Voting in your first presidential election can be exciting - and confusing. How do you son out the claims made by the various candidates? How do you know what issues should matter when deciding for whom to vote? Here are three helpful principles for any voter, but especially young voters, to consider. 12 TRUE
EVANGELICAL POLITICS
by Richard Kyle
What difference does it make in an election year that we Mennonite Brethren consider ourselves to be evangelical Anabaptists? Our faith heritage encourages us to be involved in the political arena-but from a different perspective than other Christians. Here are five areas to consider when thinking about the differences and similarities between Mennonites and other Christian positions. 15 ESSENTIAL CITIZENSHIP by
John H. Redekop
What specifically does God require of Christian citizens in a world permeated by politics? Here are 10 characteristics to consider developing in your own life as a citizen of an earthly kingdom and a follower of the King of Kings.
> FiRST WORDS
(from the editor!
My HUSBAND AND I EXPERIENCED A SHIFf IN ROLES WHEN I spent less time working from home this summer than usual That meant we didn't share the cooking, laundry, cleaning, errands and chauffeuring David basically did it all. The evening of our children's first day back to school, we both commented on how nice it was to be back to a school-year schedule.
''This is the first time in months that I've been able to spend the whole day thinking about philosophy," said David, who teaches philosophy and religious studies at Tabor College. 'i\ll I thought about during the summer was what to cook next." The statement made sense given the schedule our three teenagers and I kept for three months. David doesn't mind doing household chores, but I know how much he enjoys his job, and his comment made me thankful that he graciously and readily altered his summer for me.
Marriages are successful when both husband and wife willingly make adjustments for the other person . I am extremely grateful for my husband and know that our marriage is not something I can take for granted, given the many things that can eat away at healthy married life. After all, half of all weddings end in divorce. and some 25 percent of all U S. adults divorce at least once I had the opportunity in May to see a special screening of Fireproof, a new movie that encouraged me in my marriage commitment. While the movie is "clean" and appropriate for children in that sense, the subject matter makes it an adult film. Fireproof, opening Sept. 26 in a limited number of theaters, is made by Sherwood Pictures, a ministry of Sherwood Church in Albany. Ga., that received national attention two years ago when Sony Pictures picked up its football movie Facing the Giants .
In this new movie, firefighter Caleb Holt, played by Kirk Cameron, the only professional actor in the film, and his wife, Catherine, are headed for divorce after seven years of marriage. The firefighter's credo to "never leave your partner behind" takes on new meaning when Holt's father asks him to commit to 40 days of something his father calls The Love Dare.
The movie poses questions such as "Can a cold marriage revive?" and ''Why stay together?" and reminds us that marital challenges are not resolved just because the kids are out of the house. The film also demonsttates that giving yourself to Jesus Christ is the key ingredient to "fireproofing" all of our relationships.-CF
> C L QUESTION
The three issues that will most influence how I vote in the presidential election are:
o Immigration
o War in Iraq
o Economy
o Education
0 Health care
0 Abortion
o Homosexuality
o Welfare
o Environment
o Foreign policy
o Patty affiliation
o Fann policy
A complete list of options is listed when you vote online at usmb orglchristian -leader. Results will be posted online.
> UP & COMING
• Sept. 20-21- North Carolina District Conference Convention, Lenoir, NC
• Oct. 9-10 - U S Board of Faith and Life meeting. Denver, Colo
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> CONFERENCE CALL
No more excuses
It's time to befriend our neighbors
We sent the book to everyone who attended the annual U.S. Mennonite Brethren Leadership Summit. In addition to our U.S. Conference Leadership Board, it was in the hands of each of our district ministers and the presidents, directors and board chairs of each of our educational institutions, service and ministry initiatives.
I was first introduced to this book at the winter meeting of the National Association of Evangelicals. The title itself is captivating, and the cover in mostly red with a little black and white calls for more than a glance. The author is
David Olson, director of church planting for the Evangelical Covenant Church. He wrote the
ership of the denomination's vision." To whatever degree any aspects of the first part of this statement are true about us, we have some serious issues to address. Maybe even to repent of.
One good thing about the book is that it takes a swing at some remedial suggestions. In a section titled ''Ten Necessary Changes for the American Church to Have a Bright Future," Olson makes rather definitive proposals to churches and their leaders and to denominations. For example, he says, "Denominations need to learn how to develop turbocharged mammalian church planting structures while encouraging the initiative and interest in church planting to come from the grassroots level, both in established and new churches."
The clear indication is that we are not ev e n holding our own, l et alo n e making any evangeli st ic head w ay. Thi s is v e ry troubling ind ee d.
book using "groundbreaking research based on a national database of over 200,000 churches." His conclusions became the title of the book: The American Church in Crisis.
Although Olson cites dozens of facts, I have selected one to focus on for this communique. Olson says, "In 2000, 9.2 percent of the American public attended an evangelical church on any given weekend. By 2005 that number had declined to 9 1 percent." While on the surface this does not seem alarming, a second thought takes into account that these same folks are growing biologically at a rate of about 2.5 percent.
The clear indication is that we are not even holding our own, let alone making any evangelistic headway. This is very troubling indeed. At the same time that our brothers and sisters in various parts of what we refer to as the third world are effectively making disciples and growing the church, we are losing ground. What have we been thinking? What are we doing? What are we not doing?
As to how this relates to us as a national denominational family, several of Olson's further assertions deserve consideration. He suggests that "the denominations that are declining today are slow and cautious, concerned about preservation and safety, often alienated from many of their churches and its members. The denominations that are thriving today are nimble, fast and multiplying strategically through grassroots own-
On paper we are committed to this, and Mission USA Director Don Morris is running hard on this track. What remains to be seen is to what degree this vision and passion is taking hold inside the hearts and minds of our local church pastors, leadership teams and members.
The other specific group of folks Olson addresses remedially is Christians. Whoa! Who would have expected that? Here is what he says : "Christians must engage their neighbors with a humble and listening attitude, relishing the new opportunities God has made available. A great way to begin is through the recovery of the historic Christian ministry of hospitality."
That's what I'm talkin' about! Brother and sister Christian, it is time for us to make come-on-over friends of people we know who are not yet part of God's family. We need to make it happen. No more rationalizing and no more excuses. No more disobedience. We need to spend quality time with them simply because we love them.
Remember the 'love your neighbor as yourself" line? It's not about a project. It's about a relationship for Jesus' sake. The Lord of the church did exactly that when he was on the planet. The first Christians found favor with God and men.
That means they spent time with people who couldn't help but notice how they lived and couldn't resist asking about it. All that was left of wimessing was to answer the questions and to invite folks to give their lives to Jesus This is the only evangelism plan we really need: Love, forgive and accept people who are dying to be loved, accepted and forgiven. Can you imagine what might happen among us? And to our U S. Mennonite Brethren family?
>READERS FOR U M
Sober up
Taking on four drunks was not the safest move
It was everyone's British Columbia nightmare : stuck in a seemingly endless ferry lineup to Vancouver Island on a sweltering long weekend. My husband and I were taking his mother to the island to see her dear friend for the weekend. Mom was ensconced in the back seat of a small red sports car with black seat covers and no air-condi-
them quite succinctly: ''You are obnoxious and drunk! Your language is foul and seeping into our air space And furthermore you are profaning God's name, and he happens to be a friend of mine. Now why don't you all get back into your car and sober up!"
I slammed my door and sat down And surprisingly, I heard applause from all the cars around us . AilS'!" of me didn't get beaten up, and they crawled back into their car and were tioning. And we thought we were doing her a favor
All the windows were rolled down, and so it was easy to hear the loudspeaker projecting the bad news of a [ J Couple God 's n ame with profanity and my teeth hurt like dent ,ll dril H No one was intervening regarding the cacophony of nois e t hat pe rm ea ted the entire arc;], and I \Vas sickened.
ferry breakdown and a further anticipated two-hour delay. My husband, exhausted from a long workday, threw his head back on the seat. closed his eyes, and as men do, he napped.
The antiquated car in the lane next to my open window held five young men, and I was unsure if they were just high on life or some substance. As the wait progressed, they increased their radio volume and their voices. They were in and out of the car and trunk, banging into my side of the car and using every four-letter word I recognized and then some.
I could feel my own thermostat beginning to boil when the profanity started. My husband opened one eye, peered at me and said three words: "Just leave it." How well he knows me To be fair, the obvious designated driver was not ingesting from the bottles clanking in the trunk. But it was obvious as the second hour progressed with no ferry in sight that we had four big drunk men whose mouths slurred sewage.
When someone takes my Lord's name in vain it is like fingernails running down a blackboard. Couple God's name with profanity and my teeth hurt like a dental drill! No one was intervening regarding the cacophony of noise that permeated the entire area, and I was sickened
It happened so fast I surprised myself. I flung open my door, and in a loud, shaking voice I told
quiet. My husband sure was wide awake. I was shaking like the proverbial leaf and Mother wondered how I had managed to get all the words out without once stuttering or showing my fear. I wondered too . I attempted to keep my head turned away from the opened window, wondering when or how my punishment would be inflicted. I had never done anything like this before. Things remained quiet until the ferry arrived; the men were passed out.
All of a sudden a tap came on the roof of the car, my side of course. It was the designated driver! He apologized for their language, specifically for offending me by taking God's name in vain. Not his words. but good enough. I was for once speechless, simply accepting his apologies with tears in my eyes.
Once on board the ferry, who should be in front of me in the restaurant lineup but the four giant, bleary-eyed and sheepish young men. My husband poked me with his elbow, one eyebrow raised, his eyes boring into mine. I felt dwarfed by men 30 years younger than me who could easily bench-press me with one hand. Every one of them turned to me and, though still slurring their words, apologized for "hurring my feelings." The mischief in me wanted to step on my husband's foot. but I didn't. And when we prayed over our meal we prayed for the young men, that Christ would by some miracle come to mean more to them than just a swear word
Vonnie Mostat is a freelance writer and the British Columbia representative for the MB Herald Her personal stories are frequently published in the Leader.
Ministry with a twofold purpose
MBBS offers dual degree in theology, psychology
Anew dual-degree program combining the Master of Divinity (MDiv) and Master of Arts in Marriage, Family and Child Counseling (MFCC) degrees has been created at MB Biblical Seminary's Fresno, Calif., campus MBBS is the North American MB seminary for theological education.
Students and faculty from MBBS have long known the value of integrating theology and psychology. David Rose, associate professor of marriage, family and child counseling, says that "science (or psychology), skill and theology come into playas three strands for most students. As they progress through their program, these merge and eventually weave into one integrated skill -set."
The dual-degree program does not compromise either of its two components; it incorporates two full degrees into one program, culminating in one senior
paper or thesis. Professors estimate that full -time students will need at least four years, preferably five, to finish the program's 120 units . Students who are pursuing state licensure in counseling can continue to work toward that goal by accumulating their internship hours, often in paid positions, after graduating.
Delores Friesen, professor of pastoral counseling, says the dual-degree program "is good for people who have ministry experience and want to do more. It maximizes personal development, spiritual development and academic preparation for the work world in a time when people move between professions."
In the past, alumni have chosen to return to MBBS to complete a second degree or take classes to supplement their degrees, but this unique combination, with its full treatment of pastoral and counseling skills, will provide a master's degree in MFCC which meets state qualifying degree requirements and a Master of Divinity concurrently.
Friesen says that the integration of the new program "meets a felt need for therapists who want more training, students who have studied psychology and realized it has no meaning apart from their faith ." -Sarah Bergen for MBBS
FPU degree completion students explore Europe
While most students in degree completion programs experience night classes, weekend study and balancing work, family and school responsibilities, this summer the Fresno Pacific University bachelor's degree completion program offered a June 28 -July 19 European study tour In all, 18 people went to the Netherlands, Germany, Austria and Italy, seeing everything from cathedrals to concentration camps.
The 12-day rrip could be used for up to nine units of credit in three classes . ' The purpose (was) to broaden the cultural and historical hori20ns of our students and educate them about the new Europe - the European Union," says Allen Carden, degree completion academic coordinator and liberal arts program director and faculty who led the tour Dates were selected so students would miss only one regular degree completion class period.
Highlights included Rothenberg, which Carden calls "probably the best preserved medieval city in Germany," a half-day at the Dachau concentration camp and the bus trip from Salzburg to Venice- "a beautiful drive through the Alps " For the most part charter buses took the group from city to city, where participants walked six to eight miles a day and took public transportation . "It was not a luxwy tour," Carden says. FPU is the MB-owned university with campuses in Fresno, North Fresno, Bakersfield and Visalia, Calif - FPU
Loewen authors guide for postmodern youth ministry
Effective youth ministry today is more than pizza feeds and ski trips, says Wendell Loewen , associate professor of youth, church and culture at Tabor College, Hillsboro. Kan. More than ever. he says. people who work with youth in congregations are seeking ways to look beneath programs-to understand the consumerism and alienation in postmodern youth culture and then respond with mature understandings of God's call.
Loewen's new book. Beyond Me-Grounding Youth Ministry in God's Story (Faith & Life Resources). seeks to speak to that need "Most youth ministry books are pretty thin theologically," says Loewen. "Very few are based on more than a collection of verses that reflect an externally imposed theological framework."
In his book, as in his 20 years of youth ministry. Loewen reclaims the "bigger. more durable theology" that he finds in his Mennonite and Anabaptist roots-one that is biblically rooted in the story of God's reign and takes the church seriously as a "contrast community."
Beyond Me is written accessibly and practically for all who are working and training to work in youth ministry, whether as youth ministers or as lay leaders. Beyond Me aims to help youth workers know what postmodern youth ministry looks like without simply giving another model to copy without thinking it through
Loewen traces much of the vision of Beyond Me to his early reading of Donald Kraybill's Upside Down Kingdom. "Statting out in youth ministry in the late 1980s." he remembers. "I found myself drawn to the notion of having a theologically-centered philosophy of youth ministry. I learned early on that doing youth ministry without thoughtful theology is like the tail wagging the dog."
Loewen is a graduate of MB Biblical Seminary. Fresno, Calif.• and did his doctoral studies at Fuller Theological Seminary. In addition to teaching at Tabor, he serves as district youth minister for the Southern District Conference . To order this book. call 800-245-7894 or e-mail hp@mpn.net -MPN
MCC sends aid to Iraq
Five years after the 2003 invasion of Iraq the humanitarian situation for many people in this country continues to deteriorate Particularly wlnerable are 2.8 million people who have fled their homes for safer locations within Iraq. says Mennonite Central Committee representative Daryl Byler. 'The humanitarian situation of some longer-term internally displaced people is actually worsening because many are unemployed and have exhausted their savings to cover rent and other expenses," he says
Many displaced people are hesitant to return to their homes because they do not want to risk facing the same threats and terror that forced them to flee.
In response to requests from three long-term pattner organizations. MCC is launching a $2 million material resource response. Shipments of 20,000 relief kits. 62.000 blankets. 62.000 school kits, 12,000 newborn kits and 5,500 sewing kits will be distributed over a six-month period in II of the 18 governates in Iraq . Currently. MCC warehouses in Canada and the U.S have fairly large supplies of blankets and school kits, but there is an urgent need for relief kits and heavy blankets. Cash contributions are also being accepted for this project. More information is available at mcc.org/iraqreIief/ or by calling toll free 888 -5634676. - MCC
MBBS COURSES AVAILABLE
MB Biblical Seminary is coming to Tabor College's Wichita, Kan., campus as part of their Degree from a Distance program. Delores Friesen, professor of pastoral counseling, will offer "Words That Hurt and Heal," a credit course on interpersonal communication Oct. 3-6 and then will lead a workshop on premarital and couples counseling Oct. 7. MBBS will hold "Married to a Minister," a conference for spouses of ministry leaders, Oct. 10-11 on the Fresno, Calif., campus. The featured speaker is MBBS graduate Dawn Penner, a pastor's wife, clinical counselor and executive director of Healing Streams, a not-for-profit organization focused on the wellbeing of Christian leaders. For more information on either event, visit www mbseminary.edu.-MBBS
MBF HIRES NEW FRESNO STAFF
MB Foundation has announced the recent hiring of two representatives for the Fresno, Calif., office. Donn K. Rojeski, a member of North Fresno MB Church, joined the team Aug. 4. Christine Wall, a member of Madera Avenue Bible Church, Madera, Calif., will begin Sept. 22. As planned giving advisors, Rojeski and Wall will encourage charitable giving through current giving, estate planning and lifetime gift plans and will provide Foundation programs and services throughout the Pacific District. "I am s6 pleased to have two high-quality candidates JOIning the MB Foundation team," says MBF president/CEO Jon Wiebe." -MBF
ovember 4 is Election Day and we will go to the polls to vote for the next president of the United States. As Christians, we should take this responsibility seriously. Voting is our opportunity to select rulers at the national, state and local levels and to help shape policies. Even if we hesitate to become overly involved in politics, the least we should do is vote. The presidential election serves as a springboard to this month's feature section in which we ask: What does God ask of us as citizens of earthly kingdoms? How do we as evangelical Anabaptists best exercise our rights and responsibilities as citizens? I hope that these articles will invigorate your commitment to God-honoring citizenship and maybe help you thoughtfully process the barrage of campaign material we will be inundated with over the next weeks.-CF
3 principles for first-time voters
LET's FACE IT: VOTING CAN BE A DIFFICULT, frustrating and unsatisfying experience.
