NOVEMBER 2023 MBHERALD.COM
Digest
EQUIP 2023 Fire & Ashes: Why Church? My MB?
VOLUME 62 , NO. 11
C C M B C A P P O I N T S I N T E R I M N AT I O N A L D I R E C T O R H O LY S P I R I T — F I L L U S W I T H YO U R P O W E R A PA S S I O N FO R I N N E R H E A L I N G
More than sixty years of sharing the life & story of the Mennonite Brethren in Canada
Mennonite Brethren Herald Digest is digitally published monthly by the Canadian Conference of Mennonite Brethren Churches, primarily for the use of its members, to build a Canadian MB community of faith. We seek to 1) share the life and story of the church by nurturing relationships among members and engaging in dialogue and reflection; 2) teach and equip for ministry by reflecting MB theology, values, and heritage, and by sharing the good news; 3) enable communication by serving conference ministries and informing our members about the church and the world. However, the opinions expressed here are not necessarily those of the church as a whole.
Digest NOVEMBER , 2023 | VOLUME 62, NO. 11 EDITORIAL OFFICE 1310 Taylor Avenue Winnipeg, Manitoba R3M 3Z6 Phone: 204-669-6575 Toll-free in Canada: 888-669-6575 MBHERALD@MBCHURCHES.CA W W W. M B H ER ALD.CO M
ISSN: 0025-9349
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The Mennonite Brethren Herald is a publication of
CANADIAN CONFERENCE OF MENNONITE BRETHREN CHURCHES
AN INVITATION TO JOURNALING Philip A Gunther
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Q&R CORNER Ken Esau
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A JOURNEY INTO THE GENESIS CREATION ACCOUNT Pierre Gilbert
CONFÉRENCE CANADIENNE DES ÉGLISES DES FRÈRES MENNONITES
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WOMEN IN MINISTRY: MICHELLE KNOWLES Kimberly McIntyre
EQUIP 2023 IN PHOTOS Ken Esau and Carson Samson
Connect Lyndon Toftagerof Northview Community Church (Abbotsford, BC) assists with praise and worship during EQUIP 2023 Read our EQUIP 2023 summary on page 23.
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Sharing the life and story of Mennonite Brethren in Canada
MENNONITE BRETHREN HERALD
NOVEMBER 2023
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From the editor Satisfy us in the morning with your unfailing love, that we may sing for joy and be glad all our days. Psalm 90:14 whining dog whose wet nose reaches well above the top of the mattress is more effective than an alarm clock. Each day, I am awakened by my two pups eagerly awaiting their kibble and morning walk. Once I fulfill these duties, I relax in my favourite chair with my Bible and journal (currently a bright yellow hardcovered Moleskine). These brief moments of quiet reflection prepare me for the day. In "An invitation to journaling," Phil Gunther says, "As a disciple of Jesus, journaling can be an incredible instrument for spiritual formation...Simply put, journaling is a life-giving, revelational and directive enterprise in my world." I agree. I've been writing things down in notebooks for as long as I can remember (Stationery is my love language). Still, daily charting my thoughts, gratitude and concerns, accompanied by Scripture reading, is a game-changer. Lately, I have been reading the words of the psalmists. The Psalms are a journal: The authors express themselves in tones of lament and praise. Psalm 90 guides me these days; the concluding verse reads, "May the favor of the Lord our God rest on us; establish the work of our hands for us—yes, establish the work of our hands." I pray that the work of my hands—this magazine, the responsibilities given me at CCMBC, and my daily interactions with friends and colleagues—serve, honour and please God. I serve myself far too often; I know this to be true. Michelle Knowles serves as Pastor of Adult Ministries at WMB in Waterloo, Ontario. She is the focus of this month's women in ministry article on page 15. Michelle has a strong awareness and empathy for those affected by mental illness. She has responded to the Holy Spirit's call to be an agent of healing. "I've seen how God has called me into spaces to be open and transparent with my journey," Michelle says. "We all have wounds and brokenness. It's not something that's talked about as much as it needs to be. I think God is bringing renewal to the Church in this season." God calls each of us to participate in the renewal of his Church. He prepares us for this, too. Even if we don't feel ready, equipped, or "good enough" to do his work, he has established the work of our hands and laid a path for each of us. I hope you get to experience God's presence amid the busyness and noise of life. May you find contentment in being with him and rejoice, knowing that you are held securely in his hands. I pray that you sing with joy and gratitude for all he has done for you. With respect,
A
Carson
CARSON SAMSON
Communications director
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>> Check out our EQUIP 2023 summary starting on page 20. What a blessing it was to be together after a fouryear break!
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NOVEMBER 2023
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JA SO N KRU EG ER APPOI NTED I NTERI M C C M B C N AT I O N A L D I R E C T O R Dear CCMBC family, The CCMBC Executive Board would like to inform you that plans are in place for the interim leadership as we seek a new National Director for our conference. Former National Director Elton DaSilva resigned in May, completing his time in the role this month. He assumes the role of Global Director of ICOMB (International Community of Mennonite Brethren) beginning January 1, 2024. We celebrated Elton’s five years of CCMBC leadership at our National Assembly on October 28 and blessed him in his new role. We have asked Jason Krueger, our Legacy CEO, to step into the role of our Interim National Director, and he has graciously agreed to do so. Jason will perform both roles for the foreseeable future. As Interim National Director, Jason will be supported by National Faith and Life Director Ken Esau, Operations and Communications Director Carson Samson, Executive Assistant, Kara Friesen, the Winnipeg support staff, and the CCMBC Executive Committee. We are grateful to Jason for taking on this added responsibility. We are confident that he will guide CCMBC well in this time of transition.
CCMBC Legacy CEO, Jason Krueger
We are also excited to say that we will soon announce a new Executive Board Moderator for CCMBC and are in the final stages of vetting a new National Director candidate. We will formally confirm both positions by December 1.
MB CONVICTIONS – ENGAGING IN THE WORLD WORKSHOP This in-person workshop will be facilitated by Dr. Brian Cooper (MB Seminary Faculty member) at Willingdon Church in Burnaby on three separate dates: Thursday, Nov 30: 6:30-9:30 pm; Friday, Dec 1: 6:30-9:30 pm; Saturday, Dec 2: 9:00 am-12:00 pm. Register here A more robust version of this teaching content (along with readings and assignments) is available for academic credit (graduate or undergraduate options).
A few essential loose ends kept us from providing this update at our October 28 National Assembly. We apologize that this news comes at a later date. Please continue to pray for our family of churches, our leaders and those guiding the search process. We are very encouraged and have a growing anticipation for our future together, partnering with Jesus in His mission for our country! The CCMBC Executive Committee
Need help subscribing to the online digest? Email us at mbherald@ mbchurches.ca, or call 1-888-669-6575 and ask for Carson or Liam.
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An invitati o n to journ Ni ne reasons
B y Re v. Ph
journaling is a
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great pract
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ice.
