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.VIENNONITE
ONE LAY THAN THAT IS LAID, WHICH IS JESUS CHRIST
97;01 JANUARY 5, 1982 M 0 K
(i
Protestantism '81
New Year's resolution
Our liearts need to give
Reflections on sexist language
These are exciting but troubled times in the mosaic of Christian churches known as Protestant.
While membership in mainline Prot- estant denominations continued to shrink in 1981, their losses were offset by gains in the conservative denomina- tions and the Roman Catholic Church. Overall the religious institutions are still large. In the United States are 73 million Protestants, 50 million Roman Catholics, four million Orthodox and six million Jews. In Canada there are 3V-2 million Protestants and nearly 10 million Catholics. The impact of infla- tion on small congregations led the United Presbyterian Church USA to declare that part-time ministries in their small congregations will require future personnel to have an alternate, supple- mentary occupation.
The United Church of Canada is a mainline denomination which has cau- tiously entered the field of religious television so dominated by the evangeli- cals. "A lot of people have been writing in asking why we aren't on TV," said Keith Woolard of the church's communi- cations division. Late in September 1981 the United Church sponsored a $300,000 one-hour special television production "These Things We Share." Using a talk show format, 11 members of the United Church told what hap- pened to their faith in a diverse number of contexts. Music, singing and a well- known minister-politician linked the program together. Initial responses were uniformly enthusiastic. "Do it again" and "Do it regularly" and "Why not?" were typical reactions to this expensive but well-planned effort to balance the offerings on television.
Recently Time magazine called the rise of the evangelicals a "new empire of faith." The term itself is derived from the New Testament Greek word for gospel. Martin Marty, a Lutheran theologian, defines evangelicals as "Protestants who stress personal (born again) experience of conversion, the high authority of the Bible, and a mandate to evangelize others." He notes three types: the old-time fundamental- ists opposed to almost everything in the mainline groups, the Pentecostalists in well-organized small denominations like the Assemblies of God, and the charismatics who speak in tongues and practice faith healing in Catholic and Protestant groups of every size and background. Marty should have added the neo (new) evangelicals at Fuller, Trinity and New College seminaries who have broken the old alliance with militarism and right-wing politics.
The evangelicals in these groups do not agree on everything. When Oral Roberts said that he had a vision of a 900-foot Jesus assuring him that he
2 JANUARY 5, 1982
could finish his 600-fo()t City of Kaith hospital and medical school in Tulsa, Oklahoma, an old-line fundamentalist preacher, Carl Mclntyre, said that Jesus does not make such appearances today. He added sharply critical refer- ences to Oral Hoherts' reliability as a visionary.
The Reagan administration has pro- vided interesting challenges to church journalists. Two members of his cabinet belong to the tiny 2,2r)()-member Schwenckfelder Church, which has only five congregations. These two cabinet members are Richard Schweik- er, secretary of health and human services, and Andrew Lewis, Jr., secre- tary of transportation. Their church was founded by Silesian nobleman Caspar Schwenckfeld von Ossig (1498- 1561), who disagreed with Luther over the meaning of the Lord's Supper. Schwenckfelders often work with Men- nonites in Pennsylvania, the sole loca- tion of their members.
While many Protestants are con- cerned about the impact of the Reagan budget cuts on their health, educational and social service agencies, only the National Council of Churches executive committee has spoken out in a formal resolution. The council resolution de- clared, "We are in fundamental dis- agreement with the proposal to increase our death-dealing capacity while cut- ting back on life supports for our citizens." Speaking of the social pro- grams, the NCC stated, "Although these programs have functioned imper- fectly, they have significantly reduced the number of persons living in poverty in the US. . . . God cares for all the children of Creation; the church must continue to insist that none of these children is deprived."
The National Council of Churches film awards went to Ordinary People, featuring Donald Sutherland and Mary Tyler Moore, and Breaker Morant. At the dinner for the awards Jack Lemmon was given a special citation as the one "who has brought his outstanding j J-acting skill and comic spirit to the >3 sympathetic portrayal of characters wresthng with pervasive human prob- i lems." The China Syndrome and Trib- ute were given as examples of his best work.
Overseas were many interesting de- velopments. Topping the list was the invitation by Belfast, Northern Ireland, Protestants at the Corrymeela Recon- ciliation Center to Mother Teresa, the Catholic Christian of India. In one of her addresses on the Lord's Prayer she quoted a man she had cared for off the streets of Calcutta. The mrn said, 'T have been forced to live like an animal ^ but I will die here like an angel."
Corrymeela is the GaeUc Irish name for
the hill of harmony. It was founded by Presbyterians from (Queen's University who wanted a place to meet, accept, know and forgive Irish Catholics.^
The one million Christians in China elicit great int(>r(!st at many levels. Bishop K. 11. Ting, chairman of the only national Protestant organization of China, has written a book. How to Study the Bible, now available in English. He stresses justification by faith without the aid of big Western institutions, studying the Bible without the help of professionals, and the necessity of the lay ministry. Bishop Ting called the Bible "a personal letter from the Father in heaven to his chil- dren."
In Taiwan the head of the Presbyteri- an church is in jail for criticism of the government. Robert Stevenson, a Pres- byterian executive of New York, was allowed to conduct a communion service in the cell of C. M. Kao, the imprisoned Taiwanese Christian leader. The Tai- wanese Presbyterian Church of Hous- ton baked the bread used in the service.
The 50 million Christians of Africa have just elected the soft-spoken schol- arly Anglican clergyman Victory Max- ime Rafanoas of Madagascar as general secretary of the All-Africa Conference of Churches. He replaced the outspoken Liberian Anglican priest, Canon Bur- gess Carr, who expressed the more radical posture of some African Chris- tians.
In Singapore the United Bible Socie- ties have released the first new transla- tion of the Bible into Chinese. From that
city 2'1,0f)0 coF)i(!S wcr*; shipped to ail I)arts of th(; world, including mainland China.