How do you sort out all of the conflicting claims coming from politicians more dedicated to snaring your vote than openly explaining their positions? What issues or principles should you use in deciding for whom to vote?
How do we see through the highly negative 30-second TV ads that often distort more than they infortn?
I Voted
without ever thinking about or knowing candidates' positions on other important issues. Even if a candidate takes the right position on one issue that's important to you, you may totally disagree with the candidate on many other crucial issues.
Mer putting together a list of your important issues, make use of Web sites that can help you find out the candidates' positions on those issues . I've found this the quickest and often the most accurate way to get such answers. Especially helpful is www vote-smart org. Vote Smart is a strictly nonpartisan organization. It lists the voting records and positions taken by thousands of candidates running for president, House of Representatives, Senate and state legislarures
t/ z. Talk about it
The second principle I suggest you follow in voting is to discuss the election and the various candidates with your friends and family
If you don't think about what i ssue s are important to you, you will be informed only about those issues
the campaigns choose to emphasize.
Does voring responsibly mean spending half your time between now and the election reading and studying up on the candidates and issues?
Let me suggest three principles that will help any voter but especially a young person voting for the first time.
t/ I. Make a list
First, be an infortned voter To vote in ignorance may result in voting for candidates who would take our country in the exact opposite direction you desire.
Television commercials put on by the various candidates offer very limited help. Typically self-serving. they distort both the candidate's and his or her opponent's positions, and they appeal more to emotions than to thoughtful understanding. Those who put these political ads together are adept at discovering and pushing our emotional buttons, while revealing next to nothing about who a candidate is and what he or she is all about.
Instead, ask yourself what issues you think are most important. Is it the economy? Abortion? The war in Iraq? Make your own list. Doing so will help you avoid two mistakes. One is having the candidates decide for you what is important. If you don't think about what issues are important to you, you will be infortned only about those issues the campaigns choose to emphasize.
The second error you can avoid by making your own list is what has been called single -issue voting This is picking one issue and voting purely on the basis of it,
You should not, of course, simply vote the way your friends, parents or other relatives are voting Your vote is yours; you should not give it away by simply voting the way someone else tells you to vote.
But by discussing issues, candidates' stands on issues and for whom to vote we all can sharpen our thinking and test the conclusions to which we have come. Others may have insights youve missed.
t/ 3. Let biblical values guide you
My third suggested principle is that you be guided by biblical values as you make your voting decisions.
This one's a little more complex. It means you should not simply ask which candidate would be best for you personally or for your pocketbook. It does not mean, however, that you simply go by the church membership of a candidate.
Nor does it mean voting for candidates who have been pictured attending church services or meeting with certain religious leaders. These may only mean that candidates are trying to give themselves a little religious polish without ever having their faith affect either their personal lives or their policy positions.
Rather, tty to ask whether a candidate seeks justice for all pe0ple-rich and poor, religious and secular, born and unborn.
There is, of course, no one Christian or biblical position on specific issues of the day. Christians will often disagree what justice means on concrete public-policy issues related to the environment, aid to the poor, opposing terrorism, religious freedom for all, and even the details of abortion policy. And that's OK.
What's important for the Christian voter to ask is what are the religious beliefs of a candidate and how do those beliefs affect how
B Y S TEPHEN v . MONSMA
that candidate views the world and the government's proper role in it. Three questions are especially important:
Do the candidates' religious beliefs help form a moral compass that guides their actions in both their personal and public lives? If religion is not merely something for show, it should make a difference in candidates' lives .
Do the candidates' religious beliefs lead them to respect all of human life, in all stages of the human life cycle, from before birth to old age and death? Or do the candidates take a pragmatic approach to human life, holding that potential scientific advancements, individual needs and society's costs sometimes are more important than protecting and respecting human life?
Do the candidates' religious beliefs sometimes lead them to take positions that differ from what one would expect of a candidate of his or her party? Here I'm thinking of a Republican candidate who may favor stronger protection for the environment or a Democrat who favors vouchers to fund education, including in religious schools . This is a key tip-off. If a candidate marches in lockstep with his or her political party, it indicates that panisan principles rather than biblical principles are his or her guiding force.
It's my prayer that all votersyoung first-timers as well as older voters - will not only vote but do so in an informed, thoughtful manner that takes into account their Christian principles. It is then that Christ will be honored by our actions and citizens.
Stephen V Momma, of Grand Rapids, Mich , is a research fellow at the Henry Institute for the Study of Christianity and Politi cs at Calvin College, Grand Rapids, and an emeritus professor of political science at Pepperdine University, Malibu, Calif His most recent book, Healing for a Broken World : Christian Perspectives on Public Policy, was published by Crossway Books earlier this year. This article was first published in The Banner, a publication of the Christian Reformed Church
True evangelical politics
How evangelicaL Anabaptist Christians think about politics-and why
CHRISTIANS 00 NOT HAVE A CORNER ON good and beneficial activities when it comes to politics. Christians and non-Christians think about political matters in similar ways because all modem societies hold some common values. But should Mennonite Brethren, as evangelical Anabaptists, think differently than other Christians do about politics and the upcoming election? Yes!
Historically, Anabaptists separated from society and regarded government as evil. In part this position developed from their interpretation of Scripture and the coercive nature of government at that time. But today American Mennonites live in a democracy. So except for some groups such as the Amish and Hutterites, this position is no longer relevant.
Rather, most modem progressive Mennonites have adopted what John H. Redekop calls "realistic Anabaptism." This position encourages Mennonites to become selectively involved in the political arena-but from a different perspective. I see five areas to consider when approaching the differences and similarities between Mennonites and other Christian positions.
I. Selective involvement
What is the nature of government? Is government ordained of God? Most modem Mennonites believe government is ordained of God and do not regard it as evil. Still, government is sub-Christian and as Redekop says, it is "God's plan B." Sin entered the world and human behavior had to be conttolled. This task fell to human government. And the protection of people is still the foremost function of government. Scripture condemns anarchy and requires a government to maintain order and protect its citizens.
The church is "God's plan 1\' and should have the Christian's primary allegiance. Moreover, while they have some overlapping functions, Christians should not confuse the church and state . Enlightened secular ethics and Christian discipleship are not the same, despite some common characteristics. The church's primary function is redemptive The state, on the other hand, must perfonn a wide range of social, political and economic duties.
God has a concern for how all people live and the state fulfills many functions that enable humanity to survive and even thrive. Evangelical Anabaptists should become selectively involved in these areas. They should exercise their citizen rights and responsibilities. The Bible requires all Christians to pray for good government. Voting in a modem democracy is the minimum level of participation.
While the modem state still must protect its people from internal and exrernal threats, it has many other functions-education, social services, health care, agriculture, roads and bridges, disaster relief, environmental management, care for the poor, etc. Mennonites should consider avoiding the more violent duties of government. But they should participate in the other functions of the state.
2.. Say «no" to Christian nationalism
Many American evangelicals regard America as a Christian nation, perhaps as even the "New Israel." Or at minimum they believe the U.S. was founded on Christian principles. Some evangelicals have even raised this issue to an article of faith.
We need to be grateful for the blessings America offers-religious freedom, political democracy. economic prosperity, personal liberties and many more. But we do not need to baptize America's political and economic systems. While they may be very good. they are not necessarily ordained of God. They are not the 11th commandment. To Christianize our government's various activities is at best a mistake. At worst, it borders on idolatry.
America was founded on a combination of Christian and enlightenment values. Enlightenment principles developed in 18th-century Europe and challenged historic Christianity while emphasizing the values of reason, liberty, freedom and tolerance. These two ethical systems flow together and it is difficult to separate the two.
We began as a republic and evolved into a liberaldemocracy, and in such a development Christian and enlightenment principles naturally merged. Democracy reflects majority rule but liberalism ensures certain rights for all people, even if they are in the minority. Having said this, many religious groups, especially the Puritans, have impacted our history and made religion a very important component in American public life.
But remember that the leading figures who influenced our development were what we now call deists. At the time deism was regarded as a form of Christianity, but it would not be seen as such today. Included on a short list would be Washington, Jefferson, Adams, Franklin. Hamilton and Madison. These were men of the enlightenment, and they stood for freedom. liberty, tolerance and public morality.
B Y RICHARD K Y L E
But they did not necessarily embrace the historic Christian faith. And no, the great documents of America's founding-the Declaration of Independence and the Constitution-are not Christian writings but products of the enlightenment.
Evangelical Anabaptists should be staunch advocates of the First Amendment, which guarantees religious freedom and has been interpreted as separating church and state. The early Anabaptists were the first to advocate separation of church and state. This value became part of the American religious landscape. Unfortunately, in recent years some have questioned this interpretation of the Constitution and have advocated a more theocratic approach to church-state matters.
3. Values
When entering the voting booth, all Christians must consider values as an important factor in how they vote. Still, while sharing much with mainline evangelicals. Mennonites should have a broader perspective. This viewpoint should be distinctively more inclusive than the one evidenced by many Christians on what is called the "religious right." Most important, evangelical Anabaptists must consider a wide range of issues, not a narrow litmus list.
The personal morals of our political leaders are important. If they cannot be trusted in their personal lives, can they keep their word on national issues? But the issue is more complicated than this. Perhaps more important is the issue of public morality. Personal and public morality do not always go together.
Some rather pious presidents have not been personally corrupt but their administrations have been. Moreover, personal morality and competence do not always go together. Some very moral presidents have not had successful administrations. Conversely, some presidents who have not been virtuous in their personal lives have been our most competent leaders and have run the country well.
Evangelical Anabaptists should consider a wide range of values. The "religious right" has made a litmus test out of sexual issuesespecially abortion, homosexuality and same -sex marriage. These issues dominate their thinking, and one cannot be soft or compromising on these matters and be on God's side. In focusing on these issues, many evangelicals ignore social justice. poverty, racism, peace issues and the environment.
Mennonites should not ignore or legitimize homosexuality, samesex marriage and abortion as a form of contraception. But they should think outside the traditional evangelical box.
In thinking politically, they should consider a wide range of value issues: Where does a candidate stand on the matter of social justice? Does he want tax breaks primarily for wealthy? What is her position on the environment? Does the candidate value all of God's people regardless of their race or gender? Does she or he want all people to have adequate health care?
Coming out of the peace tradition, evangelical Anabaptists should not ignore the issue of peace Yes. a government must protect its people from both internal and external dangers. It must fulfill its police and mil-
itary functions. The early Anabaptists did not believe the state should be pacifist in its nature. And neither should contemporary Mennonites. Rather. modem evangelical Anabaptists should encourage governments to exercise restraint and minimize violence whenever possible. They must be voices of restraint. advocating peace and justice whenever feasible Diplomacy and alternatives to violent measures must be advocated. No. complete peace will never be achieved. But Mennonites should consider this question : Can a candidate protect America and preserve order while minimizing war and other violent measures?
4. Persuasion rather than coercion
While evangelical Anabaptists share many values with other Christians. they differ on how these morals can be achieved. On one hand. evangelical Anabaptists do not believe Christian ethics are the norm for the secular state. On the other. Christian values are not irrelevant. Whenever possible they should penetrate society
But how? Mennonites place more emphasis on persuasion and providing alternatives than passing laws to enforce Christian behavior.
In America two lines of thinking dealing with religion and politics go back to the colonial period. The Puritans desired to legislate morality and criminalize behavior contrary to Christian values . An example of this tradition became evident in the spring primary elections. One candidate said that the Constitution should be amended to reflect God's law.
A second tradition goes back to at least Roger Williams, a Baptist minister who founded Rhode Island This line of thinking recognizes that even then America had deep religious and cultural divisions. So with respect to public life, once some basic standards designed to allow civilization to survive were established. explicit religion should be separate from politics. Such a tradition. while not ignoring values in public life, does allow for more choice and emphasizes persuasion rather than coercion In most matters. Mennonites have stressed voluntarism and providing alternatives.
5. Expectations from government
For the most part. evangelical Anabaptist expectations for government are similar to what other Christians and even non-Christians value. In the Old Testament, what pleased God about rulers? They should be just. honest, competent, God-fearing and refrain from idolatty.
On the whole, Scripture indicates that governments can be expected to exhibit certain characteristics. They have a responsibility to rule in a competent manner-restraining evil, ptotecting people. maintaining law and order and upholding the general good God expecrs governments to practice honesty and integrity and to be committed to the pursuit of justice. Governments must work to promote freedom and human rights. It pleases God when governments assist the weak, marginalized. poor and elderly in society Governments should also practice fiscal integrity and pay their bills as their citizens are expected to do. The rich should not receive preferential tax breaks either. Wherever possible. the state should seek nonviolent solutions to problems. And. governments need to promote public morality and root out corruption
Last but not least: Please remember that God's agenda does not coincide with that of either the Republican or Democratic parties . God is not spelled GOp. Moreover. GOP does not stand for "God's only party." Conversely, Jesus is not a Democrat just because he rode into Jerusalem on a donkey.
Richard Kyle is professor of history and religion at Tabor College. the Mennonite Brethren liberal arts college headquartered in HiUsboro, Kan. He is the author of seven books. The most recent is Evangelicalism: An Americanized Christianity published in 2006 by Transaction Publications of Rutgers University He has twice been awarded a Fulbright Scholar and the Tabor College faculty lecture series was recently named in his honor. He is a member of Hillsboro MB Church.
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GoD HAS A ROLE FOR CHRISTIANS IN TIIE political realm and we ought to give serious consideration to carrying out that role faithfully. Such an understanding has not been supported by all Christians in the past nor is it supported by all Christians now. For example, in AD 215 the early Christian theologian Tertullian wrote, "Nothing is more foreign to us Christians than politics."
At a time when ordinary citizens had virtually no rights and very little opportunity to influence decision makers, such a view may have seemed appropriate. It strikes me, however, as being inadequate and biblically unwarranted. I suggest that it is doubly unwarranted if we are privileged to live in democratic, free societies . What, then, in specific terms, does God require of Christian citizens in a world permeated by politics? As I see it, there are at least 10 specific requirements.
I. We are to affirm the legitimacy of the state and its government and to submit to it. I Peter 2:1315 instructs us to show honor and respect. We are to do this "for the Lord's sake" to counteract "the ignorant talk of foolish men" who may assert that Christians are antigovernment and inclined toward anarchy. Christians, at times, may have good reason to oppose certain government policies and actions, may work for the removal of some politicians and may even support the replacement of one political system or ideology with another However, we may never reject the necessity and propri-
10 characteristics defining a
responsible Christian citizen
ety of the institution of government. Faithful Christians do not support or endorse anarchy.
2.. We are to be law-abiding citizens. Christian citizens should be known as honest, trustworthy, dependable and law-abiding people. Even when we strive to change laws and policies, we obey the law as much as we can. There are, of course, exceptions. When political authorities overstep their bounds, when they try to hinder us from being obedient to God, which is our overriding committnent, then we must disobey our rulers (Acts 4:13-21; 5:23-29). When this happens, we peacefully accept the consequences, as Martin Luther King Jr. and countless others have done.
3. We are to be informed. In Matthew 16:3 Jesus rebukes the Pharisees because they could not "read the signs of the times." Clearly Jesus thought that being informed about what is happening in our society is important. In political matters, as in other dimensions of life, we ought to make an effort to "read the signs of the times." God wants us to be interested in all his agencies on earth .
We all encounter Christians who believe that they have no obligation to find out what is going on in their community or the world Such an attitude puzzles me. How can we come to grips with Jesus' instruction to be good to our neighbors if we remain ignorant about them and if we do not care what is being done to or by them?
4. We ought to be the government's most perceptive and useful critics. This guideline requires considerable explanation Precisely because we hold to Christ's higher ethic, we have a basis - a measuring rod if you will - for assessing and addressing all subChristian performance, including our own.
Even as we obey a law we do not like or disobey a law that would require us to act in a God-displeasing manner, we urge our rulers to improve their policies. The issue at hand may involve racism, prejudice in immigration regulations, corruption among elected lawmakers, the abuse of foreign aid, militarism, desecration of the environment, judicial injustice and much more.
As we seek to be responsible Christian critics, we should realize that governments will likely not be favorably impressed if we ignore the pressing needs of others and only protest issues which benefit us specifically. If we advance only our own interests, our credibility will likely be very low. All other groups look after their own interests. If we Christians do nothing more, how are we different?
In keeping with the biblical imperative that calls everyone to live by godly principles of justice, righteousness, truth, humanitarianism, the promotion of human dignity and the pursuit of peace, we courageously remind all peoples and all governments that God's standards have not changed. We remind others of this truth even while we strive to model adherence to God's standards. If we address evil, we are following Jesus' example.