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“Oh, that m yw written on a ords were recorded, t hat they we scroll.” Job re 19:23 “Journalin g is purpose of li paying attention to t he ving well fr om the insid inside for the e out.” Lee Wise
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I
recently read Fergus Fleming’s superb recounting of Arctic exploration between 1845-1969. Named the best book of the year when it was published, Ninety Degrees North describes the courage and resilience of explorers who ventured into the high Arctic seeking to reach the North Pole. Most of the accounts were of passionate explorers trapped in their ships on ice floes, languishing in bitter cold for months and eating literally anything their stomachs could digest. Almost all failed in their quest to plant a flag on the earth’s true north. What impressed me about the book was that it relied upon the personal journals of the brave few who ventured into this brutal and dangerous frozen world. Fergus’ book was written from the journaled narratives of bold adventurers like Elisha Kent Kane, Charles Francis Hall and Robert Edwin Peary. While reading about these explorers and their journal entries, I became curious about the journaling habits of other historical figures. I discovered that Mark Twain, Leonardo da Vinci and Winston Churchill, among many other famous figures, were dedicated to journaling. Although journaling is present among notable characters, many common folk journal too. For example, Indigo has an entire section in their store dedicated to supporting people who journal. What I learned from my reading of Ninety Degrees North, and from my brief Google search on famous people who journaled, was that for all of them it was a significant personal and professional benefit. Regrettably, I started journaling late in my life. I wish someone had shared with me the incredible transformative benefits of this accessible practice. As a disciple of Jesus, journaling can be an incredible instrument for spiritual formation. Today, I journal daily, and I employ a wide array of different formats. Sometimes I record events of the day, sometimes things I’ve learned, ideas, quotes, insights or dreams. My journal bears witness of stories, poems and prayers. There are also pictures, drawings and memorabilia in my current journal. Simply put, journaling is a life-giving, revelational and directive enterprise in my world. With all that being said, here are my nine tangible reasons for journaling:
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1.
Journaling is a means to tell your unique story. Journaling allows me to discover my voice and tell my story. There is no one like me, living a life no one else can live. Why not record and share it? American singer-songwriter Lucy Dacus wrote, “A journal is your completely unaltered voice.” My journal serves as a testimony of my experiences as a disciple and a record of the work of God in my life. The personal accounts in my journal unfold a real-life, real-time story only I can convey. The collective entries in my journal have my ‘stamp’ on them; they are my story told my way.
2.
Journaling records personal growth. Journaling enhances my self-understanding. Here is an opportunity to record how my life is being lived and how I’m reacting to life circumstances. It helps me gain insight into the strength and growth areas of my constitution. By simply putting my current sentiments to paper, I am given the opportunity to consider a change in thinking or behaving, and as such, mature, develop and grow. A journal helps me see the evolution of our soul through the words inscribed on its pages.
3.
Journaling fosters remembering. Too often we allow the day to slip by without taking time to genuinely reflect upon what experiences we encountered. There is so much significance in the common movements of our day which I can capture in words. As disciples, Scripture counsels us not to forget the work of God in our lives (Psalm 63:6; 77:11). Journaling permits me to record the faithfulness of God, his blessings and help. And, as a result of outlining God’s movements in my day, I reap insight, wisdom and an attitude of gratitude.
4.
Journaling aids in prayer and meditation. My journal bears witness to matters and people I have brought before God—prayers of praise, requests for help, appeals for intercession. For me, journaling puts prayer to paper. Journaling also allows me to detail answers to prayer which become a testimony of God’s grace and working. Additionally, journaling helps me in spaces of meditation, both in allowing me to clarify in writing what to focus upon and then to record what word I receive from the Holy Spirit. In this latter vein, Christian author John Piper writes, “Journaling is a way to be a good steward of the Spirit’s illuminations.”
5.
Journaling pauses life. In his book Seeking What Is Sacred, Ken Gire writes: “When we journal, it’s like taking a Polaroid of some moment during the day that has caught our attention. Only we do it with words instead of with film. But like that film, what we have looked at often develops right before our very eyes as we’re writing, revealing things we hadn’t seen before.” Gire’s sentiments are insightful because I too find journaling allows me to take a hiatus from the rush of the daily grind and focus on the moment. It fosters personal mindfulness. Journaling helps me to soak in ‘God’s good time.’ It transports me from a movement of seconds, minutes and hours to one that transcends the clock. Here I am simply abiding with my Abba Father. Journaling quiets my spirit allowing me to experience being the beloved of God and gain a Spirit-led perspective about my current place in God’s purposes.
6.
Journaling helps with discernment. When I need to make a significant life decision, journaling about it has proven to be invaluable. In detail I jot down pros and cons, options, questions, ruminations and, of course, what I’m hearing from the Holy Spirit. I also add meaningful Scripture into the mix; texts that offer guidance and wisdom. Journaling is a source of sifting and revealing, an advantageous part of my on-going decision-making matrix. It is one way I abide by the counsel of Scripture: “the prudent give thought to their steps” (Proverbs 14:15b).
7.
Journaling improves mental health. I was quite surprised by the breadth of study that has taken place regarding the mental well-being of those who practice daily journaling. According to psychological studies, journaling reduces anxiety, stress, worry and depression. It is a powerful medium for emotional catharsis (venting). Journaling aids in cognitive and emotional processing of difficult life experiences; it helps individuals gain healthy perspective while moving them to a positive level of acceptance and coping. Anne Frank wrote, “I can shake off everything as I write; my sorrows disappear, my courage is reborn.” For me, there has been more than one difficult experience in my life in which journaling has helped me to move from hurt to health.
8.
Journaling fuels creativity. Poems, prayers, sermon themes and article ideas have all sprung from my practice of journaling. My journal even has some crude sketches of places I’ve been. In some sense it is doodling with a purpose. There are pages in my journal where I have fastened pictures I’ve taken or personally impactful sayings written out on wonderful backgrounds. Because I have a penchant for sunflowers, I have a picture of Vincent Van Gogh’s 1888 painting, Sunflowers. I am constantly amazed how exercising some expression of artistry in my journal triggers other creative ventures. Journaling is for me both an expression and catalyst for personal creativity.
9.
Journaling improves one’s writing skill. Finally, journaling has enhanced my writing craft. I have a long way to go to be a consistently good writer, but I am a better one because of my journaling practice. I purposely use a pencil for journaling because it allows me to erase and rewrite entries. I am constantly looking for better ways to articulate something I’ve penciled in my journal. For example, I will write a poem and let it sit for a couple of days before returning to it with a fresh set of eyes and new ways of expressing the sentiments I wrote earlier. In short, I can testify that journaling has made me a better communicator.
Someday, when very little remains of me save some distant memories and photographs, perhaps my journals will offer my descendants some glimpse into who I was and what I loved. Maybe some of my entries will give insight, encouragement and wisdom. Maybe they will inspire another disciple of Jesus to keep the faith or to live boldly for the Lord. Only God knows such things and so I will leave such purposes of my journal with him.