In the euphoria of (Jathoiic Poland s greatest resistance to Soviet domina- tion, it is worth noting that eight Protestant bodies there are integrated in the Polish Ecumenical Council. Stanley Mooneyham of the US World Vision office told a recent gathering of the Polish council that a redeemed, reconciled, reconciling community is the milieu in which evangelism takes place. There are approximately ;iOf),000 Protestants among the 35 million Polish people — less than one percent.
In Haiti, International Child Care, a Christian organization directed by J. J. Fransen of Mississauga, Ontario, oper- ates an excellent anti-tuberculosis hos- pital and a large immunization pro- gram which is approaching the 2,000,000 figure in innoculations using the "peace gun" invented by Robert Hingson of the Brother's Brother Foun- dation of Pittsburgh.
In a changing world, the Amish people have shown that they too can innovate. They have decided to build the 40-bed Jacob Ammon Hospital (Ammon was the founder of the Amish in Switzerland) at Mt. Eaton, Ohio. It will include apartments with each room to permit the family to stay with the patient; and it will have hitching facilities for the Amish horses and buggies. Since the Amish drop out of school at the eighth grade, they will rely on other groups, principally Menno- nites, for doctors and nurses. •
fOoDOsite page left to right) 1981 saw spiritual healing become more widely accepted among vanZ cCfhgLps; IRA activities included bombings London s sf^P^^^^^^ Mother Teresa called on Christians to "serve until it hurts (Below, left to right) Other church news and newsmakers included the realization of Oral Roberts dream to ^^f^ J'^yJ Faith" in Tulsa, Okla.; Kan Shue Ching, minister of a Protestant church in Peking, and important court cases concerning the Amish.
THE MENNONITE
New Year's resolution
Karren Boehr
The cafeteria was crawling with hungry secretaries, famished sales clerks, jun- ior executives and assorted others who had managed to find work in the close proximity. It wasn't a fancy place by far, but the service was fast, the food mediocre and cheap.
I glanced about the room searching for an empty table to get some much needed privacy. In the far corner a gentleman got up, and I quickly glided over and placed my belongings upon the priceless find. The area was out of the way and offered more solitude than I had dared hope.
Sinking onto the vinyl upholstered chair, I undid the thin Saran Wrap around a ham and cheese sandwich
THE MENNONITE (ISSN 0025-9330) seeks lo witness, teach, motivate, and build the Christian fellowship within the context of Christian love and freedom under the guidance of the Scriptures and the Holy Spirit. It is published biweekly at Newton, Kansas 67114, by the General Board of the General Conference fvlennonite Church. Second class postage paid at Newton, Kansas 67114, and at additional mailing offices. Subscriptions in United Slates and Canada: $11 00 one year: $19.00 two years: $28.00 three years, foreign $11.50 per year Editorial office: 600 Shaftesbury Boulevard. Winnipeg, Canada R3P 0lv14. Business office: 722 fvlain Street, Box 347, Newton, Kansas 67114. Postmaster: Send Form 3579 to Box 347, Newton, Kansas 67114. Printed in USA.
JANUARY 5, 1982
Ruth Naylor In th(;
Ocalfid th(; heavens The earth The seas And all that, in them is.
In the
Beginning God Created man
In his own image And his love In us Is . . . Creative!
that obviously had not been made that morning. At least the coffee was hot and, with the apple from home m my purse, I felt I could survive.
January was rapidly disappearing. It was already past the time for New Year's resolutions, something that had become almost a ritual to me. A new year was not a new year without some sort of commitment. Many I had never managed to keep, but I felt good m making them nonetheless — sort of my way of saying I was willing to give it a good old-fashioned try.
Today was it. No more stalling. I had to come up with something before day's end. Reaching for the yellow notepad now lying under the remains of my ham and cheese, I retrieved the gold Ever- sharp from its usual pocket of my gray suede jacket. The pen had been a gift from my father when I had gotten my first job.
I propped my elbow on the table and rested my chin on its support. What could I promise my Lord for the new year — something that would really please him? I had been a Christian a long time, and we had become close friends. It would need to be something special. Something that would be a challenge for me and a pleasure to him.
I grinned softly as I remembered the first resolution I had made. I must have been about 10 — young and adventure- some. Just a kid. Excitedly I had run out into the evening air shortly before the family was to leave for the church's last service of the old year. I had wanted to be alone. At the time it had just seemed the thing to do. And there under the open sky with its millions of icy, twinkling stars and crisp, cold air, I had told the Lord how I wanted to serve him, to do his will.
I sighed as I realized how the wisdom of adulthood had since dulled my willingness to throw my life around so freely.
There had been New Year's Eve walks by candlelight, watchnight services in church basements and in family homes around blazing fireplaces — Christ- centered and always meaningful.
"May I join you?" The voice startled me like the explosion of a backfiring motor, and I jerked my head to see the intruder. He was not even as tall as my kid brother, skin hanging about his bones like it was three sizes too big for his frame. His once tasteful, brown suit was faded, and several places along the seamlines screamed to be patched. The matching vest had only two of the four needed buttons. His hair was graying about the temples and at least four weeks beyond a badly needed trip to the barbershop. His shoes were seemingly non-existent beneath dragging trousers, and a battered hat lay cradled beneath one arm.
"I'm sorry to disturb you, he apolo- gized politely, gesturing toward my table, "but may I fellowship with you while I eat?"
I glanced about. The place was last clearing out. Yet, this "ratty" man wanted to eat his lunch at my particular table. ^
"I'm sorry, but you see. . . I began, pointing toward my notepad. I had a good out. I was busy . . . with important
things ... no time Yet, none of the
excuses came out. .
"Sure," I said lamely. "Have a chair. I could have kicked myself higher than the Rocky Mountains if that would have helped. I had just been outsmarted by a loathsome old man and had been perfectly helpless to defend myself.