An especially difficult problem arises when a country is tempted to think of itself as God's favorite, even as a new Israel. While God may decide to use one country to punish another country for its evil ways, as he did in Old Testament times, it is inappropriate for any government or country to describe itself as God's agent. Such a decision is strictly God's prerogative . In our day, so-called ChristianAmericanism has been a temptation for some American Christians. In earlier times, similar cultic claims gained support in Russia, Great Britain, Spain and Germany.
Further, a similar problem exists when the government of any country claims God as a modem-day mascot or patron. In making such claims, rulers ignore the fact that God does not describe himself this way. God clearly and unequivocally describes himself as the King of Kings and the Lord of Lords who will judge all people and all authorities. He is not the national chaplain of anyone country or government.
Similarly, Christian critics must speak up when the government of any country claims that its policies, including its foreign policies, are uniquely righteous and that it is the power of light combating the powers of darkness. Christians must remind that particular government that all national governments are less than altruistic, that they all exist to advance their own political perspecrive, public policies and historical record.
Why care about politics?
Why should individual Christians view the politiCalwder as an arena of opportunity, influence and responsibility? As I understand the Scriptures and as I look at our situation in society, it seems to me that there are major reasons why Christians should give careful thought to political matters .
• The political order is a parallel although secondary, order functioning alongside the church to serve God's human creation. Government, as the agency of the state, is the expression of God's love and especially of bis providence toward those people who reject his lordship as experienced in ·the. Christian church and proclaimed by it.
• God can ac.,ietTe cpnsiClerable,.good through the the political order namely, the preventioll 'Of anarchy. the
restraint of evil, the maintenance of law and order, as weD as the maintenance of conditions that, generally speaking, facilitate the carrying out of the great commission .
• Church and state share many concerns and goals . This reality is hardly surprising given that many of the positive services that the state now undertakes were first i1ioneered by the church. Indeed, many are still carried on by the faithful church
• The political .realm has become a substantial part of our social environment Detachment and irrelevance are no longer options; perhaps they never were
• Government's tentacles now itnpact, the church and individual Ghristidmmassive ways. AItbOJlgh them ••, t5ci§itive to, this ,of polltical anti rtgulation, there are also many negative effects. Furthet. in most countries fhe"gov-
ernment now makes claims and demands that specifically contradict how Christians ought to live 'These initiatives need to be challenged and addressed .
• No part of a Christians life lies outside the scope of Christ is also Lord of the order Understanding exactly is an ongoing
• We maY,r9Ofbe «Qfithe w9rld" (John 15:19), bUt we are certaihIyrln the world . God, in.bt,s wisdom. has choSFuS to be his repr¢SeImJtiVes here Should we ootbecon'le knowledgeabte.about the social settin'g ,intO "bas placed us? Glven tliatGod loves theworld even in its 1fa1len sqrte (see John 3!16), should those w.bO worship God and seek to be faithful to his ethical values O(lt also love that same worldl- TH R
Some years ago in a published anicle I strongly criticized the Canadian government for apparently planning to function as a "merchant of death." I used that label because the government was considering how best to help a tobacco marketing board promote the sale of Canadian
situations where the rulers are brutal and evil, it may be possible to be thankful that the situation is not worse than it is. There may also be specific policies for which we can be thankful.
6. We should faithfully pay our taxes. Some Christians argue that Christians, especially those of us who belong to one of the
How ca n we come to gri ps with Jes us ' in struction to be good to our neighbors if w e r e m ain i gnorant a bout th em and if we d o not care what is being done to or by th e m?
tobacco in various African countries and other pans of the developing world.
I said that the government would be "peddling poison ." My article was reponed and quoted in major newspapers. Canada's largest newspaper, The Toronto Star, included the following statement in its news story: "Redekop said it would be 'un-Christian' and smack of racism for the government to promote tobacco consumption overseas because Canadians would be exploiting an almost nonwhite Third World."
I don't know how insignificant my nationally reported opposition was, but I know that soon after the newspapers reported my stance and a growing number of Canadians and Christians objected, the Canadian government decided not to go ahead with such a plan. The fact that at the time I was moderator of the Canadian Conference of Mennonite Brethren Churches and vicepresident of the Evangelical Fellowship of Canada gave additional weight to my objections. If God puts us in positions of potential influence for good, we have a responsibility to use such opportunities to do what is good.
We do not all have equally significant opportunities to express Christian views to rulers. We are not all able to gain media attention, but we can suppon those who do have such opportunities. We can all pray for them as well as for more righteousness in the political realm. Most of us can also write letters, sign petitions or phone authorities and express our comments E-mail presents a new and easy means to respond quickly
One closing point concerning our role as perceptive critics: If we want to be truly effective and taken seriously by government authorities, we should affirm them when we can so that we can with credibility criticize when we must.
S. We should be thankful. We are instructed to be thankful for the institution of government. God has established it for the benefit of all people (I Tim. 2:1-3) We should thank God for the rulers of the day. After all, they are the ones who make the whole system work. In
historic peace churches, should withhold that percentage of the taxes that is presumably being used for wrongful causes, particularly to pay for the country's military establishment Some very godly people hold to such a view I respect them. They are contributing to a very important debate
While I largely agree with these people's motivation and goal, I cannot agree with their methods. Should one try to calculate what part of one's taxes goes to pay the interest costs and the principal on debts caused panly by earlier wars? Should one include calculations about pensions for veterans and their spouses? As a symbol, tax withholding makes a statement As a realistic calculation, it strikes me as being problematic.
Secondly, can one seriously argue that a government should have no military capacity when such resources are needed to maintain law and order and to deal with situations of natural catastrophe? By definition, a government must have the capacity to enforce its laws. It must have the ability to protect its citizens. That is surely what Paul means when he says that the government "does not bear the sword for nothing" (Rom. 13:4) Quite frankly, to argue that a national government should not have any military capacity, which is the backup for the police forces, comes very close to arguing for anarchy.
Finally, I find no biblical support for such a stance. Jesus seems to go out of his way to model the propriety of paying taxes Granted, the temple tax was both a religious and a political payment (Matt. 17:24-26). But Jesus also addressed the payment of regular political taxes. The Herodians asked him one day, "Is it right to pay taxes to Caesar or not?" Jesus' unequivocal response was, "Give to Caesar what is Caesar's and to God what is God's" (Matt. 22:17>21).
The exhonation is clear, and it is particularly telling in that Jesus lived in a colonial setting under an oppressive dictatorship that opposed him and his teaching. In Romans 13:6- 7, Paul, despite the brutal treatment many political authorities meted out to him, also strongly endorses the payment of taxes. He makes a significant comment when he writes, 'This is also why you pay taxes" (Rom. 13:6) Payment of taxes is assumed The issue is not up for debate.
7. We should support good policies. Governments should expect us to support morally sound policies. God also expects this of us. After all, God opposes all that is evil and identifies with all that is good. We should do likewise. A personally written letter, a phone call
or some other communication can have great effect. Since most citizens are much more inclined to communicate criticism than support, our Christian expressions of support for what is true and right and good will be most welcome and will have effect.
Some years ago I was part of a Mennonite Central Committee Canada delegation that requested time to visit with the Canadian Minister of Indian Affairs in Ottawa. When we arrived for our appointtnent it became clear that the minister had only about 15 minutes or so to meet with us.
He asked what we wanted. We responded that we wanted him and his govemment to move ahead with their stated intentions of pursuing more enlightened policies toward native people, that we had
him for how they lived their personal lives as well as for how they used the position and authority he delegated to them There is a Prime Minister of prime ministers, a King of kings, and a President of presidents who will someday call them to account.
Jesus made the point of God's sovereignty very clear to Pilate when he said, ''You would have no power over me if it were not given to you from above" (John 19:11) Pilate apparently did not dispute the point and, judging by his subsequent action, seems to have agreed with Jesus . Paul left us a powerful example of wimessing to rulers about their personal relationship to almighty God.
Christian critics mu st sp ea k up wh en the government of any country claims that its policies, including its fore i gn poli cies , are uni quely right eous and that it i s the power of li ght combating the powers of dar kn ess .
some specific suggestions and that we would do what we could to help He was amazed He asked if we were asking for any favors or special policies for ourselves . We said no. He then indicated that he had a lot more time for us, and we spent much ofthe evening with him . S. We should pray for our political rulers. Many biblical passages, including I Timothy 2:1-2, urge us to pray for rulers In Psalm 122:6 the people are urged to pray for the peace of Jerusalem Ezra 6:10 instructs hearers to "pray for the well-being of the king and his sons ." Lest we think that such exhortations apply only in settings where we live under wise rulers, Jesus states, "Pray for those who persecute you " (Matt. 5:44) and " Pray for those who mistreat you" (Luke 6 :28)
9 We ought to be willing to become involved in the political process The democratic right to vote in an election includes the right not to vote, but I do believe that it pleases God when we use this very significant opportunity to influence the selection of rulers and the shaping of policies. In supporting the existence of a political system that God has established, a further issue is whether we are also willing to become involved more substantively. I firmly believe that if we are willing to do so, the opportunities will arise for at least some of us. Let us not be too quick to excuse ourselves . As someone once said, "It is much easier to worship Jesus than to obey him ." Maybe we need to remind ourselves that faith equals faithfulness and the path to holiness passes through the world of action
10. As Christian citizens we ought to remind our rulers that they are accountable to God. Our rulers need to know that as individuals and as governments they are ultimately accountable to a sovereign God . They need to hear that some day they will answer to
Although a prisoner, Paul courageously presented the gospel to King Agrippa. His testimony must have been effective because King Agrippa responded by implying that he was almost persuaded to become a Christian (Acts 26:25-32)
The apostle Paul was faithful in presenting Christian truth and Christian claims to the political authorities of his day He participated in the political realm as he had opportunity. This is also what God requires of us, nothing more and nothing less. Of course, not everyone needs to be equally involved. We have varying abilities and callings But we should all be knowledgeable and grateful and be willing to do what we can , motivated by our love for God and others, for a fallen world.
Let us be faithful in ways that our situations permit and involved to the extent that opportunities arise . Such a committnent and such actions are part of faithful Christian discipleship and obedient Christian servanthood
A Mennonite Brethren church leader and educator, John H Redekop is the author of three books and scores of articles on public policy. For many years he was a panelist on the Canadian 1V show "Cross Currents. " He was the president of the Evangelical Fellowship of Canada and was a professor of political science at Wilfrid LAurier University and at Trinity Western University. This article is an excerpt from Politics Under God by John H. Redekop Copyright 2007 by Herald Press, &ottdale, Pa ., 15683. Used by permission.
Your Mennonite Brethren
Loving lost people
National Convention marked by passionate dreams for
the future
When Mennonite Brethren from across the nation gathered for their biennial convention this summer in Hillsboro. Kan the official theme was "Transition Point: From a proud past to a promising future " But the unofficial theme had more to do with the promising future than the proud past.
And if the July 26-27 convention is any indicator it will be a future marked by passion for the lost . That theme was unmistakable as convention speakers business discussions worship times and informal conversations echoed Jesus' mission as stated in Luke 19:10: "to seek and to save what was lost. "
Both the central Kansas location - rich in MB history and heritage-and the timing-coinciding with the lOoth anniversary of Tabor College-celebrated the Mennonite Brethren "proud past."
The convention was jointly hosted by Tabor College the first institution of higher education established by MBs in the U.S • and by three historic MB congregations in Hillsboro: Hillsboro MB Church. Ebenfeld MB Church and Parkview MB Church .
Delegates, including John and Caye Courtney, enthusiatically sing in worship times led by Chris Regier of Enid, Okla.
Ebenfeld holds the distinction of being the first organized MB church in North America. Parkview has its roots in the historic Gnadenau village just outside Hillsboro and is considered the "mother church" ofthe Krimmer Mennonite Brethren, a like-minded conference that officially merged with the Mennonite Brethren in 1960 And Hillsboro MB is one of the oldest, largest and arguably one of the most influential churches in the U.S. Conference.
Friday evening's opening session in particular celebrated MB history, especially that of Tabor College. The evening's events were held on the Tabor College campus, beginning with dinner in the cafeteria and followed by a packed-house opening session in the college chapel. Tabor's student worship team, i268, led energetic worship.
A panel consisting of a current Tabor College student, a faculty member and an alum discussed the impact Tabor has had in their lives, and a multimedia presentation highlighted Tabor's history. College president Jules Glanzer told delegates and guests that Tabor's mission for the past-to transfortn lives-remains relevant for the present and the future. A late-night cake reception further celebrated Tabor's IOoth.
body LIFE
Even as attendees celebrated the past, keynote speaker Dan Southerland began to tum attention to the future as he spoke on "Getting in on what God is doing." Southerland, founder of Church Transitions, Inc., an organization that trains church leaders to effectively manage major transitions, presented sobering statistics on the decline of the American church and compared that to the astonishing growth of Christianity worldwide.
"If there's revival happening in the world, why can't it happen here?" he asked. He then used surfing language to tell attendees how to "catch the wave" of revival and repeatedly pointed out that "church is so not about me" but about helping nonbelievers come to Christ.
"If the church doesn't have the heartbeat of Jesus, what are we in business for?" he asked. 'i\nd Jesus' heartbeat was that none should perish-that none should perish!" He went on to say that heaven will be for Christians, "but in this place, if we follow Jesus, then we need to be here to seek and to save that which is lost."
The focus on the future continued 'as delegates and guests reconvened Saturday morning at the Hillsboro MB Church facili-
Retracing history
Two motorcycles and 16 cars decorated with maroon and gold streamers and ribbons participated in the Convention Parade, an event that celebrated Mennonite history and served as a transition from the location of th e Pastors' Conference in downtown Wichita, Kan , to the Tabor College campus in Hillsboro, Kan
Peggy Goertzen, director of the cA Tabor College Center for MB Studies, served as tour guide Her educational and entertaining stories at the Walton historical marker, Peabody train station and Ebenfeld MB Church were contagiously enthusiastic and showed a detailed knowledge of Mennonite history. Goemen told of the Russian Mennonite immigration to the U.S., of the important role their Turkey Red winter wheat played in U S agriculture and of the establishment of various Mennonite Brethren church communities in the Hillsboro area
U S Conference executive director Ed Boschman and Wichita pastor Steve Fast led the parade on motorcycles , followed by
ties, newly rebuilt and relocated after a fire destroyed the former building in 2004. Southerland again challenged those in attendance to envision a new future as he spoke on "Beyond Contemporary" and challenged attendees to make whatever changes in their church might be necessary to reach the lost.
Southerland compared unbelievers to orphans whom God longs to adopt. "My experience," he said, "has been this: When a church decides we love lost people most of all and we want God to send us his homeless, helpless, orphaned kids, he will flood that church with them."
That vision for the future was not obscured when attention turned to business As USC executive director Ed Boschman presented the new denominational mission statement, he pointed out that U.S. Mennonite Brethren must have a clear sense of identity and unity in order to move toward that future.
'We're bravely and with some faith calling you to be one," Boschman said.
Attendees put family unity into practice during the Mission USA report when Terry .Hunt expressed a need on behalf of the North Carolina District Conference. The district is in the process of building a facility
Leadership Board vice cha ir Brian Classen and his wife, Tam i, in their red convertible The parade gained additional participants at the Peabody stop, where participants were served fresh zweiba ck, a double -decker bun
that in a dried form served as a staple for the immigrants when they crossed the Atlantic Ocean The parade concluded at the Tabor College Historic Church, the first home of Hillsboro MB Church and the first home of Tabor College.- Connie Faber
which they hope will expand their ministry significantly, but have run into numerous obstacles, particularly with one city official. Attendees united in prayer for the project In a post convention e-mail to the Leader, Hunt reports that those prayers were answered a week later when environmental plans for the building site were approved. Following the grading of the property in August, the building project is on schedule to begin this month.
Other MUSA reports from church plants and projects across the country demonstrated how the USC family is already at work to seek and save the lost. As church planter after church planter stood to tell stories of lives changed, the excitement was palpable. MUSA director Don Mortis said, ''I'm passionate about reaching lost people however we can do it."
The report from MBMS International likewise fueled passion for reaching the lost, whatever it takes. Ricky Sanchez, team leader for Team 2000 in Thailand, told how reaching lost people sometimes takes some unusual forms, including persecution and ideas that are "outside the box." For example, he said, "You've got break-dancing MB orphans leading people to Christ in Thailand."
Even budget discussions were less about dollars than about vision.
Worship throughout Saturday's sessions was led by Chris Regier, worship pastor at Enid (Okla.) MB Church, and a team of musicians from Oklahoma and Kansas. At
one point Regier sang an original song that MUSXs Morris said "encapsulates" the goal of MUSA-and perhaps the challenge for the future of the conference as a whole. The song spoke of people who need Jesus and asked, "Who will love them home?"
The convention concluded on a reflective note Saturday evening as delegates shared communion. Boschman reviewed the "Jesus story," noting that if Jesus cared enough to bleed and die to seek and save the lost, that should be the church's passion as well. Attendees were then invited to take communion at one of six stations around the sanctuary. Conference staff members were available to pray with and for those who so desired. Many took advantage of the reflective atmosphere to kneel at the front of the sanctuary in prayer.