REV. PHILIP A GUNTHER
is director of ministry for the Saskatchewan Conference of MB Churches
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Q& R corner
Q&R corner provides responses to questions that readers may have about CCMBC and its work collaborating with provincial MB conferences in areas of spiritual health and theology, leadership development, mission, and organizational health in order to achieve the overall mission: “To cultivate a community and culture of healthy disciple-making churches and ministries, faithfully joining Jesus in his mission.” If you would like to contribute a question, please send it to questions@mbchurches.ca Please note that we will not be using your name in the MB Herald Digest in order to respect those who prefer anonymity. There may not be space to respond to every question—and sometimes we might not really have the ability or authority to respond to some questions (for example, those that relate more directly to one of our provincial MB conferences or to a local church leadership). We apologize in advance if we are unable to publish a response to your specific question.
W H AT I S T H E D I F F E R E N C E B E T W E E N “ C O M M U N I T Y DISCERNMENT” AND “COMMUNIT Y HERMENEUTIC”? W H AT A R E T H E C O R E E L E M E N T S O F E A C H P R O C E S S ? ARE THERE CONCERNS ABOUT EITHER PR ACTICE? P.
T H A N K S , P. , F O R Y O U R E X C E L L E N T Q U E S T I O N .
The New Testament addresses the individual person because it is the individual who must make a decision to turn in faith to Jesus, be baptized, and pursue growth in discipleship. However, the New Testament primarily addresses communities because following Jesus is a team sport—more like volleyball than tennis. This is why there is so much about loving “one another” (John 13:34-35; 15:12; Rom 12:10), submitting “one to the other” (Eph 5:21), and forgiving “one another” (Col 3:13). Almost all of the New Testament letters are written to communities, and almost all the “you” language could be better translated into “Texan” as “y’all.” The church is given the promise that gathering together and testing things is part of its calling (cf. Matt 18:15-20; 1 Cor 14:29). This emphasis, however, is increasingly difficult in our culture—where there is so much distrust of others and especially institutions and their leaders—so people are wanting to only trust their own truth inside themselves. But the Bible highlights that when “two or three gather in my name, there am I with them”
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(Matt 18:20). It is in the group that we can “test the spirits” (1 John 4:1) which means discern between the “Spirit of truth and the spirit of error” (v.6). All of this means that we are called to be team sport people and there are some key implications that come from this. The first is that while the Holy Spirit provides wisdom to individuals (cf. James 1:5), we believe that the group is most often better able to discern Holy Spirit wisdom than an individual on his or her own. We see this being modeled in Acts 15. The second is that team sport people will necessarily need to practice mutual submission (cf. Ephesians 5:21) or the team will no longer be a team able to move forward together. If there is no willingness to defer to the wisdom of the group, we don’t have a team but simply individuals meeting together in a tentative cohort. When it comes to communally discerning God’s will for individual believers and/or for church communities, we have two closely related but distinct processes. Each process fits well depending on the situation and questions being discerned.
family who are skilled in “exegesis.” We want to understand as well as we can what the biblical authors were saying to their various audiences. This is hard work but work that we must do. A community hermeneutic does not mean that we can just skip exegesis and sit in a circle asking each person—what does this text mean to you? A community hermeneutic also involves the work of taking the conclusions of exegesis and seeking to live them out in our church communities far removed from the original audiences. In many cases there is little difference between what the biblical authors intended to communicate theologically and ethically to their audience and what they would presumably still communicate to us today. When the biblical authors spoke against murder, theft, and violence, we don’t have to go through a big hermeneutical process to decide if these still apply to our context. However, when it comes to the prohibition of tattoos (Lev 19:28), the command to practise footwashing (John 13:14-15), or the greeting of each other with a “holy kiss” (Rom 16:16; 1 Cor 16:20), we must do this hermeneutical work together. Community hermeneutic, then, involves the robust and prolonged engagement with Scripture together, seeking to understand it well, and then contextualizing the resulting truth to God’s church today. The strength of a community hermeneutic is that the practice rightfully honours the reality of church as a team sport. We are not to be a bunch of individuals who on our own decide what the Bible says and doesn’t say about this or that theological and/or ethical question. Church is a team sport with Jesus as the Head Coach and church leaders as various types of Assistant Coaches (or better yet “Assistant Player-Coaches” since they are also in the game). This means that we come together, study the playbook together (listening also for the voices of all the others who have studied that same playbook before us), and submit ourselves to the conclusions of the group when we individually might disagree on the interpretation of the playbook. But a community hermeneutic is again not a guarantee of flawless biblical interpretation. While a community hermeneutic is a safeguard against wildly inappropriate individual readings of Scripture, a group studying texts together does not guarantee flawless interpretation either. In my view, it is important to differentiate clearly between community discernment and community hermeneutic because they are not synonymous and interchangeable (Note: for examples where community discernment and community hermeneutic do seem to be used synonymously see these two almost identical documents by the Presbyterian Church [USA] available here and Mennonite Church USA available here).