Gratefully he sank into the chair opposite me and began stirring his small bowl of vegetable soup. His face showed the strain and toil of many years of hard work, and he ate without a word. It was only after he had finished and I had checked my watch and noted I still had way more time than I had
hoped left of my lunch hour that he Spoke
"Now that was what I'd call a dandy bowl of soup." Satisfied, he fished a blue print handkerchief from his back pocket and grandly wiped his sparsely growing moustache. i o» t
"Is that all you ever eat for lunch.'' i asked, hunting for something polite to
He didn't bother to answer, but gestured at my obviously blank notepad deserted on the table. "Miss, I hope I didn't interrupt something important, he said. "It's just that I don't like eating alone. I have to do it so often, and it isn't much fun." He leaned over the table and searched my face. "When I came in and saw you, I figured you'd have some- thing cheerful to say."
Embarrassed and glad he hadn t read my inner thoughts, I assured him he had disturbed nothing of great impor- tance. "It's just that it's well into January already and I've yet to make a New Year's resolution," I said by way of explanation. "For some reason or another I've managed to put it off entirely too long."
His deep eyes widened and he waited for me to continue, hands folded on the table as if he had all day. Suddenly, I saw my chance. Perhaps this old man had never been told about the God of this world and the beauty of walking with him.
"Well, you see," I launched out m new excitement, "every year the Lord and I come to some kind of new agreement that will really improve the new year for both of us." I peered at my audience through the corner of my eye to see if he was Hstening. He had not moved. "I really love hving with the Lord," I continued. "I can actually feel his presence . . . and he's always there when I need him. I know when everyone else doesn't understand, he does. He went through the very same things on Cal-
THE MENNONITE 5
UOlll ob^y
"What could I promise my Lord for the new year — something that would really please him? . . . Something that would be a challenge for me and a pleasure to him."
vary." I paused to catch my breath. Still the man did not move but kept his gaze uncomfortably fixed on my face. "So, it's real important that my resolutions have some meaning," I ended almost defensively.
"So what are you going to do?" he asked blandly.
"Well," I stuttered, "perhaps I'll add more to my schedule. They've been after me for months to teach a third-grade Sunday school class. Or maybe I'll do a little more visiting in the nursing homes. I attend church every Sunday
and I'm in a weekly Bible study group, so you see the Lord and I already spend a lot of time together. However, I'm sure I could still do a great deal more."
I wadded the Saran Wrap into a tight ball around my browning apple core and stuffed both into my empty coffee cup. It was my signal to the intruder that I needed to get back to work.
"How about obedience?"
"What?" I chimed in surprise.
He repeated the question in the same matter-of-fact tone he had used the first time. "How about obedience?"
Frustrated and a bit baffled, I brushed the remaining crumbs from the table and rose to my feet. "I really don't understand what you mean," I said briskly, gathering my things.
His voice was hardly audible. Yet, as I look back, the authority with which the words were spoken was deafening. "When you were growing up, your earthly father asked little of you except that you obey him." I nodded my head in agreement, even though his state- ment had not called for an answer. "Sure, it mattered how many nice things you did for him," he continued, "but more important was your obeying him when he asked something of you. Doesn't your heavenly Father expect the very same? All the churchgoing and visiting the sick won't do you much good if you don't listen to your Father's voice."
Quietly, he took the gold Eversharp from my hand and, reaching for the yellow notepad peeking from the re- cesses of my purse, he wrote in big letters across the front page: I will obey. His hands were deeply scarred from the palms clear through to the other side, but the writing was bold and sure.
"That, young lady, should be your resolution," he said emphatically. "To obey is better than any sacrifice you might make. Don't program your days, not even Sundays. Let your Father do it.
"How about obedience? . . . All the churchgoing and visiting the sick won't do you much good if you don't listen to your Father's voice."
But remember, you've got to listen first."
Heavily, he rose to his feet and carefully rearranged his exhausted suit as though it were a work of art. Perching his hat on the back of his head, he shuffled off into the diminish- ing crowd.
Abruptly humbled, tears springing to my eyes, I knew I had much to learn about my Lord. I had only begun the walk . . . the walk that would ultimately lead me to laying my entire will before the very throne of heaven itself. And only obedience would get me there. •
6 JANUARY 5, 1982
mi
Unbelief
Ted VanderEnde
The Book of Acts, sadly enough, dis- plays also the act of unbelief. Just as Isaiah's message "rendered the hearts of the people insensitive," so the preach- ing of Stephen resulted in "gnashing of teeth" (Isaiah 6:10; Acts 7:54). Indeed, wherever the Spirit speaks to the individual through the words and walk of God's people, there will be many who turn away from salvation and service.
Unbehef is part of God's judgment upon fallen people. In Acts the human aspect of unbelief is illustrated in those attitudes and influences which lead to the rejection of Jesus as the Messiah.
Indifference: In 2:13 the account tells us that some mocked the manifestations of the coming of the Spirit on the day of Pentecost. There were some who ac- cused the disciples of being "filled \yith wine." In contrast, others were raising the question, "What does this mean?" They showed sincere interest and were inquisitive about God and his promises. But multitudes walked away without thought. Lukewarmness is today's spir- itual indicator.
Jealousy: "But the high priest rose up, with all his associates, . . . and they were filled with jealousy" (5:17; cf. 13:45; 17:5). The message of Christ involves "becoming like little children," which is a call to lay down all power and prestige and possession in order to enter the kingdom of God, a call to become unpretentious in this world and consid- er all our worldly power as dung. Such a message strips away accumulated posi- tion and is intuitively sensed as drastic and dangerous in the ears and minds of those in control. This fear to lose is expressed in jealousy, and jealousy triggers the use of power. In Acts this jealousy resulted in the murders of Stephen and James, and drove Paul to persecute the church. And it is particu- larly the religious person who reacts to the call to repentance with haughtiness. To rely on a rich heritage, whether one is Jewish or Anabaptist, is a great danger when one becomes angry at the simplicity of the message of the cross. We enter the kingdom stripped of all we own — naked, unpretentious and inno- cent as children.
Fanaticism: "Saul, breathing out threats and murder against the disci- ples of Christ, asked for letters to bind the Christians" (9:1-2). Fanaticism is the drive and zeal for a cause other than what is tempered by the meekness of Christ. The fanaticism of violence is all around us. As Paul was wrapped up m his zeal to do away with the church, so we see individuals and groups en- grossed in doing away with their opposition, whether the arena is politi- cal, religious, athletic or economic. The loftiest causes — even peace or winning souls — can use the lethal poison of fanaticism when compassion and grace are exchanged for success and influ- ence. Excessive fanaticism fosters unbe- lief.