Looking back in a post convention interview, Boschman expresses satisfaction with the convention and notes the clear "current" running through the weekend's events: "a palpable sense that as a U.S. family it is imperative that we do anything and everything we can to be purposeful about the core mission of Jesus for the church, which is seeking and saving the lost."
Boschman notes that strategic planning-figuring out just how to do that as a national family-will be the next work of the Leadership Board. The board will consider input from convention delegates and from the spring Leadership Summit when they meet Oct. 10-12 in Denver, Colo.-Myra Holmes
By the numbers
Mennonite Brethren came to the 2008 National Convention from all five districts Attendance numbers were similar to past conventions
Hillsboro 2008
Delegates and guests: 285
Children: 25
Total registered: 310
Boone 2006
Delegates and guests: 249
Children: 29
Total registered : 278
Draper 2004
Delegates and guests: 252 Children: 42
Total registered: 294
Abbotsford 2002
Delegates and guests: 262 Children: 40
Total registered: 302
Denver 2000
Delegates and guests: 285 Children: 54
Total registered: 339
"Turn to your neighbor...
"
Keynote presenter Dan Southerland proved to be an engaging, if sometimes irreverent, speaker at the 2008 Pastors ' Conference and National Convention
Some of his comments raised eyebrows and hackles - such as his denigration of seminary as a "cemetery" for vision But judging from hallway conversations, more than a few found his ideas thought-provoking
Southerland's style was peppered with requests that listeners "tum to your neighbor" and repeat statements both profound and silly. Here's a sampling of what attendees turned to their neighbor and said :
You're a lot better looking than who I sat with last night.
Dance with me, baby.
When you die, we will bury you .
You could use a little "out of control."
You really do need Jesus
I love you despite who you are
You look like a model, baby
Don't act like you know stuff you don't know .
Lighten up, baby
Shape it up, baby
You must go slow.
I will wage peace on your head . Be real.
I will help keep you humble
I'm a screwup and you're a bigger one
We shoot mad dogs
You're looking pretty good tonight.
I bet you look great in a swimsuit.
Think small . Church is so not about you .
It's just not about you, baby
I am not threatened by you .
Open your eyes.
Be the donkey.
Loosen up, baby
Get outside the box
Getting down to business
Decisions generate little discussion
Business took a backseat to vision at the 2008 National Convention in Hillsboro, Kan. The few business decisions made were done quickly and with little or no discussion.
Although it neither required delegate action nor generated discussion from the floor. a significant piece of business was the unveiling of a new U.S. Conference mission statement. logo and Web site. The new USC mission statement emphasizes "oneness": "We partner as one family to serve one Lord on one mission. for the transformation of individuals. families and communities."
Delegates were asked to give the Leadership Board input on the mission statement and on priorities for the future via discussion groups and written feedback. Attendees could view and give feedback on the new Web site. which executive director Ed Boschman called a "hummer in the e-world." at computer kiosks set up ourside the sanctuary
Budget
The only item of business to generate discussion from the floor was the proposed budget for 2008-2009. The $902.973 budget represents an increase of about 9 percent. which leaders readily acknowledged but for which they did not apologize in light of the vision for the future.
Boschman said. "It's about passion and about what we want to see happening in the kingpom." He noted that while the national conference is grateful for churches that faithfully give to denominational ministries. those churches represent only 35 percent of U.S. Conference congregations 'We need to confront that reality." he said.
A few delegates spoke from the floor to encourage more consistent giving from local churches, including John Langer of Gettysburg. SD. who said. "Let's step up.» Delegates approved the budget as presented.
New leaders, new board
Delegates also unanimously affirmed a new slate of leaders. including members for the Leadership Board and a new Board of Faith and Life.
A national BFL was reinstated at the 2006 Convention. with details of slate and structure to be hashed out in the interim. Newly-appointed BFL chair
Larry Nikkel of Hillsboro. Kan., reported that the board had an organizational meeting in June and will meet again in October
Serving with Nikkel on the new BFL are: Ed Boschman. USC executive director; Gary Wall. district minister for the Pacific District Conference; Tim Sullivan. district minister for the Southern District Conference; Roger Engbrecht. district minister for the Central District Conference; Rod Anderson. Sioux Falls. SD; Michael Eldridge. San Jose. Calif.; Tim Geddert. Fresno. Calif.; and Jennifer Greer. Boone, NC.
Three members of the Leadership Board will not be continuing: chair Joe Johns. treasurer Greg Quiring and Valerie Rempel. Filling those vacancies will be Brad Barnes. Bakersfield. Calif.; Matt Kolbert. Fresno. Calif.; and Steve Schroeder. Hillsboro. Kan. Kathy Isaac. Garden City. Kan.. was reelected to another term . Continuing on the Leadership Board are: Brian Classen. Papillion. Neb.; Sue Kliewer. Fresno. Calif.; Vyacheslav Tsvirinko, Fresno. Calif.; Terry Hunt. Lenoir. NC; and Rolando Mireles, Jr .• Rio Grande City. Texas
Also on the approved slate of leaders were representatives to MBMS International, MB Biblical Seminary MB Foundation. Mennonite World Conference Youth and Mennonite Central Committee.
Other business
The morning opened with Chuck Buller. previous USC executive director. offering a prayer of blessing for his successor. Ed Boschman.
Delegates approved a Memorandum of Understanding for MB Historical Commission. Kindred Productions and MB Biblical Seminary. These ministries were owned and operated by the General Conference. a binational conference comprised of the U.S. and Canadian Conferences. Since divestiture of the General Conference in 2002. the seminary and Historical Commission are jointly owned by the two national conferences. while Kindred Productions is owned by the Canadian Conference. As required by the original MOUs the current relationships and details of operation were reviewed in 2007 and adjustments made.
Similarly. revisions to the bylaws of MBMS International take care of business matters generated by divestiture . The bylaw revisions approved enable the mission agency to complete its incorporation in Canada.
Ministry reports
In other business. Don Morris. director of Mission USA. kept his time behind the podium brief to allow church planters to speak
Rod Anderson. Christ Community Church. Sioux Falls. SD. showed a video of testimonies and said the church plant strives to 'laugh together. love the Lord together and win people to the Lord together."
Jeff and Lianne Nikkel, from Trailhead Church. Centennial, Colo .• called themselves "missionaries to
Don Morris prays for Mennonite Brethren church planters.
Denver" and told stories of friendships that are drawing people to Jesus.
Nathan and Susan Carlson talked about their vision for a church plant in a suburb of Portland, Ore , where they hope to 'love God and bless our city as we bring people to Jesus."
Rod and Lynette Jost shared about their work in a culture dominated by the Mormon church. South Mountain Community Church @ Daybreak is the third Mennonite Brethren church launched in the Salt Lake City, Utah, area.
Terry Hunt and Chris Eidse, on behalf of the North Carolina District Conference, shared the district's vision for youth ministry and for their current building project.
Jason Gilbow, Providence Fellowship, Edmond, Okla., described how a renewed love for people and passion for bringing them to Christ has resulted in ministry to the very poor at a nearby apartment complex
Connie Faber, editor of the Christian Leader, likewise kept her report time brief. allowing time for delegates to share with one another ways they see God at work in their congregations and to give feedback to the Leader staff.
The National Youth Commission and Historical Commission also reported. Speaking for the Youth Commission, Wendell Loewen and Rick Bartlett reported that the ministry-minded format for the National Youth Convention, tested at Anaheim '07, was "a significant success." Plans are underway for a similar format for the 20n youth convention.
Ken Reddig spoke for the Historical Commission, a ministry shared with the Canadian MB Conference, and invited delegates to attend the celebration of the 150th birthday of the Mennonite Brethren denomination, to be held in Vancouver, BC in July 2010.
Other reports
Delegates also heard reports from conference -related ministries. Merrill Ewert, president of Fresno Pacific University, got an enthusiastic response when he told of lives changed on the university basketball team this past winter. Delegates heard from Tabor College during the opening session Friday evening. Kindred Productions manager Mario
Buscio promoted their new Kindred Spirits rewards program, which donates a portion of purchases to approved ministries.
Jon Wiebe, president and CEO of MB Foundation, introduced the Foundation's new mission statement, vision statement and tag line. He reported growth in both assets and lending, healthy contribution levels and a record high of over $7 million distributed to ministries.
A written message by MB Biblical Seminary president Jim Holm, read by seminary representatives Lynn Jost and Rick
Bartlett, encouraged delegates to partner with the seminary in calling, equipping and placing new leaders.
In MBMSI's report, general director Randy Friesen challenged attendees to 'look at another level of mission giving" in order to send workers into more places of opportunity.
Representatives from the Canadian MB Conference, Mennonite Central Committee, Mennonite World Conference, Mennonite Mutual Aid and MHS Alliance brought greetings from their organizations. - Myra Holmes
Schmidt honored for service
U.S. C onference moderator Joe E. Johns (left) thanks Henry Schmidt, (right) standing with his wife Elvera, for Schmidt's many contributions to the Mennonite Brethren church . Schmidt, of Fresno, Calif., wa s presented with a gift, and Johns offered a prayer of thanks for the couple's service during the first Saturday afternoon business session of the National C onvention
Schmidt graduated from MB Biblical Seminary in 1972, intending to return to the pastorate. While he returned briefly from 1982 to 1985 as part of a church planting team for Fig Garden Bible Church in Fresno, Schmidt gave his professional life to the larger work of the Mennonite Brethren C hurch .
He served as the executive director of evangelism for the U S Conference and as conference evangelist from 1972 to 1977, traveling widely throughout North America and beyond. After completing doctoral studies at the University of Southem California in Los Angeles , Schmidt served on the MB Biblical Seminary faculty from 1978 to 1993 In 1993, Schmidt was appointed president of MBBS, a pos ition he held for 10 years .
In 1994 Schmidt agreed to serve on the original U S Conference Leadership Board, bringing with him a wealth of experience After one term , Schmidt worked as a volunteer mentor and coach to Mennonite Brethren pastors under the umbrella of the U .S. Conference . Schmidt attended the 2008 Pastors' Conference and National Convention, and as usual his 6'3" frame , angular gait and trademark white wavy hair made him easy to spot in the crowd. It was also clearly evidentthat Schmidt's heart for people - especially pastorshas solidified coundess friendships .- Connie Faber
Tabor turns
100
Tabor College, the Mennonite Brethren educational institution headquartered in Hillsboro, Kan., is turning 100 years old, and one of the Centennial Celebration evenrs was the Ftiday evening session of the 2008 U.S. Conference National Convention held on the campus. So it was fitting that the more than 300 delegates and guests sang "Happy Birthday" to the denomination's oldest college and enjoyed cake and ice cream in the dining hall following the session.
President Jules told the audience that evening that the college was named for Mount Tabor, known by tradition as the site of Jesus' transfiguration. "It points to the founders' vision that this should be a place of transformation," Glanzer said. 'We want our graduates at Tabor College to make the world more like God intended it to be while keeping their eyes on the eternaL" Glanzer concluded his remarks by saying. "Heaven will look different because of Tabor."
The next event on the Centennial Celebration calendar is Homecoming. Oct. 2-5. Highlights of the weekend include four performances of "Fiddler on the Roof," a musical featuring Lyndon Vix, chair of the Tabor College Board of Directors, as Tevya and Holly Swartzendruber, assistant professor of voice, as Golde. Saturday morning an original sculpture, "Called to Serve," created by Tabor College alumnus and worldrenowned artist Sandra Storm will be dedicated and four of the college's presidents from the past quartercentury will reflect on their experiences. A variety of athletic events and reunions, an art show and dinners are also on the schedule. Detailed information about the weekend is available online at www.tabor.edu/alumni. - CF
Kids connect at convention
There was something for everyone during 2008 U.S. gatherings. The importance that orgaruzers placed on proViding activities for children and teens impressed Ben Marquez, the youth director at First MB Church, Wichita, Kan., who organized the youth activities for the Pastors' Conference. 'This is a denomination that seems to value the idea of a connected church," said denominational newcomer Marquez in an interview during the conference.
First MB Church of Wichita, Kan., organized the children and youth activities for the Pastors' Conference while volunteers from Hillsboro (Kan.) MB Church and Parkview MB Church, Hillsboro, took over for the National Convention. Volunteers from congregations in Wichita and Hillsboro provided on-site infant and toddler care.
Youth activities at both locations offered kids the opportunity to serve, connect with other teens and have fun. The five youth atrending the Pastors' Conference spent time at Morningstar Ranch, a leadership training ministry of World Impact located near Florence, Kan., working at the facility, visiting with director Jim Elam and swimming. That evening they joined members of the First MB junior high youth group for a party.
The dozen teens that attended the National Convention in Hillsboro spent Saturday morning painting and weeding around the Tabor College campus and distributed bottled water around the city as a "random act of kindness" under the direction of Tabor College education department faculty, David and Joanne Loewen. The group had a pizza picnic and swam at an aquatic center in neighboring McPherson, Kan. The group had the unexpected opportunity to befriend a lone little boy who was in the park and joined them for their devotional and meal.
Liz Schmidt oversaw activities in Wichita for elementary schoolaged children. Kids spent Thursday morning at Exploration Place, a children's museum, and Friday morning the teens joined them for a visit to the Sedgwick County Zoo. The children spent the evenings learning about God's protection and care in the life of Daniel from "Schooner," the puppet chicken, via Bible story skits performed by Schmidt's three children and through related crafrs. In Hillsboro, Rachel Hein and Jamie Richardson organized children's activities for Friday evening and all day Saturday. The kids spent time at the local bowling alley, playing in the city park and the swimming pool. They played games, did crafrs and learned from Bob the Tomato and Larry the Cucumber via Veggie Tales videos.-CF
Joanne Loewen appears to be having fun leading youth activities in Hillsboro, including painting on the Tabor College campus.
We welcome and appreciate your generous support of Mission USA.
Please send your donation to:
Mission USA U.S. Conference PO Box 220 Hillsboro, KS 67063
Note "Mission USAn on the memo line
To see more come to know HIM I
Eagle's Harbor Community Church is taking off' Sept. 21 - Launch Sunday:
Mountain View Gommu:n1n' Church of Fresno, Calif., the Pacific District Conference, The Network and b1isslon USA are partnerlng to a new Mennonite Brethren churcH In Harlan Ranch, a planned community in northeast Clovis! Calif Gary and Cindy Mejia are the church plant couple of Eagle's Haroor Community Church.
. Join us in praying for this new church plant.
Praises:
• 8 people coming to faith In Jesus Christ
• 6 baptisms
• 250 people at a recent' movIe nigHt *'
• Growing core group
Petitions:
• Finding a worship leader
• Unity for core group and launch team
• Needed finances
Mission USA is dedicated to planting churches that will help peop1e find Jesus. ' We need your support.
Teaching sessions central to Pastors' Conference
Speaker encourages pastors to actively lead change
We're going to learn how to do church for the unchurched," keynote speaker Dan Southerland told pastoral staff members . in his opening comments at the 2008 Pastors' Conference held July 23-25 at Hyatt Hotel in Wichita, Kan .
Southerland said he would take the 164 pastors, spouses and guests through the eight-step process that he developed after successfully leading his own congregation through a series of changes that resulted in dramatic numeric growth, a focus on reaching the lost coupled with small group discipleship, a shift to "extremely" contemporary worship and the planting of 23 "mission churches." Southerland said he would incorporate stories from these experiences into his four sessions, but he added a disclaimer about who deserves the credit. "I know me and I'm not impressed. 1 am impressed with God," said Southerland.
Southerland's leadership principles were taken from the book of Nehemiah and are developed in Transitioning: Leading Your Church Through Change, Southerland's book that was given to each pastoral team. His teaching sessions were easy to listen to, illusttated often with humorous stories and sprinkled with the request to "Tum to your neighbor and say "
Leadership begins with the pastor, said Southerland, who devoted
the first session to pastoral preparation for change 'The issue in the American church is not the sheep; it's the shepherd," he said.
The opening session also introduced Danny Oertli as the Pastors' Conference worship leader. Using just his guitar, Oertli led the group in familiar hymns and contemporary songs and shared several of his original songs during which he intrigued
the audience with his unique guitar-generated sound effects.
In his second session, Southerland told the pastors that the goal for any congregation is to "figure out God's plan for the church." Preparing a congregation to become what God intends involves understanding the group's unique purpose and mission, defining their target and determining how to reach that group.
The five steps involved in implementing change were the focus of Southerland's third session. He emphasized the importance of implementing changes slowly. "I am so frustrated by the train wreck stories 1 hear about the church," he said. "You must go slow."
The final session focused on evaluating change. Evaluation involves dealing with opposition. 'J\nytime you have 100 percent affirmation, someone lied," Southerland said. When changes are accomplished, Southerland reminded pastors that God deserves all the credit. "Stay humble," he said, "and God will do amazing things."