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Option One: Community Discernment is when the group comes together to hear the voice of the Holy Spirit speaking directly to them. In community discernment, one person may sense a relevant Bible verse, a few words from a worship song, or an image from nature. As each person shares what they sense is “wisdom” on the question under discussion, the group in the end must sum up what they have heard. The goal is to get to the point where they can say together: “It seemed good to the Holy Spirit and to us…” (Acts 15:28). The main strengths of community discernment are that it can identify options we never considered, caution us about our posture in the whole process, and direct us away from the easiest option that we might find tempting. But there are also dangers with community discernment. Just because a community of praying Christians senses a direction doesn’t make that decision automatically Holy Spirit endorsed. The bottom line is that even a group of Christians can mishear the Holy Spirit. There are many times when the Bible seems to affirm individuals (think Daniel, Deborah, Esther, John the Baptist) who stepped out in radical faith and these individuals did not gather a community to check if they had heard God correctly. In some cases, community discernment may actually have interfered with this radical faith (e.g., see Acts 21:10-14 when Paul courageously went up to Jerusalem in conflict with the community discernment he received). Option Two: Community Hermeneutic is when the group comes together to hear the voice of the Holy Spirit speak not directly to them but through Scripture because Scripture is “God-breathed” (cf. 2 Tim 3:16). In a community hermeneutic, Holy Spirit wisdom/guidance is not found primarily in the community of readers but in the text itself. The word hermeneutic is simply a fancy term for studying the Bible to understand what the authors were saying to their original intended audiences (e.g., ancient Israel, the New Testament Corinthian church, Timothy, etc.) and then asking how that message is intended by God to guide church communities practically at our particular stage of God’s Kingdom story. (For a more detailed explanation of community hermeneutics, see Doug Heidebrecht’s “Community Hermeneutics in Practice” available here.) In a full-blown practice of community hermeneutic, we study the Bible deeply together, we engage the best of biblical scholarship, we listen to multiple voices who are faithfully living out these biblical convictions in their lives, and we seek agreement together about which biblical convictions will be foundational for our community. A community hermeneutic is primarily about listening to Scripture together. This means that we read the text together and we listen carefully to followers of Jesus inside and outside our
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The most important thing is to apply the appropriate process based on the question(s) being asked. If an individual is asking questions like: Should I quit my job and go back to school? Should I become part of the church’s leadership development program?--or a local church is asking: Should we start a ministry for single moms in our neighbourhood? Should we hire a new Associate Pastor? Should we pursue buying our own building rather than renting space?—then these are questions best suited for community discernment. These questions are very situation specific and are not addressed in Scripture. While aspiring to be an overseer is a noble task (cf. 1 Tim 3:1), exegeting this text carefully as a group would not move us any closer to knowing if this particular individual should or should not become an overseer. That requires group discernment directly from the Holy Spirit. If, however, an individual is asking questions like: Should I continue to date a non-Christian who has expressed a complete lack of interest in Jesus? Should I sue this Christian from my church who isn’t paying their bill for the plumbing work I did at their house?-or a local church is asking: Should we give our blessing to Medical Assistance in Dying for some members of our community asking about it? Should we re-write our convictions about sexuality and gender?—then these are questions best suited not to community discernment but to a community hermeneutic. Scripture speaks to these questions in quite specific ways. A second important thing is that a community hermeneutic necessarily must involve the whole community that the conclusions will impact. An unaffiliated local church, for example, can go through a community hermeneutic process and because of that process re-write its faith statements. This is one of the benefits and dangers of unaffiliated churches. There is an immediacy and openness to change. If that local church decides together after a careful study of Scripture that they want to express different convictions, they can rewrite their faith statements and from that moment on be guided by those new convictions. Obviously, this benefit is also a danger since the community has no larger accountability partner to dialogue with and express cautions if necessary. Local New Testament churches while not “affiliated” in a denominational sense were connected by means of shared apostolic leaders, mutual obligations, etc. Changes to a local church’s theological and/or ethical convictions would seemingly lead to some intervention by Paul or others (see Galatians 2). For an affiliated local church, its community is larger than itself—so a community hermeneutic is necessarily larger as well. For our Canadian MB family, each of our local churches is affiliated with each other first provincially and then nationally. Our MB
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Our MB Confession of Faith is a recording of what our community has agreed on are the results of our community hermeneutic. If we decide that one or more of these convictions should be re-examined, then our larger community would have to do this together.
”
Confession of Faith is a recording of what our community has agreed on are the results of our community hermeneutic. If we decide that one or more of these convictions should be re-examined, then our larger community would have to do this together (See “Introduction to the MB Confession of Faith [2023]” FAQ#8 for more on what this could look like). If a local MB church wanted to limit its community hermeneutic only to the local group of believers there and this resulted in a desire to embrace convictions in conflict with the MB Confession of Faith, the congregation is essentially embracing the status of an unaffiliated church with the related benefits and dangers. This, of course, has impact on the larger “team” that we claim to be across the country. In conclusion, I embrace both community discernment and community hermeneutic when clearly understood, clearly differentiated, and appropriately lived out within a denominational family. As noted above, while I see significant misuse of these terms today, I still believe that these processes must be part of our life together for God’s glory and the health of his body. Thanks again, P., for your great question. I hope something here is helpful to you. Ken Esau (National Faith & Life Director)
A journey into the Genesis creation account PA RT 1:
ONLY ONE GOD BY PIERRE GILBERT
To assert that it is the Word of God is not just a THE COMPONENTS OF A NEW WORLDVIEW statement of faith; the text itself speaks with the very The renowned Oxford mathematician and apologist, authority and the voice of God. Professor John Lennox, often points out that the exisThe creation account (Gen 1-3) ranks as one of the tence of God cannot be mathematically proven. This most extraordinary sections of the Torah. It is by far is not to say that such evidence does not exist. There is the most innovative, revolutionary, insightful, life in fact a class of arguments, which taken together, affirming, hope filled, and world changing text ever to make a powerful case for the existence of God. emerge in ancient history. The first and most important is historical in nature: Jesus was condemned to death under Pontius Pilate, The purpose of this essay and those that will follow was crucified, and on the third day came back to life. is to explore some of the reasons behind this bold claim. This historical event is, by far, the most important Before examining the text itself, it is important to proof for the existence of God and is at the very origin clarify the original purpose of the creation account. of the Christian faith. The story was written to provide the basic elements of Another kind of evidence has to do with several a worldview that would compete against the religious scientific discoveries made in the last ideology the Hebrews had assimicentury. In this respect, the concept lated during their time in Egypt. of the fine tuning of the universe By the time Moses appears on must surely rank as one of the most the scene, the Hebrews had become so ideologically colonized that they remarkable proofs of the existence IS GO D GOO D? DO M EN AN D 1 of a super intelligent being. had entirely forgotten the God of WO M E N H AV E I N T R I N S I C VA LU E ? Fine tuning refers to the exquitheir ancestors. As a people about to DO HUMANS CONTROL THEIR sitely fine calibrating of about three begin a new phase of their existence DESTINY OR ARE THE Y SUBJ ECT dozen physical constants that are in service to the true God, the T O C O S M I C P O W E R S T H AT Hebrews would need to acquire a necessary to support life. D E T E R M I N E T H E I R FAT E ? One of these values is the rate of new understanding of God, human nature, and the physical universe. expansion of the universe. If it was just a little slower (here I mean a If taking the people out of Egypt barely perceptible smidgen), the uniproved to be relatively simple, takverse would collapse on itself. A little faster, and the ing Egypt out of the Hebrews would prove to be infinitely universe would dissipate too quickly, resulting in more difficult. The creation story would constitute a what’s called the heat death of the universe. critical tool in effecting the theological transformaAny minute deviation of any of these constants tion needed for Israel to partner with God in the implementation of his plan of redemption for would be catastrophic. The odds that these conditions would emerge by chance are infinitesimally small. humanity. A third category of evidence is the Bible itself. The question of worldview is what makes this text Among the most remarkable sections of the Bible, we so important for contemporary readers. The battle for the souls of men and women is always adjudicated at have the Torah, the first five books of Moses. The Torah represents the greatest intellectual accomplishment the level of our most fundamental beliefs about of all times. Outside of Scripture, everything written reality. before and since pales in significance. The Torah is a Is God good? Do men and women have intrinsic fiery sun. Everything else, flickers in the night. value? Do humans control their destiny or are they subject to cosmic powers that determine their fate? How we answer these and other questions will 1 Historian and philosopher of science, Stephen Myer, examines determine the kind of life we will have and the type of society we will build. the idea at length in Return of the God Hypothesis: Three Scientific Discoveries That Reveal the Mind Behind the Universe (2021).
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THE FIRST VERSE OF GENESIS 1 CONJURES UP THE PICTURE OF A GOD WHO IMAGINES AND MAKES THE UNIVERSE IN T H E S A M E WAY A N A R T I S T C R E AT E S A W O R K O F A R T.