Relativism: "All the Athenians . . . used to spend their time in nothing other than telling or hearing something new" (17:21). In contrast to the search for newness, Paul presented some eter- nal and unchanging truths to the philosophers on Mars Hill. Though new in their ears, the truth of God as benevolent Creator and Redeemer is old and solid from the dawn of God's self- revelation. But revealed prepositional truth is still questioned today. Paul accused the false prophet Elymas of being "full of deceit and fraud . . . making crooked the straight ways of the Lord" (13:8).
To lead students first to doubt instead of to the straight ways of the Lord is a serious fallacy breeding unbelief. To know and love the truths defended by so many through the centuries is the primary duty of a pastor and teacher. To suggest we must question everything before we can know is the highway to Gehenna. To seek something new is to love human reason; to seek what is old and tested is to love God's revelation.
Materialism: "Our prosperity depends upon our business" (19:25). What a phrase to characterize our times! It comes from the mouth of Demetrius, the silversmith, who is more interested in preserving his lucrative business than his impoverished soul. Likewise Felix, who heard Paul speak about righteous- ness, self-control and the judgment to
"In Acts . . . jealousy resulted in the murder of Stephen. ..."
come, turned away from Christ because "he hoped that money would be given to him by Paul" (24:24-27). Much has been said about the power of money, but we dare not ignore the danger of loving matter more than the Master.
These are some attitudes related to unbelief, a sad note on which to end these studies in Acts. But each of the sermons in Acts ends with a warning. People responded to a warning from God. "See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God," says the author of Hebrews (3:12). Unbelief is a reality, and to turn away from it only comes when we perceive it. Last in a series on the Book of Acts
Ted VanderEnde is the pastor of St. John Mennonite Church, Pandora, Ohio 45877.
THE MENNONITE 7
PERSONAL
The ticking of ttie cloci<
Shannon J. White
The ticking of the old school clock in our otherwise silent kitchen reminded me that the hours and years were fleeting. It seemed impossible to believe my grandparents were now in their late 80s. A few days before, my grandfather had remarked that he didn't know where the years had gone. "What have I done with my life?" he asked wistfully.
Somehow the old clock seemed to speak of his life and the many things for which he would be loved and remem- bered. I thought of the many times he had played chess with me when he could have been reading.
I also recalled the many times when our parents' schedule was hectic, and he'd gladly driven my two active broth- ers around. Then there were the many
household items he'd fixed, and the advice and encouragement he'd so tactfully given without interfering.
But the old clock had much more to say. My mother had told me how it entered her life in the late 1930s when my grandfather was in the prime of his teaching career. The clock, in poor condition, had been thrown out of a butcher shop. Mom told me it was retrieved by one of my grandfather's students, and he had carefully restored it as a gift for Grandad, his favorite teacher. The clock hung in his class- room until he retired.
During the years that he taught machine drafting in a county vocation- al school, he had a motto hanging in his classroom that read: "The fear of the
Lord is the beginning of knowledge; but fools despise wisdom and instruction" (Proverbs 1:7).
If that old clock could have talked, it would have told of the hundreds of boys who had read that verse and of those who had talked with my grandfather during their lunch break concerning life's unanswered questions. Grandfath- er always had time for the boys and gave them an open invitation to visit him at home if they needed to talk more.
My mother recalls one night when two of them did stop at the house. My grandfather was not home, and my uncle was afraid to let them in. They were probably the roughest looking characters my mother or her brother had ever seen. Nevertheless, when they said they were Grandfather's students, they were welcomed into the living room to wait for him.
That was the beginning of many such visits. They had found that their lives of crime and carousing were not satisfy- ing, and consequently they came night after night to search for truth and fulfillment from their teacher, who cared.
Grandmother did her part too, going without things she needed to make sure there were ample supplies of food for the long discussions. So did my mom and my uncle.
The Scriptures were prayerfully read and explained. Gradually the truth of God's Word began to reach their hearts. Finally two new sons were born into the family of God as they reached out and accepted God's gift of salvation through Jesus Christ.
Such a change took place in their hearts and lives that both of their families were also brought to Christ. Today, Mom told me, one of those students is a missionary in South America, and through him many lives have been brought into Christ's king- dom. The other is a minister who has been used by God in many ways.
What has my grandfather done with his life? Only eternity will reveal the number of spiritual children he has. But until then his life will continue to be a source of inspiration to us all, and the ticking of the old clock will continue to be a reminder of a life that counts.
8 JANUARY 5, 1982
TOqerfiER
Our hearts need to give
Bill Archibald
The healthy human spirit is captivated by the desire to pursue a meaningful existence. This is in accordance with the will of God, who in creating life deemed it good, provided for our every need and sent his son that we might have abundant life.
Equally strong and undoubtedly healthy is the internal tension over how to reach our objective of fulfillment. We are torn by the consuming appetite of the flesh and the giving nature of the heart. Both valid, they cry out against each other. The inherent danger, as true for all nature, rests in the excessive activity of the one, over against the underachievement of the other. For example, the cancerous growth of the flesh eventually leads to the utter demise of the spirit.
This is vividly shown in the New Testament illustration of the man \yho in his anxiety to achieve the good life, postponed living. He tore down his barns, built bigger ones and dreamt of
the day he could finally sit back and say
to himself, "Soul, you have ample goods
laid up for many years; take ease, eat,
drink and be merry." According to the
account that day never came, for God
said to him, "Fool! This night your soul
is required of you, and the things you
have prepared, whose will they be?" Failing to recognize that he had long
ago mortgaged his heart to satisfy his
flesh, he died without ever allowing
himself to live. For every day of this
self-imposed postponement, his soul
was required by the unsatisfied desires
which possessed him. His experience
bears witness to the fact that like
manna from heaven, our physical
blessings prove to be of little value when
stored up for ever evasive tomorrows.