The conference also included three breakout sessions Thursday morning. Southerland led a seminar targeted at pastors. He began by listing the four things that encourage him as a pastor: close friends, a constant mentor, private time with God and time away from ministry. For the remainder of the time, pastors asked Southerland questions, ranging from the value of church planting in highly "churched" communities , to the role of church committees, "must read' writers, worship style and social justice concems
A seminar led by Oertli focused on ministering with sincerity. Oertli told stories interspersed with songs that
The pastors sat around tables, making for casual teaching sessions with Dan Southerland
demonstrated what sincerity looks like and why it matters. "Sometimes our most sincere worship comes in the form of tears." he said. In an example of the kind of ministry Oertli was advocating. attendees spontaneously circled Oertli at the end ofthe session to pray for him. his family and his ministry.
A seminar for pastors' wives featured Joyce Williams. a pastor's wife from Wichita who with her husband has founded a renewal ministry for pastors and their families. Williams reminded the women that ministry challenges "force us to grow spiritually." She encouraged the women to '1ive victoriously." She closed by reminding pastors' wives to "stay true to ourselves," listing unrealized expectations. scrutiny by the congregation. loneliness. finding balance in life and loving wayward children as elements of doing so. Lori Walsh, who recently moved to Wichita with her husband Chris who is on the First MB Church pastoral staff. shared her testimony. "Transitions are not always our plans," she said, "but they are God's."
The conference schedule also included a block of family free time Thursday afternoon and an evening concert by Oertli. Friday's closing session included a drawing for two $800 travel vouchers courtesy of MB Foundation. Winners were Jacob and Rachel Baccus of Memorial Road Church, Edmond. Okla.• and Rod and Kim Koening, Community Bible Fellowship of Bellingham. Wash . u.S. Conference Executive Director Ed Boschman closed the Pastors' Conference Friday sharing "a couple of things from my heart." He talked about his belief that God has "great plans" for u .S. Mennonite Brethren. He encouraged pastors to watch for indicators that they are "spiritually dry." He emphasized the importance of spending time with their spouse and specifically of avoiding pornography. He reminded them that God calls pastors to "connect with lost people in your neighborhoods." He asked that participants close the conference by praying around their tables.-Connie Faber
••• body LIFE ···
MaryAnne Isaak, at C ommunity C hurch MB in C alif • smiles from the driver s wmdow of the 1979 Volkswagen RabbIt she and her husband. Jon. associate professor of New Testament at MB Biblical Seminary's Fresno Calif • campus drove to the Pastors' C onference and National Convention Jon has worked on the car for the past few years during his school breaks, tuning it up and converting it to run on recycled vegetable oil. Their 4 .729 - mile trip. whi ch began in Fresno, took them th ro ugh Ka nsa s for the convention and on to an extended vacation up into Manitoba, C anada. before returning to Fresno the second week of August The VW Rabbit used only 60 gallons of recycled oil from Fresno to Winnipeg . Their average miles per gallon was 37. and they got up to 4 7 miles per gallon The Isaaks filled up their fivegallon oil containers along the way at restaurants. with the price of oil ranging from free to $2 per gallon .Sarah Bergen for MBBS
On track for the future College
students, graduates attend national events
More than one person admitted to being jealous of Cam Priebe's assignment during the U.S. Conference gatherings this summer. Priebe, director of MB Biblical Seminary's Ministry Quest, and MBBS student dean Rick Barlett spent their time with the 16 young adults who patticipated in the inaugural run of the Young Leader's Track, a leadership training event held simultaneously with the Pastors' Conference and National Convention.
Priebe had five goals for the new program and says, 'We accomplished all of them. The students were geared up to be engaged." One benefit Priebe did not expect was the encouragement the young leaders were to the pastors. Several pastors stopped by the hotel meeting room used as the group's headquarters during the Pastors' Conference to express their appreciation for the young people's presence. "(The young adults) brought life to others," says Priebe.
This no doubt contributed to the overall reaction Priebe sensed in the young people who had been selected for the program by district leaders. 'There was a deep sense of feeling like they belong all the more now," he says. 'They felt invited in."
The pastors might not have been so envious of Priebe and Bartlett if they had kept the schedule the two men set for the Young Leader's Track (YLT). The group met for several hours before and after the Pastors' Conference and had two late-night sessions. While pastors and their families enjoyed a ftee afternoon Thursday, the young adults met for additional sessions. YLT patticipants also attended the National Convention, during which no additional sessions were scheduled.
Priebe and Ed Boschman, U.S. Conference executive director, set the goals for the program. An important outcome for Boschman
was gathering feedback regarding the two U.S. Conference events and so YLT patticipants submitted written evaluations and also shared their ideas during informal debrief times.
Networking was a goal Priebe says was definitely accomplished. Priebe says he could see the encouragement the young adults experienced in finding "others like me for whom serving God is important." In an August e':mail interview, YLT participant Trent Voth says, "It was an amazing experience to connect so early in life with the next heroes and sheroes of faith in our denomination. I was honored to be a part of it and start our friendships and networking early."
In addition to connecting with one another, Priebe says YLT participants interacted with denominational leaders and observed the friendships pastors and others in the denomination have with one another.
Priebe also wanted YLT patticipants to become aware of the ways in which God calls people and what leadership involves. In addition to looking at biblical "call stories,"YLT patticipants played a leadership experiential game. During the debrief time after the game, the leadership applications became clear. Hearing the reports at the National Convention on Saturday was a great experience for the group. 'They heard stories of God at work and the different ways God is at work," says Priebe. "I wanted them to catch a bigger picture and they caught a glimpse of that "
The final goal was to help the young people think about their future. While several in the group are beginning their first pastoral assignments, most are returning to college this
Cam Priebe, center, was one of two leaders for the Young Leader's Track that included Trent Voth, left, and Jon Walker, right.
fall. "Our times together were designed to intentionally help them transition from college to what's next," says Priebe. Priebe and Bardett encouraged the young people to each think about what might be a "good next step" for them personally
"Ministry Quest made a huge investment in me and was a pivotal point of transformation during my high school years," says Tyler Prieb, a graduate of the MQ high school program who participated in the YLT. "To reconnect with some of these same mentors as I am facing more complex issues in college was a complete breath of fresh air. I really felt God giving me new life through this track."
Asked for his overall impression of the group, Priebe says, 'They really care deeply about their peers. They care deeply about the church It is important to them that other people are taken care of "
For example, Priebe discovered the YLT members had different worship style preferences It was clear to Priebe as the group discussed these views that they placed "incredible value in understanding people and respecting and valuing other people," says Priebe. "I have incredible hope for our future leaders They love their neighbors and they love Jesus. Their hope is in serving God and what he will be in their lives."
Young Leader Tract participants included Michelle Hood, of Community Bible Church, Olathe, Kan. ; Jacob and Rachel Baccus and Ben Friesen, all of Memorial Road MB Church, Edmond, Okla ; Trent Voth, of Ebenfeld MB Church , Hillsboro , Kan.; Jarod Richardson and Lee Waldron , both of Parkview Church, Hillsboro, Kan. ; Kayla Vix, of First MB Church, Wichita, Kan.; Caleb Creed, of Bible MB Church, Cordell, Okla .; Elisabeth Shaum of College Community Church MB, Clovis, Calif.; Jon Walker, Deborah Wall and Stephanie Wall , all of Neighborhood Church, Visalia, Calif.; Heidi Glanzer, a Tabor College student from Abilene, Kan.; and three alumni of the Ministry Quest high school program: Tyler Prieb, an Azusa Pacific University student, Jeremy Lind of Birch Bay (Wash.) Bible Community Church and Jessica Berg, of Bethany Church, Fresno, Calif -Connie Faber
A longer report of the Young Leader's Track is posted online at www.usmb.orgIchristian-leader
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Flex your forgiveness muscle
Forgiveness unleashes tremendous power
The world was stunned when an Amish community in Two months later a town meeting was held in a tent near the devasPennsylvania was devastated by an attack on their tated area to discuss the future of the community. Approximately 500 school children, killing some and seriously injuring local people were there . Religious and government leaders from other others. Then the world was stunned again when this com- parts of the country were also there . Soldiers stood guard to make sure munity chose to forgive the perpetrator of that heinous there was no further violence. crime . How could they forgive the man who attacked their Brother Andrew was asked to bring a message from the Bible to children in this horrible manner? How could these families those assembled in order to help them in their planning. He reminded reach out to the wife and children of that murderer? The them of Jesus' teaching in the Sermon on the Mount: "Blessed are you shock waves of that forgiveness reverberated around the when people insult you, persecute you and falsely say all kinds of evil world . That's powerful stuff. against you because of me . Rejoice and be glad, because great is your
One of the hardest things to do is to forgive someone reward in heaven" (Matt. 5:11 - 12a) who has wronged us, because our natural tendency is to seek He then talked about Jesus' message of forgiveness : "If you forgive retribution or revenge . When we suffer, we want those who men when they sin against you , your heavenly Father will also forgive have caused us pain to suffer as well. Our gut reaction is to you, but if you do not forgive men their sins , your Father will not forgive fight back, to make people pay for what they have done to your sins" (Matt. 6 :14-15). Brother Andrew concluded by saying, 'We us Thisisoftenthebasisofbrokenrela- \Vhen we suffer, we those who c<.1u';ed tionships, fights, murders and even wars . However, we need to recognize thatthere pain to s uffer wel1. Our gut reaction is to fight hack, to is tremendous power in forgiveness . make people pay tor whnt they have done to u,;.
I recently saw a news report of two men who were visiting communities talking about the dangers of drunk driving. One was a father whose son was killed in an accident caused by a drunk driver, and the other man was that drunk driver. The father said he had forgiven the driver and now they were working together to try and prevent future accidents Forgiveness is powerful stuff
In his book, Secret Believers, Brother Andrew writes about a Christian community in Pakistan in 1997 that faced a serious crisis. Someone tossed a crumpled scrap of paper containing an anti-Islamic slur into a mosque during evening prayers. That incident was the spark that ignited mob action against the local Christians No one saw who did it, but immediately the word went out that it must have been the Christians Muslim fundamentalists had been looking for an opportunity to get rid of the Christians in the area and here was their chance They organized mobs that went on a rampage, destroying any and all properties belonging to C hristians in a certain area They were told : "Don't kill the people, just destroy everything they have so they will leave. Teach them a lesson." In one night over 1,000 homes and all the related property - cars and bicycles, cattle, fruit trees, clothes and furniture - was destroyed . Their school was also destroyed . The devastation was total.
must forgive those who did this to us. " Many of the Muslims present were astonished at this teaching . One high official even asked for a copy of that message. Forgiveness is powerful stuff.
After some discussion , the group decided that they would accept his teaching. They decided to replace the burned-out school with a new one and add a community library Both facilities would be open to Christians and Muslims alike. The children had lost everything in the rampage, so they decided they would provide new backpacks and school supplies for all of them , both Christian and Muslim, so they could continue their education. The funds for these projects came from Christians around the world who wanted to help.
In a ceremony several months later 1,300 children were each given a new backpack and some school supplies. In a second event, witnessed by the entire village, the new school-library-community center was dedicated.
Brother Andrew is convinced that had the Christians sought revenge instead of forgiveness, there would have been all-out war in the area All of the Christians, including those in neighboring villages, would have had to flee for their lives and lose everything Instead they chose to forgive. Now, 10 years later Christians live in peace in their rebuilt village. The community center still stands as a monument to the power of forgiveness. That's powerful stuff.
In Christ's upside -down kingdom we are told not to seek revenge . Instead, we are admonished to forgive . And as I read my Bible I believe forgiveness is not optional. It's a requirement . And that's powerful stuff.
BAPTISM/MEMBERSHIP
Fresno, Calif. (Butlerl-Souk and Phanh Sivongsay were received as members July 27.
Capitola, Calif. (Shorelifel-R ikki and Kiana Radl iff, Barbara Dymond and Daniel Macy were bapt ized July 26
Sioux Falls, SD (Christ Communityl-David Stuefen, Kalynn Slabaugh, Christopher Becker, Rod Becker, Jenna Becker, Jim Valder and Rachel Ewert were baptized July 20
Newton, Kan. (Koerner Heightsl- Joshua Guhr, TJ Guhr, Mallory Zuercher and Hannah Loewen were baptized and received as members July 20. Clovis, Calif. (College Communityl-M ichelle Ferguson was received as a member July 13.
Olathe, Kan. (Community Biblel-Doug Lynn and Grant Lacina were baptized July 6 and received as members July 13
Weatherford, Okla. (Pine Acresl - Kimberly Javorksy, Kamron Gipson and Hagan Ard were baptized June 29
Clovis, Calif. (Eagles Harborl-Aimee Penning and Warren Bean Sr. we re baptized June 29.
Sioux Falls, SD (Lincoln Hillsl-Lori Dickerson, John and Liane Effinger, Ashley Lease, Jon and Karlynda Most, Mary Nelson, Wilbert and Connie Nelson, Caleb Norquist, Roselyn Pollman, Jacob and Crystal Sackman and Jon, Tammy and Steve Selchert were received as members March 16
Omaha, Neb. (Iglesia Agua Vival- Two people were recently baptized and two joined the church membership.
CELEBRAnONS
Topeka, Kan. (Cornerstone Communityl-The congregation celebrated 50 years Sept. 6-7 with guest speaker Abraham Friesen. Events included services focused on the congregation 's past, present and future, tours of former Cornerstone meeting places, activities for children and youth, an impromptu choir and a church picnic.
Newton, Kan. (Koerner Heightsl-The church celebrated the opening of a new children's ministry area Sept. 3 with an open house and ribbon cutting. Sanger, Calif. (Grace Communityl-July 20 the congregation honored Baltazar Garcia, pastor of the Spanish-language service, for 50 years in ministry.
FELLOWSHIP
West Jordan, Utah (Shadow Mountainl-An allchurch campout Aug 29-30 included crafts, stargazing, fishing, a scavenger hunt and a talent show. Olathe, Kan.(Community Biblel- The Aug 24 talent night was followed by an ice cream social.
Enid, Okla. - An Aug 24 appreciation banquet recognizing all education program workers featured Larry Nikkel, former president of Tabor College, as the guest speaker
Corn, Okla.-Aug. 17 was an end of summer and back to school celebration that included recognizing community school teachers during the morning service, an all -church noon potluck and outdoor activities in the afternoon Centennial, Colo. (Trailheadl-Aug. 29-31 was a Labor Day retreat in the mountains, Aug. 22-24 was a backpack trip and Aug 9 was a family day in a nearby mountain park.
Wichita, Kan (Firstl - Local te levision personality Larry Hatteberg spoke at a lunch for senior adults Aug. 14 Ernest Alexander of Youth Horizons spoke on the impact of prayer in his life at a men 's breakfast Aug 16
Hays, Kan. (North Oakl-A back to school event in the church parking lot Aug. 13 included supper, prizes, a concert and guest speaker, a meeting for parents and root beer floats. Fresno, Calif. (Bethanyl- Participants in "A Day at the Bay" Aug 9 rode a chartered bus to San Francisco where they ate lunch, saw the sights and attended a San Francisco Giants baseball game. Bakersfield, Calif. (Laurelglenl-Men competed in go-kart racing Aug. 8, then had a meal and awards. Rapid City, SD (Bible Fellowshipl-Adults held an Aug 10 hike and men enjoyed a bike ride July 26 and a golf outing July 11
Papillion, Neb. (Shadow Lakel - Those interested in knowing more about the church were invited to a "coffee and chat" Aug 3.
Huron, SD (Bethesdal-Seniors held a luncheon and concert by violinist Dwaine Dunn ing July 20 after the morning service. The July 14 women 's event, "Bloom where you are planted, " included guest speaker Jeanmarie Shepard, author of the newspaper column "Vivacious Homemaker. "
MINISTRY
Huron, SD (Bethesdal-Four couples planned casual worship services this summer at a nearby lake for the benefit of campers and lake residents, most of whom don 't attend church Attendance at "Liquid Church" was between 20 and 40 Dinuba, Calif.- Third-grade students from a local elementary school were invited to the church to fill backpacks with donated school supplies , Fresno, Calif. (The Grovel-The congregation donated backpacks filled with school supplies for students at the elementary school in which the church meets The goal was 75 backpacks.
Grant, Neb. (New Life Fellowshipl- The church sponsored a showing of the movie "Facing the Giants" in the city park Aug, 21 Wolf Point, Mont. (Gospel Fellowshipl-July 12- 15 the church participated with other area churches in
Educator, musician dies
Jonah C. Kliewer, of Hillsboro, Kan. , Tabor College emeritus professor of voice and choral music, died July 12 of pancreatic cancer at the age of 75 Kliewer joined the Tabor College faculty in 1975 after serving as a church musician in California He served out the rest of his career in a variety of roles, retiring in 199B His college choirs were well received and Kliewer served as a guest soloist in a variety of settings.
"I am confident that the heavenly choir welcomed him and together they are now singing praises beyond our description ," said Tabor College President Jules Glanzer in an interview with the Hillsboro Free Press
Kliewer graduated from Tabor College in 1955 and received a master's degree from the University of Kansas in 1957 and a docrorate from the University
of Southern California in 1970.