ONLY ONE GOD “In the beginning, God created the heavens and the earth” (Gen 1:1).2 This text proclaims that there is only one God, and that this God created the entire universe. This simple statement contains the seeds of the eventual demise of the Mesopotamian mythical universe. In one swipe, this sentence undermines the world of the gods and their alleged powers. Genesis 1:1 proclaims the absolute sovereignty of God over creation and distinguishes the person of God from the created order. Throughout history, humans have believed that the divine is intrinsically entwined with the physical world, a view that is known as pantheism. In Mere Christianity, C. S. Lewis, points out that in pantheism, the divine and the universe are believed to be one and the same. If one could conceive of the universe disappearing, God or the gods would be extinguished with it. The first verse of Genesis 1 is diametrically opposed to such a perception of the divine. The text conjures up the picture of a God who imagines and makes the universe in the same way an artist creates a work of art. To quote Lewis, “A painter is not a picture, and he does not die if his picture is destroyed.”3
Elohim, the Hebrew word used for God in this passage, is not one god among many. Elohim is the only God and sole creator. The notion of an only God, who is completely distinct from the physical realm, did not naturally emerge in Israel. That this idea was as foreign for the Hebrews as it was for their neighbours explains perhaps why Israel repeatedly turned to foreign gods or sought to convert Yahweh into a mutation of Baal, the Canaanite deity. Even if, as the prophets consistently point out, the people of Israel struggled with idolatry, Genesis 1:1 leaves no doubt as to what the great theologian was trying to convey: Elohim is the only God from whom everything proceeds. End of the story! Well, not quite. If you want to know how this unique story changed the world and why it is critical that we rediscover its most basic tenets in these troubled times, be sure to read the next installments of this journey into the creation account.
2 Unless otherwise indicated, all scriptural citations are from the New International Version (2011).
3 C. S. Lewis, Mere Christianity (New York, NY: HarperSanFrancisco, 2001[1952]), 40.
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PIERRE GILBERT
is associate Professor Emeritus— Biblical Studies and Theology at Canadian Mennonite University.
MB Church leaders meet with eight pastors/ leaders from the Eastern African Great Lakes faith community.
Canada and Eastern Africa: Two worlds, one prophecy BY DOUG HIEBERT
We met with no formal agenda other than to hear from the Lord, and each other. Rather than identify who besides myself attended the meetings, I will simply say they represented some senior leadership in the MB Church in Canada. We met with eight pastors/leaders from the Eastern African Great Lakes faith community who had planted churches in the prairies. The theme of our early October gathering was Something new – new day, new Canadians, new opportunities, same mission. The anchoring Scripture was Isaiah 43:19: “For I am about to do something new. See, I have already begun! Do you not see it? I will make a pathway through the wilderness.” All of us were convinced that the future of the MB Church in Canada was deeply intertwined with the Christian immigrants settling in all parts of this land. One participant remarked, “Each plane coming to Canada that is carrying immigrants
is likely bringing at least one missionary who will possess a passion for sharing the gospel.” These believers are looking for a church in Canada to receive them. Will the Mennonite Brethren be that church? One of the MB leaders shared a prophecy given to him by his father nearly 50 years ago: The believers in Africa will one day come to evangelize Canada. They will proclaim the gospel to us. Whether or not this was a prophecy shared by other Mennonite Brethren no one could speak to. However, the sense was that it was highly likely. In response, several of the African church pastors shared that long ago the leaders of their faith community had prophesied: One day, your children will bring the “Great Gospel” to North America. God will send you out from your villages in a way you will not want. As stories were shared, several of these newer Canadians from the Great Lakes region of Eastern Africa, testified that those who had received this prophecy did not want to leave
their homeland. They shared that God allowed conflicts, wars and persecution which pushed believers to be scattered to all parts of the world including many to Canada. They taught us that their forced diaspora was similar to the divinely permitted scattering that happened to the church of Acts following the Lord’s command that they go to all parts of the world (Acts 1:8; 8:1-8). Several of us who possessed a long Mennonite Brethren history slowly became aware that the story of these African brothers and sisters was the story of many Mennonite Brethren. Our fore parents were forced out of their homelands for their faith, because of war, conflict and persecution. God brought many to Canada to establish a unique gospel witness. Today we have 250 churches, several Bible and other schools, and our kingdom impact in Canada has been profound. The story of these African pastors and church leaders was once our story. Out of our time together, their sentiments included the following: of us have come with a ˚ Many mission to serve God in Canada. Many of us have come to Can˚ ada with a burning purpose for which we will sacrifice much to fulfill, a purpose of telling people about Jesus. We do not want to raise up African churches, we want to establish kingdom churches,
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churches that have many colours of skin, languages and Christian faith backgrounds. Out of our time together, their questions included the following: we coming to Canada pre˚ Are pared to share the gospel? can we be on mission to ˚ How proclaim the gospel, together? the Canadian MB Church ˚ Isready and willing to receive us? do we proclaim the gos˚ How pel in Canada? Mennonite Brethren wel˚ Will come us to share their space (church buildings)? the Mennonite Brethren ˚ Will befriend us? Out of our time together, their appeals included the following: us understand this coun˚ Help try’s culture and norms?
us into your homes ˚ Welcome and churches? Train (equip) us to make ˚ disciples?
Where did we collectively end up? What would be our collective next steps? What are our dreams and hope for the future? us meet again soon to build ˚ Let upon what was revealed and learned at this event. We need these bridge-building times. us expand our gathering of ˚ Let Great Lakes – Eastern African leaders so that we can know each other and work toward a greater impact in Canada. us ask the Lord to guide ˚ Let us as to how we can together reach Canada with the gospel. us have a vision to create ˚ Let a new “fellowship” of MB and
Together let’s show God’s love to people of all nations multiply.net/gifts
together that the world may know Jesus
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new Canadian churches geared toward kingdom impact. The MB Church of Canada is intertwined with a prophetic word that was given decades ago but is coming to fruition today. It was a word given to some in Canada and some in the Great Lakes region of Eastern Africa. It is a message about God doing a new thing in a new season with a new generation of Christ followers. We need to pay sober attention to this revelation least we forfeit both a divine gift and call. “We should be living with a holy expectation.”
DOUG HIEBERT
is regional team leader, SubSaharan Africa for Multiply
Women in ministry MICHELLE KNOWLES
B Y K I M B E R LY M C I N T Y R E
A passion for inner healing
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Michelle Knowles is a natural connector. Tapped
into her God-given gift of vision for the global church, Michelle found her way through many expressions of faith over her life, eventually landing in the MB Church. Pastoring at WMB with her husband, Adam, she now finds herself representing her home province of Ontario on the Executive Board. “Jesus has been part of my life for as long as I can remember,” Michelle says, “I look at my life story and as I’ve grown up there’s been different challenges over the years. I’ve struggled with my mental health and questions of self-esteem and self-image,” she remembers, “Through all those challenges Jesus was always with me and always speaking truth and bringing healing and freedom.” At twelve years old Michelle had an encounter with Jesus while on a family vacation. “I had this powerful moment where Jesus spoke to me. He told me he loved me, and he wanted me to live. I told myself that if Jesus loves me when I’m not sure if I love or like myself then I’m going to live and I’m going to give my life to Jesus. That was a life changing moment of surrender. It was so significant. It set the course for my life.” For the next few decades that experience would shape how Michelle lived out her faith.