They are provided to sustain life, not to
become the focus of it. To enhance life,
not replace it. Not long ago one of my closest
friends. Will Wittkamper, passed away at age 87. I came to know him six years ago through the early morning Bible study he led at Koinonia Farm in Americus, Georgia. His wisdom was unpolished but rare, extremely insight- ful and equally low-key. He never wrote or conveyed his thoughts to large audiences, but his Ufe was such that he
"// he was poor in worldly goods, it was only because he was rich in compassion.
never needed to. He was easy to love, and the more we showed it the more he disdained the attention we could not help but give him.
After my return to school, Will and I managed to surmount the miles through regular correspondence. Shortly after his death, I called friends in Georgia to see if they might send some small memento of his life. Nothing of signifi- cance, just a little something to hold on to. Though receptive to the idea, they paused . . . then responded by saying that nothing was left. No property, cash, investments or insurance. There was no estate to speak of — save his clothes too ragged to hold onto and a few books and poems that were to remain in the family. To put it bluntly, Will had come amazingly close to taking everything he owned with him.
I hung up the phone and sat there trying to figure out how to respond. It would hardly have been fitting to pity the man, for I've never known anyone happier. He'd start his day with devo- tional reading and prayer, followed by a 6:00 a.m. study of Scripture with whom- ever might join him. The rest of the day was given to tending the garden, hauling trash, and doing menial tasks that most would shy from. Work was a natural outpouring of his deep-seated desire to serve. If he was poor in worldly goods, it was only because he was rich
in compassion. He went around collect- ing pecans to send to orphanages, and always managed to spare a few dollars for appeals from charitable organiza- tions. When his glasses broke, he put off replacing them, responding that other folks' hunger hurt worse than his poor vision.
His was not an ascetic denial of the good things in life, but an affirmation of the need to enjoy them with others. Though he left nothing, it would be absurd to say he had an impoverished life. For he had discovered buried treasure, the ironic truth that in giving we receive.
Abraham, in like manner, through his offering up of Isaac, received descen- dants countless as the sand of the sea. And again, though we can't tell from the famous discourse of the woman at the well if Jesus ever got his drink, we do know the woman received water welling up to eternal life. Why did he ask it of her? To quench his thirst? Perhaps, but maybe more importantly to prime the pump of a life-giving spring.
That treasure discovered by so many before us is still around. It remains for us to discover. The God of Life still beckons to us: "Give that it may be given unto you, good measure, pressed down, shaken together and running over."
THE MENNONITE 9
Christians around the world will celebrate the Week of Prayer for Chris- tian Unity Jan. 17-23. The Week of Prayer has been observed annually since 1908. The theme for the 1982 observance is "At Home in the Family of God." An ecumenical group of church leaders in Africa developed the theme study. The bilingual booklet and poster were produced in Canada by a joint committee of the Canadian Council of Churches and the Canadian Conference of Catholic Bishops.
The General Synod of the Church of England has approved the ordination of women to the diaconate, beginning in 1983. The new women deacons will be called "reverend" and be able to offi- ciate at certain liturgical celebrations, including marriage. The plan to reinsti- tute the diaconate for women, a feature of the early church, was proposed by the Plymouth Diocese and had the approval of Archbishop Robert Runcie of Canter- bury, the Anglican primate. According to a recent poll in London, a majority of the members of the Church of England favor the ordination of women to the priesthood, already adopted by the Episcopal Church in the United States.
NEWS
A midtriennium report
Getting started on the road to Bethlehem
Newton, Kan. — With a year and a half having passed since the General Con- ference sessions in Estes Park, Colo., and about that much time remaining until the next triennial meeting, plan- ning has begun for the 43rd sessions of the conference to be held at Lehigh University, Bethlehem, Pa., on Aug. 1-7, 1983.
The 1983 conference will be historic, in that it will mark the first time that the General Conference and the Menno- nite Church have held their internation- al meetings together. The latter denomi- nation holds its assemblies every two years, the last at Bowling Green, Ohio, in August 1981.
Although the move to host their conferences at a common site is primari- ly symbolic in nature, organizers have set aside one day (Aug. 4) for joint business sessions to consider common issues and resolutions. The rest of the proposed conference schedule alternates GC and MC business sessions, allowing delegates and visitors to attend presen- tations and discussions by both groups.
For General Conference participants, the '83 conference will also mark the first time that business sessions will be conducted concurrently with seminars, tours and workshops, leaving conferees with constant decisions to make regard- ing their participation.
Representatives from both denomina- tions began making preliminary plans at a meeting on the Lehigh campus last Oct. 8-11. "Christ the Cornerstone" was established as the joint theme. Apart
from the one day of conjoint business sessions, common opening and closing celebrations as well as input sessions from various speakers were also planned.
Charles Cristano, president of Menno- nite World Conference living in Kudus, Indonesia, and Mother Teresa of Calcut- ta, India, were invited to be speakers. The program committees have not yet received responses from either.
One important obstacle that confer- ence organizers need to overcome is the 2'/2-mile distance between Lehigh Uni- versity's north and south campuses. Business sessions will be held at the latter location, while the youth meet- ings will be at the former. Residence facilities, also located on the north campus, will be primarily reserved for young people attending youth sessions, while adults will be housed at nearby campuses, hotels and homes. The pro- gram committees are hoping to have meals catered to the south campus by a nearby firm. Local hosting committees are exploring the possibility of provid- ing some kind of shuttle bus service between the two locations as well as to other points of interest.
Two items dominate the agenda for the joint MC/GC business sessions; namely, statements on human sexuality as well as justice and the Christian witness. Conjoint committees on each of these areas have been established and are preparing study materials for use at the congregational level. After local study has taken place, churches will then respond to the appropriate commit- tee in some way, perhaps offering suggestions for revisions of proposed statements.