After retiring , Kliewer became involved in numerous civic causes, most notably the Hillsboro Tree Board. He also created original, ornate wood furniture for Tabor College and his home congregation, Hillsboro MB Church
Kliewer was born May 8, 1933, to J.C. and Mary Thomas Kliewer in Isabella, Okla . On June 24 , 1955, he married Elinor Ewen, who survives and lives in Hillsboro. He is also survived by three sons, Jan of Powell, Wyo ., Kenneth of Hillsboro and David of Newton, Kan .; one daughter, Joan Kennedy of Omaha, Neb ; two brothers, Vernon Kliewer of Newton and Steve of Isabella ; one sister, Mary Gaede of Reedley, C alif , II grandchildren and one great-grandchild .- CF
"On Eagle's Wings, " an outreach targeting Native American youth with sports events, games and food. Lincoln, Neb. (First Slavicl- The church hosted a summer youth camp, with 65 youth and 20 adults participating
TEACHING/NURTURE
San Jose, Calif. (Blossom Valleyl- Young couples are studying marriage using the book, Love and Respect, on Sunday aftemoons
Wichita, Kan. (Firstl-The church offered parents an opportunity to order various parenting books and CDs and children's curriculum at a group rate. Parents could also sign up for free parenting tips via e-mail. Weatherford, Okla. (Pine Acresl-Ron Bennett from The Navigators presented a weekend seminar Aug 15-17 on becoming a disciple-making church. Each adult education class was asked to select two representatives to attend the seminar
Enid, Okla.-"Family Missions Night" July 20 featured homemade ice cream, interactive children's story, a slide show from the church's short-term team to Brazil, sharing on local outreach, update from the nearby church plant Providence Fellowship, prayer and opportunities to give.
WORSHIP
Balko, Okla. (Crossroads Bible FellowshiplChristian musician Blake Bolerjack was the guest during the service Aug. 24
Eugene, Ore. (North Parkl-Attendees were invited to share "cardboard testimonies" during the service Aug. 3. Inspired by a YouTube video, flip sides of the signs showed words describing life before and after God's work in the sign holders' lives
Cordell, Okla. (Biblel-Sandy Fender, missionary to Thailand, spoke at vacation Bible school July 28-Aug 1 and to the congregation Aug 3. Brad Word, missionary to Paraguay, spoke July 27.
Gettysburg, SD (Grace Biblel-Jon Wiebe, president and CEO of MB Foundation, taught a combined Sunday school class and spoke during the worship service July 13
Sioux Falls, SD (Lincoln Hillsl-The church hosted a seminar on Bible history, translation and interpretation May 3 presented by the MIQRA Institute, a specialized study and resource ministry.
DEATHS
ANDRES, HELEN, Fresno, Calif., of Bethany MB Church, Fresno, was bom July 4,1916, and died July 10, 2008, at the age of 92. She married Jacob Andres, who survives. She is also survived by two sons, James and wife Joan, and Larry and Maria Elena, both of Fresno; two daughters, Joyce and husband James Nord of Gardnerville, Nev , and Judy and husband Phillip Lehman of Firebaugh, Calif.; one brother, Wesley Flaming of Corn, Okla ; one sister, Viola Heinrichs of Corn, 14 grandchildren and 21 greatgrandchildren.
BRANDT, MARTHA KATHERINE, Dinuba, Calif., of Dinuba MB Church, was born March 7,1914, to Henry and Susanna Dirks Janzen in Madera County, Calif., and died July 1,2008. at the age of 94 In August 1936, she married Jack Brandt, who predeceased her Jan. 14, 1998. She is survived by four sons, Wayne and wife Eleanor, Jim and wife Robyn, Charlie and wife JoAnn, and Tom; one daughter, Geraldine Gerbrandt, and many grandchildren and great-grandchildren
ENNS, LEROY ALBERT, Dinuba, Calif., of Dinuba MB Church, was born April 21, 1931, to Albert and Margaret Enns and died July 15, 2008, at the age of 77. On June 29,1951, he married Agatha Friesen, who survives He is also survived by one son, Richard and wife Kathy; three daughters, Yvonne and husband Michael Fischer, Marjorie and husband Otto Ekk, and Carolyn and husband Joe Ehoff, 10 grandchildren and two great-grandchildren.
FLAMING, ELSIE THIESEN, Reedley, Calif., a member of Butler Ave. MB Church, Fresno, Calif., was born March 2, 1919, to Peter and Sara Driedger in Reedley, Calif., and died July 26, 2008, at the age of 89. On Aug 14, 1943, she married Albert W Thiesen, who predeceased her in 1988 In 1990 she married Harry Flaming, who predeceased her in 1996. She is survived by one son, Tim Thiesen and wife Barbara of Reedley; four daughters, Julia and husband Dennis Langhofer of Fresno, Calif., Elaine and husband Robert Falk of Fresno, Lois Zercher of Lemoore, Calif., and Debora and husband Sam Blankenship of Fresno; one sister, Frances and husband Vernon Dick of Reedley, nine grandchildren and five greatgrandchildren. She is also survived by the children of
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FRANZ, LEONA, Fresno, Calif., of Bethany MB Church, Fresno, was born March 4, 1919, to Henry and Lena Penner in Washita County, Okla., and died June 28, 2008, at the age of 89. In 1943, she married Arthur Franz, who survives. She is also survived by five sons, Arthur Emerson, Mark and wife Joy, Philip and wife Ruth, Stan and wife Arlene, and Conrad, nine grandchildren and seven great-grandchildren.
HIEBERT, ELSIE, Hillsboro, Kan., a member of Hillsboro MB Church, was born March 8, 1914, to Frank and Ann Hiebert near Corn, Okla , and died July 6, 2008, at the age of 95 On Dec. 31, 1929, she married Herman Hiebert, who predeceased her: She is survived by one son, Harold and wife Boni Johnson of LaCrosse, Wisc.; two daughters, Elizabeth and Richard Kauffman of Littleton, Colo., and Esther Hiebert of Hillsboro; two sisters, Golde Sawatzsky of Weatherford, Okla., and Edna Karber of Fairview Okla , several grandchildren and 13 dren.
GRENZ. CUNTON E., Bismarck, NO, former district minister for the Central District Conference, was born Jan 13, 1933, to Edwen and Ida Gohring Grenz near Napoleon, NO, and died June 26, 2008, at the age of 75 On Aug. 26, 1956, he married Carol Breuer, who survives. He is also survived by one son, Donald and wife Beth Ann; two daughters, Melodee and husband Dan Privratsky, and Beth Ann and husband Michael O'Brien; one brother, Kermit and wife Karla of Andover, Minn., and 10 grandchildren.
RUSCH, GLEN, Fairview, Okla., of Fairview MB Church, was born Sept. 15, 1922, to Henry H. and Mary Catherine Rusch in Okeene, Okla., and died July 20, 2008, at the age of 85 On Sept. 13, 1942, he married Dorothy Wahl, who survives. He is also survived by one daughter, Cathy and husband Tom Corzine of Center, Colo , four grandchildren and two greatgrandchildren
SCHROEDER, SUSAN, Piedmont, Okla , of Discovery Bible Fellowship of Collinsville, Okla., was born Dec. 13, 1914, to Jacob and Mary Warkentin Heinrichs in Joes, Colo , and died July 30, 2008, at the age of 93. On Nov 2, 1940, she married Albert Schroeder, who predeceased her July 25, 1983 She is survived by one daughter, Barbara and husband George Fina; one son, Wesley and wife Glenda of Perryton, Texas; two sisters, Lydia Krause of Marietta, Ga., and Linda Plett of San Jose, Calif.; two sisters-in-law, Ruby Heinrichs of Joes, Colo , and Evelyn Heinrichs of San Jose, Calif., five grandchildren and two great-grandchildren.
THIESSEN, EMMA, Buhler, Kan., of Buhler MB Church, was born July 11,1914, to Jacob and Anna Willems Bergen in Buhler and died July 14, 2008, at the age of 94 On April 19, 1934, she married Abraham D Thiessen. She is survived by one son, Fred Navarro and wife Annette of San Antonio, Texas; four daughters, Annie and husband Norman Yoder of Yoder, Kan., Phyllis and husband Warren Pebley of Inman, Kan., Helen and husband Jim Lewis of Buhler, and Bonnie and husband Gary Danner of Buhler, 12 grandchildren, 13 great-grandchildren. and one great -great grandchild
Notes from the humor mill
Getting back in "funny stuff" shape
Afew years ago I was talking with someone about my early days as a freelancer. At one point this person asked, "Why don't you write funny stuff any more like you used to?" Hmph. I thought about retorting with an inquiry about why this person wasn't as thin and handsome as he used to be. But the problem was , he was right. I'd started off writing humor pieces but eventually gravitated toward more thoughtful musings.
Lately I've been thinking I should go back to the funny stuff. There are telltale signs that I've gotten too uptight. My wife and kids keep telling me to 'lighten up" and "take a deep breath." Whenever a cell phone rings I tend to flinch
and gasp. When I look in the mirror I think, 'Who's that wigged-out dude glaring back at me?"
honor student." It made me think, that must be an intelligent dog. Last school year my honor student got straight 1\s, read a pile of books in her spare time and got bumped up to advanced orchestra. How did the Schnauzer beat straight 1\s and advanced orchestra? Maybe he got an A + and a chair in the symphony.
But 111 tell you, if I find out the Schnauzer has been padding his resume, I'm going to have a word with the bumper sticker people. Then again, I don't want to make all the little dogs mad. I see them all over the place getting carried around by their owners and pampered in the lap of luxury
.:. You (;.In't just leave inside out until YOU put them on again. It isn 't . '-
But it's kind of daunting to think about writing an entire humor column with a coherent subject line. So maybe I should start out with some brief bursts of lightheartedness to get a little practice. Thus the random humor mill is off and running
I noticed that on our magnetic board my wife posted a list she titled "Hang Ups." That was a good idea. I certainly had a few hang ups that had been bothering me. All those pairs of shoes my family leaves lying around by the front door, for example.
One night I counted three pairs each from my daughter, son and wife. That was nine pairs of shoes for an unsuspecting guy to trip over. So on the Hang Ups list I wrote, "Shoes piled by the front door" and also "Inside-out socks." My kids often peel off their socks and leave them inside out, which is how they go through the laundry and into the fold pile. So who has to tum all those socks right side out? Me! Because you can't just leave socks inside out until you put them on again. It isn't natural.
It felt good to get those annoying things off my chest, but later I saw that my wife had added to the Hang Ups list. She wrote "Hang up mirror, Hang up picture, Hang up pegboard in garage." Oh. I erased my rants and hoped no one had noticed. Nothing was mentioned all evening, and I headed for bed feeling relieved. Until I pulled back the covers and discovered nine pairs of shoes and six pairs of inside out socks.
While driving around town I saw a bumper sticker that said, "My Schnauzer is smarter than your
Maybe the dogs are smarter than my honor student. We make her clean her room and pull weeds and do the dishes. I doubt the Schnauzer does any of those things. He probably gets waited on like a prince. I guess I should get a bumper sticker that reads, "Your Schnauzer IS smarter than my honor student and apparently smarter than all of us!"
Whenever a church needs a new pastor it seems like they come up with a job description that's kind of idealistic. I mean, the new guy will have to be good. People read the description and joke, 'We probably can't hire Jesus, so we may have to go with our second choice."
But what if you could interview Jesus for the pastor job? That would be cool. First you could say, "Jesus, give us the final word. Organ or guitar?" Jesus might reply, 'Tm a lute man myself. But I've said before that worship comes from the heart and mind. Instruments, whatever." Hmm,OK
So Jesus , what will you preach about? "Well, I'm going to tell you to get your rear end out there and help people with their problems and mention my name among your friends. You guys sit around in church talking about religion too much for my taste." Whoa, pretty blunt.
Now Jesus, what kind of salary package do you want? "Go, sell your possessions and give to the poor, and then come follow me."
Right. So maybe you don't want Jesus as your pastor. He might chase away all the churchgoers
We can do better
Mulling over the 2008 convention
Reviewing the July U.S. Conference National Convention held in Hillsboro, Kan., I have to say that I was encouraged. The focus on evangelism that emerged Saturday was inspiring. Convention speaker Dan Southerland urged congregations to point all of their ministries toward attracting the lost, and he didn't play it safe when he suggested ways to do so. " Kill the ineffective part of your church calendar," said Southerland. "If (activities) are not helping win people to Jesus Christ, kill them."
Don Morris and his team of church planters told stories of seekers being drawn to Christ through new Mennonite Brethren church plant projects. Fresno Pacific University President Merrill Ewert told of students coming to faith. Randy Friesen, MBMS International general director, said that 35,000 people of the Khmu ethnic group in Laos "would call themselves Mennonite Brethren" and that "we are on the cusp of a significant move of God among Muslims in North Africa."
I can't imagine anyone who heard these stories could walk away from the National Convention without feeling excitedand just a little proud-of all that U.S. Mennonite Brethren are doing to bring people into God's kingdom And Southerland's words should have inspired us all to rethink what we are or are not doing to be part of this movement to be new MBs"Missionary Believers," to borrow a suggestion from Ed Boschman, U S. Conference executive director.
While convention planners will certainly consider this event a success, even the most successful event often prompts me to evaluate what I just experienced Sometimes such reflection results in a critique, other times the event just gives me some things to mull over, and sometimes I do both. So here are three comments on the 2008 U.S. Conference National Convention.
This convention could very easily have had record-breaking attendance It was held in Hillsboro, Kan., a centtallocation in the Southern District Conference, which is the second largest regional conference There are 10 Mennonite Brethren churches with a total of 3,093 members within 60 miles of Hillsboro. While all five districts were represented, the 315 delegates and guests came from only 59 of the 200 congregations that comprise the U S Conference.
While the directive to "build it and they will come" works great in the baseball movie Freld of Dreams, it doesn't work out very well for U S. Mennonite Brethre n conventions. No longer does just holding a convention automatically bring people to our field of denominational dreams Should we keep doing conventions? My vote is that we continue holding these spiritual family gatherings. We say we are "one family" and organizing events that allow us to become acquainted is one way to make this claim a reality
Mennonite Brethren are changing. We no longer engage in the governance process as early generations did, an interaction that was a hallmark of the denomination. We come to conventions to be encouraged, inspired and challenged. We entrust the men and women that we elect to the various Mennonite Brethren ministry boards to have done their homework and to bring good recommendations We limit our discussion of business matters not because we are apathetic but because we want to keep things moving along.
Sometimes this approach works just fine. This summer delegates voted in favor of the recommended changes to the Memoranda of Understanding guiding the ownership and operation of MB Biblical Seminary, Kindred Productions and the Historical Commission and approved incorporation documents for MBMS International in Canada. These recommendations were affirmed without explanation and discussion
While the changes for MBBS and the Historical Commission are minor, the Kindred Production memorandum said that the publishing ministry is closing its U.S. shipping office. This change will impact U.S congregations and individuals that support Kindred Productions and I was surprised that delegates did not ask about this change.
You can attribute the delegates' lack of interaction to a high degree of trust in our leaders to do the right thing . But I think we are better served when delegates show more curiosity about the recommendations they approve.
So if conventions should be characterized by meaningful discussions, what should the denomination talk about? What themes should emerge? The U.S. Conference Leadership Board has said that, 'We partner as one family to serve one Lord on one mission, for the transformation of individuals, families and communities."