Aligning with her values
After high school Michelle attended Wilfred Laurier University to pursue a degree in Kinesiology and Physical Education. During that time, she felt God’s call into vocational ministry. She found that the MB church fit her convictions and values and attended WMB Church in Waterloo, ON, a common church for university students to attend in the area. She was baptized there in 2005 and went on to participate in missions through Youth Mission International. She went to Mexico for a month while in university and on that trip she had another formative faith experience. “That was really life changing for me being there with our Mexican brothers and sisters, worshiping together and praying together. Being part of their church really stirred something in me and God gave me a passion to be part of the global church,” she recalls. “It shifted how I saw God, saw his kingdom and how I read Scripture,” she describes. Her faith was invigorated, and she developed a desire to connect with other Christians both far and wide. “I recognized how much we need one another and how much we have to offer one another. My faith isn’t complete on my own,” she says. Throughout adolescence, college, and into adulthood, Michelle continued to have struggles with her
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“I recognized how much we need one another and how much we have to offer one another. My faith isn’t complete on my own.”
mental health, relying on various support systems but especially on Jesus. “Jesus set me on a course and brought peers around me, youth leaders, and scripture,” she says. Now, years later, Michelle talks about her journey with mental health and healing from the pulpit! “I’ve seen how God has called me into spaces to be open and transparent with my journey,” she says. “We all have wounds and brokenness. It’s not something that’s talked about as much as it needs to be. I think God is bringing renewal to the church in this season.” Michelle and her husband Adam are focusing on inner healing work that they believe God wants to do in their church. “Receiving His Spirit and allowing him to be our Lord and Savior, he gives us access to his healing work in our lives. It’s rarely, though sometimes, a one and done. It’s allowing Jesus to shine a light on the dark areas of our lives,” she explains.
Building a bridge
In 2010 Michelle joined the staff at WMB and has worked several different roles while there. With Michelle’s formative faith experiences in her younger years, it was natural to be a pastor at an MB church. With her she brought the desire to connect both nationally and globally. She identifies herself as a bridge builder and connector of people! In 2012 Michelle was asked to join the Board in the Ontario Conference. She has completed two rounds on the Ontario board.
Michelle and her husband Adam are focusing on inner healing work that they believe God wants to do in their church. “Receiving His Spirit and allowing him to be our Lord and Savior, he gives us access to his healing work in our lives. It’s rarely, though sometimes, a one and done."
“I learned a lot and loved the gift of investing into the broader conference and connecting with other churches.” In 2022 Michelle became the chair of the Ontario Board which led her to representing Ontario on the Executive Board. “As a younger leader I can sit there because of those who have gone before me and made a way. Being on the Executive Board has been an amazing experience. I’m there and I can’t believe I’m there! It’s a privilege and gift to be sitting around the table with these people who have been in ministry for decades. I get to learn from them and be welcomed among them. It’s a little mind blowing sometimes!” Michelle says of her time on the Executive Board. Michelle’s hope is to continue to build upcoming generations in the church and bring new leaders into the fold to carry the work forward. “It’s the mission that drives us,” she says, “We’re one piece of the broader family of Christ. What’s the piece that God has for us, and how do we be faithful to that?
Being a woman in ministry
As the perspectives have shifted in the MB church on women in leadership, Michelle believes she arrived in the church at a good time for women. “I’m thankful to say that it’s been nearly all positive and healthy,” she says. Being a woman was never a deterrent for Michelle’s ministry. “With my background in global leadership, there are cultures that don’t allow women in leadership,”
she explains, “When I go, I go to serve in the way God has for me. I don’t go to bring change. I go to be open to what God has for me and to learn from others and encourage others. I want to take the same posture with my brothers and sisters in Canada,” she says. Michelle has been particularly grateful for the women who have modeled leadership for her. Growing up she was surrounded by female leadership and never experienced being a woman as a barrier to ministry. Her view on her role is that it is a placement from God for ministry because of who she is. “I think I have the role that God has for me, and on some level that’s the same for all of us [executives] around the table. We each have our own perspective and how Jesus has been part of that, and we bring it back to the table. And I bring how Jesus is at work in me today.” When Michelle isn’t pastoring, sitting on boards, or hanging out with her family, she loves to tap into her athletic side and play recreational sports. She enjoys being curled up on her couch every day with a cup of coffee, her dog, Mocha, and reading her Bible. Even connectors need a moment to themselves too!
K I M B E R LY M C I N T Y R E
has a Communications and Media degree from Canadian Mennonite University.
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Moments in prayer
HOLY SPIRIT—FILL US WITH YOUR POWER F O R T H E S P I R I T G O D G AV E U S D O E S N OT M A K E U S T I M I D, B U T G I V E S U S P OWER , LOVE AN D S ELF- D ISCI PLI N E [O R A SO U N D M I N D]. ( 2 TI M OTH Y 1:7) B U T Y O U W I L L R E C E I V E P O W E R W H E N T H E H O LY S P I R I T C O M E S O N Y O U ; A N D YO U WI LL B E M Y WITN E S S E S I N J ERUSA LEM , A N D I N J U D E A A N D SA M A RIA , AND TO THE ENDS OF THE E ARTH. ( ACTS 1:8) F I N A L LY, B E S T R O N G I N T H E L O R D A N D I N H I S M I G H T Y P O W E R . (EPHESIANS 6:10)
ur November prayer focus is inviting and seeking the Holy Spirit to fill us with power. In addition to the nine qualities identified in the fruit of the Spirit list we find in Galatians 5:22-23, we are told in 2 Timothy 1:7 that the Spirit also gives us “power, love, and self-discipline.” In February, we prayed for the Holy Spirit to fill us with love—so we will take November and December to pray for these two remaining qualities: power and self-discipline (which, as noted above could be translated as “a sound mind” [KJV/NKJV; Phillips]). The Greek word for power used in 2 Timothy 1:7 is a form of dunamis, which many preachers/teachers will note is the origin word for our English word dynamite. But unlike dynamite which even at its best is a power that is only capable of speeding up destruction, Holy Spirit power always heals and restores people (and creation) in the direction of God’s Kingdom. Holy Spirit power makes Christian witness more effective (Acts 1:8; Rom 15:19) and Christian hope more of a personal reality (Rom 15:13; Eph 3:16). Holy Spirit power turns hearts and minds toward King Jesus and away from all the misplaced affections and preoccupations that make hollow promises about finding life there. Holy Spirit power attacks the very gates of Hades or death (Matt 16:18) that cannot stand against it. Any mention today of the word “power”—inside and outside the church—is often met with associations of “power abuse,” self-serving narcissism, or TV preachers promising miracles to those who give large donations “to the Lord.” However, the New Testament does not shy away from using the word “power” as a key characteristic of God (Matt 22:29; Acts 13:17; Rom 1:20; 2 Tim 1:8; Rev 19:1), of Jesus (Matt 24:30; Luke 4:14; Acts 10:38), and of God’s Kingdom (Mark 9:1; 1 Cor 4:20). Power is also something promised to Jesus’ disciples (Luke 9:1; 24:49; Acts 1:8; 6:8; Eph 6:10).