The joint justice and the Christian witness committee expects to distribute its package of materials to churches in both denominations in spring. Each congregation will receive one compli- mentary copy and a form for ordering more study packages. Mennonite Church representatives on this commit- tee include Myron Augsburger, Wash- ington; Wilma Bailey, New York; J. R. Burkholder, Goshen, Ind.; Millard Lind and Gordon Zook, Elkhart, Ind.; Vern Miller, Cleveland; and Ed Stoltzfus and Miriam Weaver, Harrisonburg, Va.
General Conference representatives to the same group are Robert Hull, Newton, Kan.; Duane Friesen, North
"Christ the Cornerstone"
10
JANUARY 5, 1982
"Church planting is a faith enter prise. You can't just organize people into a church," said Nathan Showalter in a Novemher forum at Associated Mennonite Hibhcai Seminaries, Klk- hart, Ind. The associate secretary of home mission for Kastern Mennonite Board of Missions, Salunga, Pa., gave 48 theses on church pkinting. He traced areas of tension, or dialectic, under the headings: colony and apostoUc, word and spirit, belief and reason, and authority and community.
An editorial in the Minneapolis Tri- bune {\h'c. 7) chides the US Commerce Department for not allowing Mennonite (Central Committee to send H(i,0<)<) home- made school kits to the children of ^^ Clambodia because they constitute "de- velopmental aid" and are therefore prohibited under a trade embargo im- posed to punish Vietnam. "The Ameri- can government invokes transparent double standards on these matters, depending apparently on how they affect the national pocketbook," the editorial says. It calls MCC "one of the best [agencies] at seeing through diplo- matic and political camouflage to iden- tify and alleviate simple human need."
Newton, Kan.; Don Friesen, Ottawa; and Ted Koontz, Goshen, Ind.
The joint study committee on human sexuality is just beginning its work; the first meeting is planned for J an. 7-8 in Chicago. It hopes to produce a study booklet for member congregations and then be prepared to moderate discussion on the topic during the '83 conference. General Conference members on this panel are Ken Bauman, Berne, Ind.; Elsie Steelberg, Wadsworth, Ohio; Sue Goerzen, Harrow, Ont.; Sue Flickinger, North Newton, Kan.; and David Schroeder, Winnipeg.
Howard Charles and Willard Krabill, Goshen, Ind.; Lois Janzen, San Francis- co; Naomi Lederach, Hesston, Kan.; and Wilmer Martin, Waterloo, Ont., repre- sent the MC on this committee.
For the General Conference, the human sexuality study represents a
broadening and more comprehensive treatment of an issue which was tabled at the Estes Park conference in 1980. At those meetings, the GC General Board presented a resolution on homosexuali- ty which, after heated debate, was set aside in favor of another round of study, this time on the wider area of human sexuality. Since similar questions were being raised by members within the Mennonite Church, the decision was made to do a joint study.
Among other matters, the GC busi- ness sessions at Bethlehem will include an update on that conference's judicial action requesting exemption from the IRS's requirement that employers with- hold the income taxes of their em- ployees. The judicial action was first conceived after a special midtriennium meeting in Minneapolis in 1979, where discussions were held concerning the
state's use of tax monies for military purposes and the Christian response to this kind of monetary conscription.
Delegates to the 1980 triennial ses- sions in Estes Park approved the General Board's initiation of a judical action requesting exemption from the IRS requirement by a vote of 1,156 to 353.
Since Estes Park, the General Board has proceeded to retain WilUam Ball, Harrisburg, Pa., to represent them in the case. Ball has begun constructing the argument for the action. A meeting between IRS officials. General Confer- ence representatives, and Ball was scheduled for Jan. 4 in Washington to make one last attempt at achieving an administrative solution to the problem before the judicial action formally enters the courts.
The '83 conference will also see discussion on GC constitutional amend- ments, acceptance of new member congregations, and election of new offi-
No official logo or name has yet been approved for the bidenominational conference next year. Larry Cornies
Faculty opening
Faculty opening at Canadian Mennonite Bible
College for instructor in practical theology
- emphasis on experiential learning
- subject areas negotiable
- qualifications in addition to theology (MDiv or equivalent) could include sociology, social work, psychology, anthropology, etc.;
Application should include resume of qualifications, transcripts of academic work and references.
Apply to:
Academic Dean
Canadian Mennonite Bible College 600 Shaftesbury Blvd. Winnipeg, MB R3P 0M4.
THE MENNONITE 11
Amsterdam (EPS) — A 17-member international church panel has rejected "nuclear deterrence . . . (as) a stable or acceptable basis for peace." It calls the "increasing popular resistance to nu- clear weapons in many countries" "signs of hope" in an otherwise "gloomy" picture. The group was con- vened by the Geneva-based World Council of Churches. Its preliminary report also urges churches to "speak and act now, even at the risk of some oversimplification, because the peril is so great."
Two young women were baptized Oct. 25 at the Beppu (Japan) Christian Mennonite (Church. Kimiko Matsui, a kindergarten teacher, and Tomoko Narita, a schoolteacher, told the 23 in attendance how they were led to Christ. Both were invited to evangelistic events by friends, Matsui to a Moody science film and Narita to an evangelistic meeting. The two were given flowers and welcomed into the fellowship by the two friends who had introduced them to Christ.
GC Mennonites in Japan celebrate 30 years of work
GCs in Japan celebrate their 30th anniversary. Front: Verney Unruh. Second row (left to right): Ruby Thiessen, Anna Dyck, Lily Derksen, Georgia Liechty, Carl Liechty, Belva Unruh and Fritz Sprunger. Back row: Alice Ruth Ramseyer, Virginia Claassen, Tim Sprunger, Lois Voran, Ellen Sprunger, Mary Derksen, Bob Ramseyer, Peter Voran, Peter Derksen and Bernard Thiessen.
Beppu, Japan — The Japan General Conference Mennonite mission family met for its annual conference in Kunisa- ki, Oita Prefecture, Japan, Nov. 2-5.
Conferences can be big or small, boring or exciting, usual or special. This one was small; only 16 adults and five children were present. The group cele- brated the 30th anniversary of General Conference mission work in Japan.