While evangelism was clearly the focus of the 2008 convention, this new mission statement suggests additional areas that can be explored and celebrated at future conventions. The return of the national Board of Faith and Life is important to our future discussions. I hope that this board will engage convention delegates and also our congregations and leaders in discussions of the theological issues that surface when personal and corporate transformation happens
Let's agree to do a couple of things in ZOIO. We can start by taking seriously the invitation to attend the family gathering-plan now to be in British Columbia to celebrate the 150th anniversary of the Mennonite Brethren Church Come prepared to interact with each other on whatever theological issues and business matters are raised. And it will be OK if we don't agree on every thing. Most of the time families don't. - Connie Faber
Em(Jloyment: Church
Pastor: The Ulysses ['''K'-an - .'I ' M " B ""Cc:"hu - rc""'h'-,-a"";fa - m""'i"""ly- o-" f 60 members, is searching for a full-time pastor to lead our family to glorify God Ulysses is a rural community of 6,500 and growing. Please contact Ulysses MB Church, c/o J.D Neufeld, 837 N. Baughman, Ulysses, KS 67880.[2/2)
Lead Pastor: Bible Fellowship Church [BFCI of Rapid City, SD is seeking a Lead Pastor. We are looking for an individual who loves to preach God's Word and enjoys conveying the truth of God's Word in an applicable, real-to-life manner. The Lead Pastor provides leadership in promoting and developing the overall vision and mission direction of BFC, following the eight foundations of ministry: empowering leadership, gift oriented ministry [assisting people in identifying and using their spiritual gifts for the benefit of all believersl, passionate spirituality !committed to living lives of faith, characterized by peace, joy and lovel need-oriented evangelism !impacting our community for Christ), inspiring worship, loving relationships, dynamic small groups and functional structures !committees providing strength and cohesion to the church body). Lead pastor is to be involved in personal discipleship, either small group or one-on-ones The congregation of 150 is a loving, caring body desiring to grow spiritually, deepening our relationships with the Lord Jesus and reaching out and ministering to others. Seminary graduate preferred Please send resumes to BFC Calling Committee, 1212 E Fairmont Blvd, Rapid City, SD 57701 or e-mail inquiresto:BFCLP0Rushmore com Web site : www.BibleFellowshipChurch net [1!?1
Senior Pastor: Garden Valley Church, a Mennonite Brethren church in the diverse community of Garden City,
CLearing HOUSE ---
in Southwest Kansas, is seeking a senior pastor to lead a group of approximately 150 believers. Our church has a heart for the community in which God has placed us and a heart for missions-the world in which God has placed others Visit our Web site at www.gardenvalleychurch com Send resumes and inquires to: Search Committee, c/o Garden Valley Church, 1701 N 3rd Street, Garden City, KS 67846 or e-mail searchcommitteeICgardenvalleychurch.com [2/121
Lead Pastor: Hillsboro MB Church, a congregation of 400+, is seeking a lead pastor with a vibrant relationship with Jesus Christ. The successful candidate is expected to bring spiritual vision and direction for the church's mission and programs, have positive relational skills and a strong preaching/teaching ministry The lead pastor is one who desires to lead, develop and partner with other members of the pastoral staff and lay leadership team This intergenerational church is located in a progressive college town. Seminary graduate preferred. Please send resume to Pastoral Search Committee, Hillsboro MB Church, 300 Prairie Pointe, Hillsboro, KS 67063 or email inquiries to: hmbcsearchlCyahoo.com [5/121
Senior Pastor: Kingwood Bible Church, a Mennonite Brethren congregation in Salem, Ore , is seeking a Senior Pastor who can grow our congregation and help us reach out to the unsaved in our city. Kingwood is a congregation of approximately 100 members and is located on the west side of Salem. Besides the senior pastor position, we have one fulltime youth · pastor, a part-time Children 's Ministry coordinator and a part-time church office secretary.
We seek to grow our church through evangelism and discipleship. At least six years experience as a pastor is preferred. Mennonite Brethren background/ordination is also preferred, but not required. If interested, send a resume to: Dave Davis, co-chairman, Pastoral Search Committee, 2225 Dorchester Drive S., Salem, OR 97302; phone 503-581-9507; E-mail davyactslCaol.com A packet of information on our church and the surrounding area is available upon request. [9/121
Youth Pastor: Bethany Church in Fresno, Calif., is seeking a strong leader who is passionate about students, grades 7-12. Resumes can be sent to Bethany Church, attn: Youth Pastor Search, 9161 N. Maple Ave. Fresno, CA 93720, or officelCbethanychurchonline,com [9/121
Employment: Seminary
Faculty: Faculty position opening soon in the Marriage, Family & Child Counseling department at MB Biblical Seminary. Join the team at MB Biblical Seminary's campus in Fresno, Calif , a community rooted in the Anabaptist and evangelical traditions. This position will be at the assistant or associate professor level. In addition to a strong emphasis on the integration of counseling and the Christian faith, the seminary's MFCC program includes a priority of helping students grow in a wide range of areas not limited to academic achievement and counseling skills Teaching and mentoring are prioritized but research is encouraged MFCC faculty functions as part of an interdisciplinary team with Bible, Theology and Missions faculty. For complete details and resume information, visit www mbseminary edu/employment. [2/111
You can support the growth of God's kingdom by assisting MB churches through a TRADITIONAL, ROTH, or SEP IRA invested in MB Loan Fund certificates. While YOl earn interest for ret irement, we are
of transforming lives!
Shelf ITJb1@
Connecting the Strands
til Theological Witness Statement
THE SEMINARY DEFINES ITS THEOLOGICAL FOUNDATION
What's in a Name?
EXAMINING THE MEANINGS BEHIND "EVANGEUCAL" AND " ANABAPTIST", AND HOW THEY CAN INTERTWINE
Life in a Muddy World REFLECTIONS ON DENOMINATIONAUSM
Reflections
3 STUDENTS SHARE WHAT IT MEANS TO STUDY AT A SEMINARY THAT IS ANABAPTIST AND EVANGEUCAL Fresno, CA Langley, BC Winnipe!l, MB www.mbsemlnary.edu
The following books have helped shape faculty members' understanding of what it means to be anabaptist and evangelical.
Rick Bartlett, Director of Constituency Relations, Student Dean and Instructor in Youth Ministries: The Upside-Down Kingdom, by Donald B. Kraybill (Herald Press, 2003). Kraybill, a sociologist and pastor, has written an excellent overview of Anabaptist theology. Kraybill's focus is tracing the story of Jesus and identifying how the Kingdom of God as Jesus preached is completely upside down when observed through the lens of first-century Palestinian culture. This is a good introductory book for those who aren't sure what Kingdom theology looks like in today's world.
Jon Isaak, Associate Professor of New Testament: The Transformation of Culture: Christian Social Ethics after H. Richard Niebuhr, by Charles Scriven (Herald Press, 1988). In Niebuhr's famous taxonomy Christ and Culture, it was the Augustinian-Calvinist model that was dubbed as truly transformational and the peace witness of Anabaptism was dismissed as naIve, deluded, or sectarian. Niebuhr made many young Baptists and Mennonites ashamed of their long heritage of peace. Scriven, however, argued-in a way that I still find compelling-that it is the heirs of the Radical Reformation who articulate a social stance that truly engages and transforms culture, rather than evades or conforms to it.
Mark Baker, Associate Professor of Mission and Theology: Brother to a Dragonfly, by Will D. Campbell (Continuum, 1977). Campbell recounts his journey from a childhood of poverty in the racially segregated southern U.S. to ministry as a Southern Baptist pastor to years as a social activist with the liberal National Council of Churches to a radical conversion back to Jesus and a justice oriented ministry of a radically different character. I first read this autobiography as an angry, confused (and self-righteous) 25 year old who had just returned to the U.S. from war-tom Central America. It led me to experience God's grace in a profound way, stopped my drift toward liberal Christianity and was a key early step toward my embracing anabaptism.
Pierre Gilbert, Program Coordinator for WinniPeg Centre for Ministry Studies and Associate Professor of Old Testament: Making the Best of it: Following Christ in the Real World, John Stackhouse (Oxford University Press, 2008). Following a close examination of C. S. Lewis, Reinhold Niebuhr, and Dietrich Bonhoeffer, John Stackhouse (Regent College) proposes his own understanding of how Christians can be Kingdom people in this complex world. Stackhouse proposes a model that is profoundly informed by Scripture and offers a helpful critique of some aspects of Anabaptist theology.
In Touch is a twice-annual publication ofMB Biblical Seminary. MB Biblical Seminary heartily embraces the goal of inspiring and equipping men and women to live as disciples ofJesus Christ, and to serve and lead in the church and in the world As a part of that mission, In Touch strives to bring faith to life.
Editor: Megan E. Richard Design and layout: Brad Thiessen Fall/Winter 2008
@ necting the
The Theological Witness Statement and summary which is the theological is published in this issue of InTouch (see next page) has center to which we been processed by the entire board, faculty, and staff of should teach?" This MB Biblical Seminary (MBBS). The current version stimulating dialogue is the 13th draft. Although it is stated as a consensus, concluded with a new the Statement reflects intense discussion, debate, and challenge: "Can we development within the seminary family. encap sulate this con-
The Statement was birthed at our annual system- versation in a twowide faculty/staff retreat in 2006, during our strategic page summary?" planning process. The original draft declared our first The two-page value to be the theological centerpiece we share as explanation of the Mennonite Brethren - biblical theology. Faculty who Theological Witness gathered for the retreat clarified and expanded the first Statement has two core value. When we were through with this Bible study broad aims. First, we
byLynnJost
exercise, we recast the core value as a "Theological explain the cultural context of our church experience. Witness Statement." We give several definitions. We outline the historical
The Statement aims to be thoroughly biblical, influences. We acknowledge our rich heritage. Second, Trinitarian, ecclesial, and missional. we give a short, simple theological explanation of core
• The Witness Statement is biblical. The summary MB convictions. provides scriptural support for the emphases of our We agree that as MBs we are shaped by our anabaptist theological roots. theological roots and our evangelical theological
• The Statement is Trinitarian. environment. We are still debating among ourselves just
o As MBs we recognize that God the Father is the how anabaptist and evangelical theological traditions Creator, Sovereign, and Designer of the world overlap. Since both traditions are biblical at the core , and of our mission in the world. we believe that at our best we as MBs are thoroughly
o We believe that Jesus, God's Son, came to anabaptist and evangelical. proclaim and fulfill God's mission and to give us
Some have asked whether we believe the value s an example to follow. stated in the explanatory document describe what
o We confess that God the Holy Spirit empowers we think MBs do believe or what we at MBBS think our life together. we as MBs should confess. We prefer to think of the
... as MBs we are shaped by our anabaptist theological document as a. rather boundary. . .• What we descnbe IS what we are almmg to teach roots and our evangelical theolOgIcal enVll"onment. and practice within our understanding of the Bible.
• We believe in the centrality of the church as the community of God' s people commissioned to be the active human agent s who seek to follow God's will together.
• Our calling a s the church is to join God in the mission of transforming the world through our character, our testimony, and our actions.
One year after the formation of the Statement, MBBS faculty and staff again gathered for their annual retreat. This event gave opportunity for more conversation. Faculty members were challenged to present, defend, and discuss their own views of what MBBS should teach and several accepted the assignment to answer, "What
We want to hear from you!
Have questions or comments about this Issue of In Touchl Email them to fresno@mbsemlnary edu
Our hope is that the rest of the MB church wants to join us in the journey toward which this statement points. We believe that the statement is consistent with the MB Confession of Faith, to which we as a seminary are committed.
Lynn j ost, PhD is Academic Dean and Ass oc iate Professor of Old Testament for MB Biblical Seminary
Offj
e give witness to a biblical theology that is both anabaptist and evangelical, teaching that the church is called by Jesus Christ to represent God's reign in the world by the power of the Holy Spirit as its community (being), servant (doing), and messenger (telling).
The Theological Witness Statement expresses two consistent aims of Mennonite Brethren Biblical Seminary (MBBS). First, these words articulate our understanding of what the Mennonite Brethren (MB) church believes. Second, these words describe the direction in which we as teachers and theologians in the church seek to lead the Mennonite Brethren conference. The theological statement condenses our MB confession of faith into a single sentence.
We use the terms "biblical theology," "anabaptist," and "evangelical" to describe our faith because these words also grow out of our history. Because MBs have been shaped by other movements that we have found compatible, a brief review of our story is helpful in understanding the context for such words as" evangelical" and "anabaptist."
We Mennonite Brethren have always considered ourselves a biblical people. While at times we use such statements as the Apostles' Creed, we describe ourselves as confessional rather than creedal. That is, we confess that we seek to believe, study, and obey the Bible as our primary authority. Our confession of faith is a statement that describes how our reading of the Bible (as God's inspired Word) connects us to the world in which we give witness. As a biblical people, we have instinctively tried to resolve theological and ethical questions by asking, "What does the Bible say?" or "How do we interpret Scripture as our authority for today?"
We speak of a biblical theology in contrast to a systematic philosophical theology. We make this distinction because we seek always to be guided more by the Bible than by a particular theological system- be that systematic, evangelical, or even Anabaptist. Our norm should always be the Bible. We use the word theology because we recognize that we need to read the whole Bible- to avoid lifting any single verse as a proof text that silences other biblical words. At the same time we recognize the priority of Jesus' teaching. We have tended to use the Sermon on the Mount (Matthew 5-7) as our first lens.
We read the Gospels through the lens of the Sermon, the rest of the New Testament through the lens of the Gospels, and the Old Testament through the lens of the New Testament. The term theology points to the need for interpretation. We seek to interpret the Bible within a world-wide community of faith under the guidance of the Holy Spirit.
This biblical faith aims to rekindle the dynamic of the early church. Guided by the Holy Spirit, we gather to study the Word together. As the early church discerned God's will together at the Jerusalem Council in Acts 15, we pursue a community hermeneutic. The early church gathered around and evaluated the apostolic testimony of Paul, Barnabas, and Peter; so also we gather around the biblical text to discern together how its authority guides our lives.
We seek to be a biblical people, but we recognize that our biblical interpretation has always been influenced by a range of theological currents. When our church formed in 1860, the first members expressed their agreement with Menno Simons. They were also strongly influenced by the Lutheran pietist movement with its emphasis on (1) group Bible study, (2) warm Spirit-filled faith growing out of personal conversion, (3) thoughtful faith nurtured by disciplined study, and (4) evangelistic witness. MBs also were open to influences from the larger evangelical church, especially Baptists who encouraged world missions and helped the young MB church develop its congregational polity. This openness to other evangelical churches continued in North America in the twentieth century and still characterizes MBs today.
While we claim a biblical theology, we recognize that other Christians also claim that the Bible is the source of their distinctive understandings. As a community we interpret the Bible from within our community's historical faith, seeking to minimize interference from influences that might distort our faith. Two labels have been used to describe our community's understanding: evangelical and anabaptist. Both words have their
ongms in particular historical movements, but have taken on a range of cultural associations. Some find the labels positive and helpful while others prefer to avoid them. We use them here as a way of identifying the sources of the biblical perspectives that we affirm. These labels and the biblical perspectives they represent are somewhat overlapping rather than exclusive. What follows is a summary of what we have taken from each tradition- both evangelical and anabaptist.
We share the following emphases of evangelical faith (the word evangel itselfmeans gospel or good news). Individual Christians are born again through conversion, receiving the gift of new life through trusting in Jesus' atoning death on the cross Oohn 3:16,18; Romans 3:19,26). Our theological authority is the Scripture (2 Timothy 3: 15-17). Discipleship in Christian life is nurtured through personal spiritual disciplines (1 Timothy 4:8). We understand our mission as a church to give witness to Jesus and to call others to new life (Matthew 28: 16,20; Acts 1:8). We sense that our mission can be strengthened by learning to engage culture transformatively as we cooperate with like,minded Christians.
We also share some of the emphases of anabaptist faith (the word anabaptist was used by enemies of one group of 16th century reformers who insisted on believer's baptism rather than infant baptism). God's people are born again for the purpose of growing as disciple s (followers and learners) of Jesus (Mark 8:27,38; Matthew 5,7). Followers of Jesus are incorporated into the covenant community through baptism and grow as disciples whose lives demonstrate faithfulness as we practice holy living and mutual accountability, worship as a community, and engage together in mission (Matthew 18:15,20). Our theological authority, the Scripture, is interpreted within the community as illumined by the Holy Spirit (Acts 15). Our mission in obedience to Jesus' Great Commission (Matthew 28: 16,20) is t o) love our neighbors (Matthew 22:34,40) and to make! peace through reconciliation with God, ourselves, our enemies, and God's creation (2 Corinthians 5: 17,20; Matthew 5:38A2). We sense that our mission is always counter, cultural because our allegiance to the Lord Jesus and the kingdom that he proclaims puts us in tension with the culture around us.
As Mennonite Brethren we give witness to a biblical theology that has at its center the following:
• Conversion - receiving new life by trusting Jesu s Christ as Savior and Lord
• Believer's baptism - baptizing believers who confess Jesus and enter church fellowship
• The Bible - obeying the authoritative Word of God, interpreted by the community as illumined by the Holy Spirit
• Church - living as a covenant community in worship, fellowship, accountability, witness
• Discipleship - seeking to follow Jesus' teaching and model
• Mission - witnessing and serving in passionate obedience to Jesus' Great Commandment and Great Commission
• Peace witness - reconciling all to God, ourselves, our enemies, and the creation
We aim to reflect the MB Confession of Faith which is our church's interpretation of the Bible at the outset of this millennium. We also hope to lead the church to faithful discipleship characterized by personal devotion to Christ expressed within the covenant community of believers. We continually seek a biblical vision of the redeeming and reconciling work of Christ for persons and the world in which they live. Our passionate commitment is to act as God's agents in the world as we anticipate the fulfillment of the kingdom of God.
In conjunction with the finalization of the Theological Witness Statement, the Constituency Relations team during the fall and spring of 07 ,08 went through the process of repositioning the MB Biblical Seminary brand. In addition to a revised logo, the Seminary is committed to being intentional in incorporating the core of who we are into our materials, advertising, presentations and through other avenues within our constituency.
What's in a name?
by Tim Geddert
Many Mennonite Brethren would claim to be "anabaptist" and "evangelical". Others identify with one label more than the other, either because we really do have diverse convictions, or because we don't all use the labels in the same way. At MB Biblical Seminary, we have explicitly stated: "We give witness to a biblical theology that is both anabaptist and evangelical." In what follows, I will capitalize these words when using them as labels or naming a movement and leave them uncapitalized when naming tendencies, emphases, or theological convictions.