O
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S P I R I T U A L H E A LT H A N D T H EO LO G Y
But this power that we pray for is always a power that builds, creates, refreshes, and restores in the direction of God’s Kingdom (or God’s Shalom). Therefore God’s power creates Christlike character in us so we can serve others more faithfully, love others more sacrificially, and live God’s truth more effectively. From that foundation, we have power to fight not against “flesh and blood” but against spiritual forces (Eph 6:12) who, although ultimately defeated by Jesus, are still trying to steal, kill, and destroy. Holy Spirit power continues the work of Jesus bringing us and others life to the full (cf. John 10:10). Holy Spirit power looks like Jesus, smells like Jesus, and behaves like Jesus. This is the type of power that we are praying for. As we pray the words “Holy Spirit—fill us with your power!”, we are asking for power that will draw our neighbours, co-workers, and family members toward King Jesus. We are asking for dynamite power that heals, restores, and brings life— and where all the glory, praise, and adoration does not get directed back toward us but entirely to Jesus and the Holy Spirit who are the source of that power. Will you join with me to pray for that kind of power that is so desperately needed in our families and church communities?
CONSIDER:
do you desperately need Holy Spirit ˚ Where power to transform your own character, affec-
˚
tions, and desires in the direction of Jesus? Where do you desperately need Holy Spirit power to be a greater witness to Jesus and the gospel in your sphere of influence? (family, workplace, community?)
P R AY W O R D S O F I N V I TAT I O N A N D W E L C O M E T O T H E H O LY S P I R I T F O R Y O U R O W N H E A R T: Holy Spirit! Come and fill me today ˚ Welcome with your power!
Holy Spirit! Give me power to worship ˚ Welcome you and you alone. Give me power to seek first
your Kingdom and your righteousness. Give me power to be a faithful witness where you have placed me.
P R AY W O R D S O F I N V I TAT I O N A N D WELCOM E FOR TH E CH U RCH: fill ˚ Welcome Holy Spirit! Come and Church today!
Holy Spirit! May your Holy Spirit fill ˚ Welcome our church family with your kind of power that
heals and restores, invites and loves, overcomes and truly lives in hope of your coming Kingdom! Holy Spirit! May your Holy Spirit ˚ Welcome power be evident in ’s life who is facing . (Repeat this with specific names of those in your church, family, and community.
KEN ESAU
is the National Faith & Life Director for CCMBC. He and Karen attend The Life Centre (Abbotsford, BC).
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FIRE AND ASHES: WHY CHURCH? WHY MB?
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“It was my first time at an Equip conference and I came away with a thankful heart for all the conference leadership and staff do to support our MB churches.”
Top: Kara Friesen assists Bob Marsh (The Meeting Place, Winnipeg) with EQUIP 2023 registration.
Left: National Faith and Life Director, Ken Esau, welcomes participants to EQUIP 2023.
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EQUIP 2023 IS NOW IN THE BOOKS. About 220 registered guests gathered at Northview Community Church (Abbotsford, BC) to worship and pray together, listen together to plenary and workshop presenters, sit together in table discussion groups, enjoy great meals together, and enjoy local tours and walks together. Equip 2023 was about the church, trying to answer the question why does it matter? Why should we be committed to participating, serving, and leading the family? Should we care to be part of the MB family? These questions were addressed more directly in plenary sessions by Ken Esau (NFL Director) and Kristal Toews (Pastor of Discipleship— Northview), and in table discussion sessions around the new explanatory notes for the MB Confession of Faith’s Article 6: Nature of the Church and Article 7: Mission of the Church. Another large focus of the event was on how we can be a healthier church together. As a result, most of the other presentations were about how the church can be healthier. Some highlighted that the church needs to recognize and stand against cultural trends that produce toxicity and decay. Others highlighted that we need to embrace (or re-embrace) priorities in our churches that lead to life and renewal. There were also two table discussion group times where registrants could engage health questions more directly around a draft document entitled “Defining a Healthy Church.” In Thursday evening’s plenary session that drew more than 600 listeners, Dr. Iain Provan (Retired Regent College Professor) stressed that a healthy church needs to embrace a biblical theology of sexual intimacy, birth sex, and gender identification in light of foreign cultural ideas (“cuckoos”) that pose a threat to the ongoing integrity and fundamental identity of the church. The group discussion sessions that were scheduled for first thing Friday morning involved passionate engagement about the relative value of a church’s protective posture against external threats, and
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Esther Corbett, What one local MB church learned in their welcome and pursuit of holistic renewal.
Kendra Gerbrandt, Why the local MB church needs a greater welcome and commitment to single disciples of Jesus
the church’s call to welcome and be missional for the benefit of the world. After registrants had the opportunity to attend two of the nine workshop offerings related to various priorities important for church health, there was an extended break for group activities off site. With the beautiful weather inviting everyone outside, groups walked local parks, hiked up local mountains, played disc golf, or toured through a local museum (e.g., the Mennonite Heritage Museum; the Metzger Collection) before eating out together and returning for the evening session. In that session, Dr. Andy Steiger (President of Apologetics Canada) highlighted how our new identity in Christ is a corporate identity that calls us to discipleship, service, accountability, and real community within a local church. The Saturday morning gathering functioned as both a conclusion to Equip 2023 and as CCMBC’s National Assembly. Bruce Enns (Multiply General Director) presented the final plenary address on “How the MB Church can live into God’s hopeful future.” Reports and updates were given by CCMBC staff and agencies that described proposed steps toward this hopeful future. After approval of the proposed 2024 CCMBC budget, Elton DaSilva gave his final address as CCMBC’s National Director recounting the positive achievements of the past five years and encouraging us to build on them as we move more and more toward being a family of “healthy disciple-making churches.” It is hoped that Equip registrants, National Assembly delegates, and all the guests will have come away from Equip 2023 with a greater understanding of why the local church is worth participating in, why our MB family has a contribution to make in our larger church world, and how we can move forward embracing the fire of spiritual renewal and mission while also recognizing and learning from the ashes that are also part of our history— both distant and recent.
Top: Kristal Toews MIddle: Sam Reimer Bottom: Bruce Enns
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Northview Community Church were the hosts for EQUIP 2023. The Northview worship team led participants in daily praise and worship.
Andy Steiger, Why Church? Answering
The National Faith & Life Team wants to express thanks to Northview Community Church for being exceptionally gracious hosts for Equip. And we thank all of those who attended Equip 2023. We hope it was encouraging, provocative, and relationally rich! We hope to see you soon at the next Equip. Soli deo Gloria! (Glory to God alone!) Ken Esau (National Faith & Life Director)
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Jesus’ Call to Life in Community.