Verney and Belva Unruh, presently working with the commission on Over- seas Mission in Taiwan, served as conference speakers. The Unruhs spent 15 years in Japan, mostly in the Miyakonojo area, where a church was soon established. During this time they also became the first house-parents for Miyazaki Christian School, a school for missionary children.
Besides conducting business during the four days of meetings, participants reminisced about their past through old slides, sharing of experiences, and a special issue of GEOCOMEN, a bi- monthly publication.
Early conferences in Japan were heavily scheduled with business ses- sions for carrying on the task of evangelism in Japan. As churches emerged, so did leaders and pastors. A national church conference came into being and took on more and more responsibilities. More recently, those conferences have become less business- oriented with more time for fellowship and studying God's Word.
The conference has also experienced many changes in numbers, increasing rapidly in the fifties and sixties, and then decreasing almost as quickly again. There has been a total of 28 full- time workers and 31 short-term workers. Four of the latter joined the full-time staff, while others have left for health reasons or have been called into other ministries. Some are nearing retirement age. No new career missionaries have
come since 1970. The generation gap is widening. However, COM is sending Gloria Hegge to join as an overseas mission volunteer early in 1982.
The Lord is leading some workers through difficult trials. Virginia Claassen and Ferd Ediger have recov- ered from major operations recently. Peter Voran has been experiencing pain from a facial nerve.
GC work in Japan began with lan- guage school in Kobe, where the first church also emerged. However, the major thrust of evangelism occurred in Miyazaki Prefecture on Kyushu, where there are now nine churches. Today there are also churches in Tokyo,
Hiroshima, Fukuoka, Beppu and Oita. Nine churches have full-time pastors.
During the devotional hours, Belva Unruh used the heroes of faith in Hebrews 11 to encourage and challenge the group in the faith. She shared how God has been faithful in their lives as he led them first to Japan, then to Newton, Kan., and now to Taiwan.
Verney Unruh based his messages on passages from Isaiah 40-55, emphasiz- ing the servanthood of the Lord as a model for serving and ministering. In a land where visible results are often discouraging, the call to be servants of the Lord was confirmed again through Isaiah 40:1 and 43:1. Mary Derksen
12
JANUARY 5, 1982
Traditionally Anglo congregations of the Protestant denominations are going to have to reach out more to Latins and blacks to survive in Miami, two major church surveys indicate. The problem, concluded Orrin I). Morris, director of research for the Miami Baptist Associa- tion, is "white flight." And it will get worse. "White flight will become wide- spread throughout the Gold Coast counties" in the next two decades, he predicted. "Net losses in the number of Florida Baptist churches will occur even though the number of black and ethnic churches will greatly increase."
A majority of AmericanH favor rais- ing federal taxes on cigarettes and alcoholic beverages, according to the latest Associated Press-NBC News poll. The proposed "sin taxes" were endorsed both as a means of raising tax revenues and to discourage smoking and drink- ing, according to the recent telephone poll of 1,598 adults in a scientific random sampling.
Broadcasters see problems, potential in television
Ft. Lauderdale, Fla. — "Gospel Connec- tions" was the theme of this year's convention of the World Association of Christian Communications' North American Broadcast Section (NABS- WACC) held here Nov. 30-Dec. 4. The 12th annual event was attended by 165 church broadcasters from Canada and the United States.
Pat Robertson, founder and president of the Christian Broadcasting Network, gave the opening address. Robertson stressed the need to "build bridges" between established denominations and evangelical broadcasters. He admitted that his own television program, "The 700 Club," only reaches a weekly audience of three million viewers, much smaller than the 20 million estimated by other broadcast evangelists. Robert- son urged the delegates to use the mini- series (like "Roots," "Shogun") ap- proach when producing Christian TV programs. "It's expensive," he said, "but a good investment."
"TV and Human Values" was the topic of a presentation by Jerzy Kosin- ski, the Polish-born author of Being
Crosby
There, a novel about the transmission of human values on television. Kosinski stressed the need to make chronic TV viewers more aware of their self- potential. He suggested that the media be confronted, not "as a link to the outside world, but as a barrier to it."
One of the television industry's few black producers, George Crosby, asked convention delegates to address the issue of stereotyping in future church media programs. Crosby, who produced the final three-hour episode of the television drama "Centennial," de- scribed what he termed the problem of
"social incest" in which people grow up and live in an isolated society, whose only outside connection is television. He urged the delegates to faithfully reflect racial reaUties in radio and television programs, and to recognize society's "information isolation."
Other speakers at this year's event were: Kenneth Bagwell, president of Storer Television Stations Division, the world's second-largest cable television operator; Emma Lou Benignus of Amer- ican Baptist National Ministries' "Al- ternatives for the Aging" program; and Don Roper, World Association of Chris- tian Communication, London.
During the week-long event, partici- pants attended special seminars deal- ing with a broad range of communica- tion issues. During the business session, Martin Neeb, director of communica- tions for Pacific Lutheran University, Tacoma, was elected NABS-WACC chairperson for 1982.
Seven Mennonites attended this year's event, including delegates from the Mennonite Church and the General Conference. Barth Hague
Habegger resigns as COM executive secretary
Newton, Kan. (GCMC) — Howard J. Habegger, executive secretary of the General Conference's Commission on Overseas Mission for the past 11 years, has resigned from that position effective July 1, 1982.
In a Dec. 5 letter to commission members, Habeg- ger cited the need for new creative leadership within COM, a personal
need for vocational change, and the rigorous travel demands of the executive secretary's position as rea- sons for his resignation.
"Howard has given able leadership to the work of our commission," said COM chairperson Harris Waltner of Moun- tain Lake, Minn., in response to Ha- begger's announcement. "While we deeply regret his resignation at this time, we also want to respect his reasons for this action. . . ."
Waltner indicated that COM has designated a selection committee to find candidates who might fill the executive secretary post. That group consists of
COM's executive committee plus Harold Schultz, another commission member.
In his letter of resignation, Habegger was positive about his 20-year experi- ence with the commission, first as a missionary and then as an administra- tor. "These years have been the most rewarding and challenging of my life. ... I can terminate with a real sense of joy and satisfaction," he wrote.
