying ideas to the way we live
1. According to Hein's definition, what does it mean to be blessed?
2. Share a time when you have experienced this kind of blessing.
3. What is it that can motivate us to practice the kind of shalom that cares more about right and justice than about personal comfort and guarantees?
Nadine Friesen.
The power of a name
IHAVE ALWAYS WONDERED how I would be different if my brother hadn't been miscarried 36 years ago. Would growing up in a family of five instead of four have made a difference? How would having a brother have changed me?
Over the past three years, I have also occasionally wondered about the child I miscarried. What kind of personality would that child have had? What would that child have added to our family's mix?
One of these two children is more real to me than the other, and that's the child who has a name: my brother, Nathan. While naming a person seals their identity, not naming something has serious implications. What we don't name, we don't pay attention to. When we refuse to
lives gives us the clout we need to defeat our trespasses, naming our collective, cultural sins gives us the ability to defeat them
Sometimes we know something is wrong with our American culture and our own families but we can't quite put our finger on just what the issue is. For example, my husband and I are reading Mary Pipher's book Reviving Ophelia: Saving the Selves of Adolescent Girls. It's been eye-opening to read Pipher's analysis of our "girl-poisoning" culture.
When we refuse
"Adolescent girls today also face a problem with no name," writes Pipher. "They know that something is very wrong, but they tend to look for the source within themselves or their families rather than in broader cultural problems . name something, we relinquish our control over it. Christians are called both to name and have power over the sins of our world - both personal and corporate sins.
• Sin in our lives. Naming the sin in his life is what Bill Clinton didn't do in the televised statement regarding his relationship with Monica Lewinsky. I am especially disappointed in this, given that President and Mrs. Clinton describe themselves as born-again Christians.
to name something, we relinquish our
control over it.
At the same time, I empathize with Mr. Clinton. Imagine the inner battle he would have had to win in order to name his sins on national television. For me, finding the inner courage to name my sin before my spouse, never mind the whole world, isn't always easy.
The times when I know that I should admit to a particular sin and call it by name - and can't - tough times. For example, to admit that it was the sin of selfishness that created tension in our marriage produces an intense anger inside of me. What was a quiet conversation is transformed into a loud fight But when I swallow my pride and name the sin, the bubble of anger bursts and we can address what's really wrong.
Naming my sin gives me the power to defeat it. You can't fight an enemy you can't - or won't - identify. Most of us are more like Bill Clinton than we care to admit. According to recent statistics, 80 percent of Americans claim to be born-again while only 20 percent say that their faith impacts their daily life . Tony Campolo, in his video series "Carpe Diem," talks about this in terms of believers who have an academic understanding of life as a Christ-follower versus disciples who are obedient to that call. One of the characteristics of us as disciples of Christas people who allow God access to our daily lives - is a willingness to name our sins
• Sin in our culture. Just as naming sins in our personal
I want to help them see their lives in the context of larger cultural forces." The purpose of her book, writes Pipher, is to encourage us to
help our girls by changing our culture.
Last month's Leader focused on stewardship, another cultural issue we Americans must face When asked what aspect of Christ's teaching about money is most relevant to us "baby boomers," MB Foundation president Jon Wiebe said it was that we can't
serve God and money. "If someone would ask any of us ifwe serve money, we would say no," said Wiebe. "But what would it look like if I did? What characteristics of my lifestyle would expose that reality? I think we ignore these kinds of questions because we're afraid of the conclusions we might come to."
Problems without names and monikered problems we refuse to acknowledge - both ends of the spectrum need our attention. To identify the points at which our culture poisons us is to acknowledge that these influences have touched our lives. Because many of these concerns affect people from all walks of life, we 'can talk about them at church and at work, among Christian and non Christian friends, with our children and our parents.
Educating ourselves about these cultural forces is one way to fight against their sway. Limiting the conduit between our culture and our daily lives can mean turning off the TV, selecting movies with care, reviewing our recreational choices or scrutinizing the magazines to which we subscribe .
We need to name the sins in our lives and the sins in our culture. We are called to fight against them not because it will benefit us personally but because it is the right thing to do as Christ's disciples who are called to act justly, mercy and walk humbly with our God (Micah 6:8). -CF