“A healthy church needs to embrace a biblical theology of sexual intimacy, birth sex, and gender identification.” Dr. Iain Provan
>> C lick here to view recordings of the EQUIP 2023 plenary sessions and the 2023 National Assembly
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Finish lines
P E T E R DAV I D P E T K AU
The oldest of 15 siblings, Pete lived with his family in Waldheim, Sask., and then Vauxhall, Alta., where he finished his schooling early to work with his dad on the family farm. He committed his life to the Lord, was baptized, attended Coaldale (Alta.) Bible School, and sang in many church choirs and quartets. He married Anna Born in 1952 and they welcomed 5 daughters and 3 sons. They lived in Vauxhall, Swift Current, Calgary, Strathmore, and again, Calgary. Pete loved to laugh, telling jokes all his life to anyone who would listen. The Petkau home was constantly hosting friends and family for Sunday lunches, faspa, or a night’s stay. Pete loved to play his harmonica with Ann and their family. He liked driving, working on trucks, watching hockey and wrestling, and playing baseball. Later, he absorbed himself in Christian music and books. As spouses, grandchildren, and great-grandchildren joined the family, many meals and laughs continued around the large table. Pete and Ann could be seen in their bedroom, nightly, on their knees praying for their family and friends throughout the world. Pete worked as a farmer, mechanic, truck driver, owner of Acorn Transport, furniture salesman, and before retiring, as custodian for Dalhousie Community Church. Pete volunteered as an usher at Highland MB Church, and as a coordinator/team leader for the Calgary Gideon church ministries, speaking in churches and delivering many Gideon hotel Bibles and the youth New Testaments throughout Calgary. Many restaurant staff who served him were also given a New Testament or asked to say a prayer for the meal. Pete loved sharing with people about the Lord. After Ann’s passing, Pete married Margaret Friesen in 2001. They lived in Calgary, close to Dalhousie Church, working in the church and serving with the Gideons. They enjoyed meeting family and friends at coffee shops or Boston Pizza. Their last 3 years were together in Auburn Heights Retirement Residence, where they made a big impact on many people for the Lord, with their love and caring hearts. The jokes and laughs continued as they spent their time with many of the residents, friends, and staff. Pete and Marg were faithful prayer warriors, often letting family “head home” at night so they would not miss their devotional time. Pete was predeceased by his parents, Anna, his son Donald, and his siblings Elizabeth and Abram. Birth: May 22, 1931. Birthplace: Oxbow, Sask. Death: April 14, 2023 Parents: David & Elizabeth Petkau. Married: Anna Born, 1952 [d.]; Margaret Friesen, 2001. Family: Margaret; children Betty (Ron) Quiring, Joyce (Russell) Maxwell, Vivian (Darcy) Siebert, Sharon (Jim) Loewen, Grace (Doug) Friesen, Donald [d.], Murray (Faye), Richard (Violet); 47 grandchildren; 54 great-grandchildren; stepson Daniel (Monica) Friesen; 3 step-grandchildren; 2 step-great-grandchildren; 12 siblings. Church: Dalhousie, Calgary.
JOHN MARTENS
John Martens was born in the village of Marienthal, Molotschna, Ukraine. He was the firstborn child of his parents. He lived in Marienthal until September 1943 when his family fled Ukraine with 350,000 others, of which 35,000 were Mennonites. The Great Trek took them across Ukraine, White Russia, Poland, and into Germany. When the war ended in 1945, they waited until March 1948 to come to Canada. John’s early life was severely impacted by civil war, societal anarchy, widespread famine, and Communism. At 11, he lost his father to the Communists. He would learn later that his father had died on his way to a concentration camp. He would say, though, on thinking back about his own family situation at the time: “Even under Communism, I had a wonderful family life. I had a very loving father.” After arriving in Halifax, Mar. 22, 1948, his family took the train to Yarrow, B.C., where they began their new Canadian life. John was baptized in 1949 into the Yarrow Mennonite Church where he also married Gertrude Esau in 1950. John and Gertrude had 5 children, 16 grandchildren, and 16 great-grandchildren. John spent 27 years at Ocean Cement until a workplace injury changed his life direction. Then he worked 4 years with Gertrude at Columbia Bible Camp (now Stillwood) and 14 years together for Mennonite Central Committee at The Cedars. John was grateful for the freedom he found in Canada. Worshiping freely in Canada meant everything to him. He was a member of MB churches for 74 years: Yarrow, Vancouver, Burnaby, Richmond, Yarrow (again), before ending his church life at Clearbrook MB. For the past 27 years of his life, he served in many ways on the Clearbrook MB board and through visitation. John’s faith was a practical one—he believed you needed to help your neighbour close by and far away. He was devoted to helping charities worldwide if he and Gertie saw the need. He said his three priorities were God, Gertie, and his family. He was a man of faith and hopeful in his eternal home with Jesus. Birth: June 5, 1930. Birthplace: Marienthal, Molotschna, Ukraine Death: May 18, 2023. Parents: Jacob John Martens & Anna (Kornelsen) Martens. Married: Gertrude Esau, April 16, 1950. Family: children: Marian (Eb), Jim (Nena), Tilly (Aubrey), John (Tabitha), Trudy (Manon); 16 grandchildren; 16 great-grandchildren; siblings Jake Martens [d], Nick Martens, Anne Hamaguchi, Bill Bachman. Church: Clearbrook MB, Abbotsford, B.C. Baptism: Yarrow (B.C.) MB, as a teen.
O B I T UA R I E S H AV E LO N G B E E N A VA LU E D PA R T O F THE MB HER ALD. FROM THE FUNER AL BULLETINS , EU LO G I E S , A N D N E WS PA P E R O B I T UA R I E S YO U SEND, OUR EDITORS CRAFT LIFE STORIES OF OUR MEMBERS TO INSPIRE AND ENCOURAGE OUR R E A D E R S , C R E AT I N G A M E M O R I A L O F M B S A I N T S . CLICK HERE TO SUBMIT AN OBITUARY
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A moment in time
DA R T M O U T H ( N OVA S C OT I A ) , 1 975
This photo is of the music group The Servants. Depicted are (l-r) Marvin Dyck, Dave Froese, Barry Loewen, Irma Dick, Wesley Toews, Janice Enns, Wayne Dyck, Florence Martens, Bertha and Larry Thiessen. Missing from the photo is Betty Redekop. MB Mission sent The Servants to Dartmouth, N.S. in the summer of 1975 to work with the MB church being planted there. All but Irma were alumni of Bethany Bible Institute (Hepburn, Saskatchewan). Dave Froese was the team leader. Courtesy of the Mennonite Archival Information Database
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S U B S C R I B E T O M B H E R A L D D I G E S T W W W. M B H E R A L D . C O M / S U B S C R I B E -V I A - E M A I L