Evangelical
What is an evangelical? Many churches use the word Evangelical in their name, frequently to distinguish themselves from others sharing a denominational history but perceived to be either less conservative or less Other churches, though not using "Evangelical" in their label, claim close affinity with those that do. Many are members of the National Association of Evangelicals or Evangelical Fellowship of Canada. Many biblical scholars associated with evangelicals participate in the Evangelical Theological Society. Some claim "Evangelical" is properly used to label a movement starting in the 1940s as a reaction to fundamentalists perceived to be and overly critical of any who deviated from some very doctrinal convictions.
We will likely never reach agreement on just how "Evangelical/evangelical" should be used. The word itself derives from the Greek "euangelion" which simply means "Gospel" or "good news". Perhaps it is appropriate that no group or coalition has so far succeeded in claiming ownership of the word. What then is a North American Evangelical? I use the word to label those persons, churches, or associations where the following emphases are highlighted:
Conversion, understood as a conscious personal choice, occurring when specific steps are taken: repentance; placing faith in Jesus' atoning death; receiving Jesus Christ as one's personal Savior.
Biblical Authority, often linked to specific claims about the nature of Scripture (as inspired and infallible) and to specific emphases in interpreting Scripture (leaning heavily towards a literal interpretation and a direct application, with minimal allowance for translation into a new cultural situation).
Discipleship, often understood primarily as personal sanctification, practicing spiritual disciplines, etc.
Evangelism, understood to focus primarily on saving "souls", so that their eternal destiny will be heaven and not hell. (Note: There are encouraging signs that many Evangelicals are moving towards a more holistic Gospel!)
Church, viewed as having the primary role of leading others to faith and supporting individuals in their personal walk with God.
Doctrine, strongly emphasized and often defined in detail (in general the movement is quite defensive when new ways of reading Scripture or understanding biblical truth are proposed).
Not all who claim the name Evangelical necessarily endorse all these points equally strongly, but I think they define what can fairly be called "evangelical" in a North American context.
Anabaptist
The term "Anabaptist" was not chosen by, but rather used against, some radical reformers in the 16th century. Their primary goal was to established "free churches" (in contrast to the "state churches" of their day). In defiance of governmental and territorial claims, they emphasized that "church" is for committed disciples of Jesus only.
We now know that many streams of radical reformers existed in the 16th century and only some shaped what later became the "mainstream" of the Anabaptist movement (one such stream became known as Mennonites). Many who associate with Anabaptism today would view the following three themes as particularly
central to, and perhaps uniquely understood within Anabaptism.
, Discipleship, viewed as the essence of Christianity, and defined more broadly than personal sanctification; it is concretely practicing the ethics of Jesus in daily life;
, Believers Church, understood as central to God's mission and consisting of those freely joining themselves with others practicing faith and discipleship (church is a covenant community, not a support group for individual piety);
, Love and Nonresistance, viewed as the heart of Christian ethics and implying a counter,
Christian faith is extremely individualistic, cannot consider themselves anabaptist. On the other side, those whose emphasis on counter, cultural peacemaking/pacifism is so extreme that individual personal faith and Christian evangelism are considered unimportant, and social activism overshadows all other Christian concerns, cannot consider themselves evangelical. Such extremes skew our denominational identity and work against our desire for a healthy unity within diversity.
On some issues we will need to find an appro, priate balance: Christian faith is both personal and communal; Christian responsibility includes both
cultural alternative to' the world's ways .. of opposing evil. 'T be both evangelical aond evangelism and social activ, ism. On some issues we can welcome the "tug,of,war" between those who think we have gone too far one way and those who think we have gone too far the other way.
For centuries Ana, .0 ° eans we recognize baptism was viewed by anabaptist m to,bOllity between mainstream churches in areas of compa d avoid Europe as a curious, iso, h two movements an lated,andoftenmisunder, t e "xtreme" emphases 0" stood sect. In the last 70 those e learly incompatible
Shaping Students
At MB Biblical Seminary our faculty has diverse years cultural (and even that are c political) engagement has with the other. increased dramatically. Through increased con, tact among denominations and theologians (and also because we all read the same Bible!), some of the basic tenets of Ana, baptism have been embraced by theologians and leaders in widely diverse church traditions.
Being both Anabaptist and Evangelical
Mennonite Brethren from their very inception in 1860 in the Ukraine were shaped by the "anabaptism" of their Mennonite history and the "evangelicalism" of German Lutherans and Baptists around them. To be both evangelical and anabaptist means we recognize areas of compatibility between the two movements (e.g. lived faith; a strong Biblicism) and avoid those extreme emphases of each movement that are clearly incompatible with the other. Evangelicals who strongly endorse right wing politics uncritical defense of capitalism and militarism, strong defense of gun laws, capital punishment etc.or whose theology borders on Fundamentalism, or wln;e understanding of the
emphases and sometimes, convictions, but we all affirm. our anabaptist and evangelical identity. Our goal is to shape Mennonite Brethren students to join us in forging our denomination's anabaptist/evangelical identity. And our goal is to shape our non,MB students, regardless of denominational affiliation and theological convictions, to understand both "streams" and incorporate the best of both into their own convictions and ministry priorities. We do this by teaching and modeling a holistic Gospel that is both personal and corporate, evangelistic and peace,making, grounded in orthodox Christian faith and open to new ways of understanding and embodying the Gospel in the contemporary world.
Tim Oeddert, PhD is Professor of New Testament at MB Biblical Seminary's Fresno, California campus .
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by Bruce Guenther
Do REFtLL M/HTER? This question arises frequently in our congregations, and even among our pastors. In response, denominational leaders use a range of utilitarian and pragmatic reasons for explaining the importance of denominational loyalty and supporting denominational initiatives. For example, "we can do more by pooling resources; there is greater efficiency in working together; and it is good for congregations to be part of a larger structure where there is a greater degree of accountability." All of these reasons are plausible and even compelling, but is it possible to offer a theological rationale for why denominations matter?
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Denominationalism has been soundly condemned by theologians such as H. Richard Niebuhr, who claimed that denominationalism represented "the moral failure of Christianity," and Lesslie Newbigin, who considered it the "form in which the privatization of religion is expressed." Interest in denominationalism has diminished as loyalty to institutions in general has waned during the latter half of the twentieth century.
Many church leaders no longer consider the maintenance of denominational structures and institutions as necessary or relevant, and therefore treat denominational structures like another parachurch organization. It is not uncommon to meet "denominational nomads," that is, people who have been part of congregations belonging to a variety of denominations. Some of this can be attributed to the geographical mobility of people who find themselves in a community that does not have a congregation that is part of a denomination of which they were previously a part. For many, denominational identity is at best a secondary consideration when finding a church: churchgoers routinely use their experience as consumers to "shop" for a church in reasonable geographic proximity that will meet their "needs."
I believe it is possible (and necessary) to articulate a response to denominationalism that avoids the divisive-
ness, elitism and exclusivity of the past, that moves beyond a utilitarian pragmatism, and that challenges the cavalier and ahistoric pronouncements of the arrival of a postdenominational era, and the individualistic consumerism of some Christians in the present.
TItE ftt STOR IC'.,fI"L EVOLUTlOI\\ OF DEI\\O t-\I I\\A-TlO l\\fl"L ISt-\ Scholars have noted that denominations came into being in America during the eighteenth century almost by accident out of an environment in which churches transplanted from various parts of Europe began to mingle, and in which the government refused to privilege one religious group over others. As a result, churches were forced to adapt their religious 'affirmations to the principles of voluntarism and free association.
Early in the twentieth century, the ecumenical movement tried, with limited success, to redirect interdenominational cooperation towards a comprehensive merger of denominations. By mid century, personal loyalties and identities began shifting away from large national denominational entities towards local communities and congregations, and towards broader trans denominational categories of identification.
The latter half of the twentieth century witnessed an unprecedented proliferation of denominations, particularly in Africa, as Christianity became a global religion.
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The architects of denominational theory were the so-called "Independents" among the seventeenth-century Puritans in England. Jeremiah Burroughs, born in 1599, was one of the most influential spokespersons for these "Independents" or "Dissenting Brethren," during a time characterized by intense political and ecclesiastical conflict. The American historian Winthrop Hudson distilled six principles from Burrough's work that can still be used as a partial frame for understanding and guiding denominationalism in the twenty-first century.
First, doctrinal differences among Christians are inevitable. "So long as we live here in this muddy world," writes Burroughs, there will continue to be divisions even among godly truth-seeking persons, particularly on secondary matters. Burroughs readily acknowledged that some divisions among Christians are due to human weakness and sin, but there are some matters on which the Bible is simply not clear. The reality of differences does not, however, give license to condemn others as false or as apostate; rather, it requires a posture of humility on the part of all Christians as they recognize the limitations of their own understanding. According to Burroughs, differences should serve as an incentive to test motivations and to continue seeking further illumination from the Holy Spirit.
Second, doctrinal differences in secondary matters are still important. Burroughs argues that only the Bible, and not any human authority, has the right to dictate to the conscience its understanding on secondary matters. Christians are obligated to practice what they believe and to pursue the implications of honestly held convictions.
Denominations are a place where differences can manifest themselves without creating intense conflict among Christians.
Third, differences among Christians can be useful. Bur-
pointed out, in such instances, it is not denominationalism that is the cause of disunity, but rather careless syncretism.
Several additional considerations not mentioned by Jeremiah Burroughs also need to be included in the construction of a theological response to denominationalism.
First, a theology of denominationalism must hold in tension the biblical emphasis on unity and the reality of differences among Christians. Christian unity begins with the redemptive work of Jesus Christ on the cross, and not with human initiatives, practices or agreements. The familial-like unity envisioned by the Apostle Paul (Ephesians 4) is a reality despite the divisions and disagreements that continue to exist among Christians. Jesus' prayer for the unity of those who would believe Oohn 17) seems to envision a unity that is more than a mystical, spiritual reality, because it is to be seen by others and is to be a factor in convincing people that Jesus is who he claimed to be. The "one body" metaphor by Paul also seems to imply some sort of tangible connection between the one
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zational form, or does it demand of us mutual respect, and a degree of fellowship and cooperation? I think the latter is most probable.
and the many. Does unity imply uniformity, does it direct us towards a singular organiroughs argues that even divisions precipitated by human weakness and sin can be used by God for his own purposes. In these divisions, "God is working out ends above our reach for his glory and the good of his Saints." Moreover, divisions among Christians call for and strengthen wisdom, faith, love, humility, patience, self-denial, and meekness. "In times of division men had need [to] stir up all their graces, and be very watchful over their ways, and walk exactly, be circumspect, accurate in their lives."
Fourth, because no group of Christians has a complete grasp of divine truth, the true Church of Christ can never be fully represented by any single ecclesiastical structure. Burroughs and his colleagues argued that the New Testament had not prescribed one particular way of organizing Christian communities.
Fifth, true unity among Christians is based on the common gospel and overshadows other differences that may exist among Christians. True unity should be expressed through cooperation between denominations. Burroughs makes it very clear that all Christians, despite their differences, are nevertheless united in Christ.
Sixth, denominational diversity is not necessarily schism. The problem of what to do when an institutional expression of the church becomes corrupt or apostate has often created dilemmas for Christians. The fact that alternative denominational options exist has made it possible for some Christians to live an authentic life of discipleship and witness to the gospel of Jesus Christ (e g., the confessing church in Germany during the 1930s). As Hans Kung has
Second, postmodemism has generated an interest in particularities as a reaction to the imposition of totalizing metanarratives. We cannot express or embody our faith apart from cultural forms. This interest in cultural particularities creates a new opportunity for denominations, especially those that have a clear sense of their theological identity and vision, that can articulate it in a narrative form, and that can present it in a relational way, inviting people to be a part of a community that is participating in an ongoing story (or narrative).
Martin Marty writes, "Denominations are not disappearing but changing, they are coming to be more like extended families - operating with memory and sensibility, ethos and kinship - than like creedal or other conformity engendering units." Denominations that are able to adjust to such a pluralistic cultural reality, and that are able to avoid expressing their particular identities in exclusive, elitist ways, and that are able to celebrate the collective diversity that is embodied by denominations as necessary for seeing more clearly the mysteries and complexities of the kingdom of God, may still have a future.
This article is excerpted from a longer paper Bruce Guenther, PhD, Associate Professor of Church History and Mennonite Studies at our Langley, British Columbia campus (Associated Canadian Theological Schools), presented at the 16th annual Believer's Church Conference in Winnipeg, Manitoba in June 2008.
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My black bean soup exploded on my fresh linen skirt, my first day of seminary
The man studying near me stopped worrying aloud for a moment to grab napkins
We were waiting for the same class I searched for the clothes closet and felt ridiculous
I moved on campus, the only Californian, home a mere ninety minutes away
Finding a place to be, to commune with people, to be accepted
Not easy, surrendering privacy, but I stayed Finding solace in the community, in the routine of life together
Everyone asks about the denomination I grew up in I have no answer; too many churches to count Little real knowledge; too many years of sitting in pews quietly to avoid detection
Bible verses aplenty and faith in God's enduring fidelity, but no structure to contain it
Unconditional love and acceptance found here
Five invitations to Thanksgiving dinner
Professors care more about my personhood than my papers
Never before have I been so unable to hide, and so grateful
Megan Zupancic is a native of Turlock, California and a member of Monte Vista Chapel. She is studying in the Marriage, Family and Child Counseling program at MB Biblical Seminary's Fresno, California campus, with hopes of working in community counseling overseas after she graduates. Currently she volunteers as a hospital chaplain.
9 dents share what it means to study at an anabaptist and evangelical seminary
Kev(!!YCoin
Having the opportunity to study at MB Biblical Seminary has been a profoundly powerful and challenging experience for me. Consistently, the professors and the course material have focused on the centrality of Scripture and the power of prayer as the unwavering foundations for a life of integrity. The passion that the faculty and other students have for the Lord and the dedication they exhibit in following him is truly inspiring and humbling. During my time here, I have increasingly sensed God's relentless pursuit of me, which has allowed me to open myself up to how he wants to mold my vision of the world and of himself, a process which is never complete.
In addition to this, I have been challenged to help God's people transform their communities into ones that yearn to be a prophetic voice in their generation. God has called his people to fearlessly proclaim the supremacy of Christ and to move toward being thoroughly changed by all the Gospel means for us, our neighbourhoods, and our world. I have learned that the unique contribution of the Anabaptist vision lies in its ability to propel people toward living in grace- and compassion-filled countercultural faith communities that display the love and majesty of Christ and make known his reconciling and restoring power.
Kevin O'Coin and his wife Breanne attend Gracepoint Community Church in Surrey, British Columbia. Upon graduating with his Master of Divinity in April 2009 from MB Biblical Seminary's Langley, British Columbia campus (Associated Canadian Theological Schools), he will be looking for a full-time ministry position in a discipleship, teaching/ preaching, or pastoral care capacity.
I was an undergraduate Bible student at Tabor College when I stepped into my most influential professor's office. "I'm thinking about further theological education," I said. "But I'm not sure I want to be a pastor; I just know that I want to do serious, in-depth theological study."
I was pretty sure MB Biblical Seminary would not be the right place for me. I was thinking along the lines of larger mainline or evangelical theological schools. Surely they had more to offer the "serious" student than my own denominational seminary, right? I thought our Seminary only trained people who wanted to be pastors in a very traditional sense and I was pretty sure that was not what I wanted to do. My professor was wise, however, and counseled me this way: "It's important to get a good grounding in a familiar theological tradition, and you'll be surprised at the quality of instruction and deep thinking even at our small seminary."
Three years later I'm stopping to reflect on my experience studying at this anabaptist/evangelical seminary, and I deeply appreciate my professor's counsel. The level of instruction I've received from deeply faithful professors here has been remarkable. They've challenged some of my ideas without making me feel inadequate, sharpened my skills at reflecting theologically, and pushed me to do my best work. But most importantly they've worked to make my experience one of learning in community, which is a distinctive of our Anabaptist tradition. We eat meals together before class, gather to pray afterwards, share in the learning process during our sessions together and talk about the hard questions in a respectful but vigorous way.
A part of this "familiar tradition" has also been the importance my professors have placed on doing biblical theology. That is, we're committed to consulting the Scriptures when we want to find out what God is like,
what God is doing, and how we are called to live as a result. We are taught to preach the text, not the latest fad. When we have tough ethical questions we don't consult the newspaper or philosophical systems first, but the sacred Scriptures. My love and respect for the Bible has only continued to grow here.
Mostly, I'm grateful for the Seminary's commitment to the local church. Professors who have pastored churches in Kansas, Alberta, British Columbia, and California have insisted that I consistently connect a (sometimes) heady theological education with the experience of the local church. "What does this mean for a local gathering of believers?" is a question we incessantly ask. As an undergraduate I wondered if the Seminary was doing any "serious" theology. But after three years of study I have come to understand that there is no more serious theology than that which is lived out in the local church. This is not a place for idle speculation about all things divine. The Seminary is serious about preparing people for engagement with God's mission through service in the local church. For this I'm very grateful, for it has opened me up to hear a call to pastoral ministry that I might otherwise have ignored. Thanks be to God!
Matthew Insley is in his final year of Master of Divinity studies at MB Biblical Seminary's Fresno, California campus. He currently serves as Youth Pastor at College Community Church Mennonite Brethren in Clovis, California.
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