Habegger indicated that, although one of his reasons for resigning was the need for a change in vocation, he and his immediate family intend to remain in the Newton/ Hesston area into the foreseeable future.
THE MENNONITE 13
A colloquium initiated by Montreal House of Friendship and organized in cooperation with 11 other Montreal professional and community organiza- tions took place Nov. 7 in Montreal. Over 120 participants representing 62 organizations spent the whole day sharing information on a single topic — the insensitivity of the Canadian gov- ernment toward the dilemma of refu- gees. Participants pointed to the double standard whereby Canada welcomes refugees from communist countries but demands visas of those fleeing Third World countries.
Labor and management points of view were shared at a free-wheeling session held at the Sargent Avenue Mennonite Church, Winnipeg, Nov. 21, which drew participants from Menno- nite churches in southern Manitoba. The sessions were sponsored by the peace and social concerns committee of the Mennonite Central Committee. A common concern by those who shared their experiences was that they felt isolated in their congregations. They felt the church, although having in its membership many who are part of the labor and union scene, still conveys messages of either rejection or of neglect of those in the labor scene.
Geographically isolated churches:
Newton, Kan. — The Mennonite diaspo- ra in Canada and the United States is still enlarging, perhaps at a faster rate than ever before. Although their history is that of a colony- and community- oriented people, Mennonites in these two countries continue to move to new locations, both rural and urban, often out of professional necessity.
The mailing list of The Mennonite contains names from St. John's, Nfld., to Whitehorse, Yukon; from Amherst, Mass., to Honolulu. Small fellowships or churches are often created soon after several Mennonite families settle in a given location. When that locale is geographically distant from large groups of other Mennonites, the emerg- ing fellowship faces unique challenges, sometimes problems.
The General Conference has a number of churches which one might consider geographically isolated, de- pending on the criteria applied. Several are hundreds of miles from the nearest GC church. Of all congregations which might fit into this category, five volun- teered answers to questions concerning their relationships to the conference structures, and the special challenges their situations posed.
The United Mennonite Church in Thompson, Man., is 500 miles from Winnipeg, location of the nearest GC church. Good air and road connections link Thompson to Winnipeg.
The church does not have a minister, but Arne Schellenberg described their situation. He indicated that the Thomp- son church is left pretty much to their own resources, but they find they do have talent. "Our group would be characterized by a lot of dynamic energy," he stated. They are working on acquiring a minister.
Schellenberg said the group meets the
needs an extended family might other- wise meet for individuals. They know each other and each other's children well. When any of them have to be out of town, the others care for their children.
Although a small church can have many advantages, one difficulty with their closeness is that it is hard to integrate new persons who come to the group, but they work hard to overcome this problem.
Schellenberg assessed that they have a fair amount of money given to the church. Members earn good salaries. "Our giving isn't exorbitant," he said, "but we feel the church means a lot, and we're quite ready to support it financial-
ly.
"We're not actively looking for help. We don't feel like poor country cousins," he said. Their closest outside relation- ship is to the Canadian conference. "They do encourage us," he said, "and we try to let them know what we're doing."
Another distant congregation is the Church of the Way in Granisle, B.C. At one time the nearest church was 600 miles away until the Granisle people helped start a church at Burns Lake, only 60 miles down the road.
"It's tough here," said pastor Dick Hildebrandt. "We are a mining commu- nity, and the town is here strictly because of the copper mining. It's very transient. Last summer we lost half of our congregation. Now we have 24 members, but some new people are coming. It's a real outreach, no different than overseas mission or native minis- tries."
The church receives financial help in order to survive. Hildebrandt reminds others in the B.C. conference to keep them tied in. One way they have done this is to pay mileage to help such
outlying churches keep involved in conference committees.
Hildebrandt stressed the importance of having a conference-related minister in such outposts. Otherwise those churches could easily disappear from the conference.
The others in his group are from the
14
JANUARY 5, 1982
Mennonites in Winnipeg and British Columbia arc taking concrete steps to address a growing housing crisis for low-income Canadians. Mennonite (Cen- tral Committee (B.C.) has accepted a plan to get involved in a low-income housing project which will probably be located in or near the core area of Vancouver. Mennonite Urban Renewal Programs was formed last June in Winnipeg to supervise the adaptation of a 21-unit apartment block in the city's north end and make it available to native families.
The First Mennonite Church of Christian of Moundridge, Kan., held its third annual year-end celebration Jan. A committee worked throughout the year photographing its members, ranging from infants to the elderly. The camera committee went to factories, business places, hospitals, homes for the aged, schools, private homes and church, photographing members at work, play and worship. The evening included a carry-in meal, a celebration service of new members, births and deaths, and intergenerational games.
Churches in distant settings face special problems and challenges. For some, conference ties are lifelines; for others, local autonomy is more important.
Lutheran, Anglican, AlUance and Unit- ed churches. Several are new Chris- tians. Hildebrandt is on the General Conference Division of Administration board. "With the congregation knowing of my involvement, they are getting a better picture of the total conference work," he said. Conference membership
for the Granisle church is truly a "tie that binds."
Russell Welty responded for the Com- ins Mennonite Church of Fairview, Mich.: "Our church is a community church rather than a Mennonite church," he said. "It's difficult to have a meaningful exchange with other Men- nonite churches. We're so far removed we also have very little exposure to the conference; for example, it's hard to get church members to use The Foundation
One of the biggest problems Welty and his wife face is that they do not have Mennonite people from other churches to whom they can relate. They compensate by getting involved in the community. Some of their activities include working in a retirement home, serving as a chaplain at a nursing home and managing a council on aging.
Welty also expressed the need for their youth to be exposed to peace issues and what Mennonitism is.
Pastor Ben Rahn of First Mennonite Church in Aberdeen, Idaho, also noted this problem. His is the only Mennonite church in eastern Idaho, the nearest General Conference church being 600 miles away in Ritzville, Wash. Unlike most geographically isolated churches, his is large, having 330 members.
"Our youth do not become acquainted with other Mennonite young people," he said. For example, they have their own retreat grounds in the mountains, but as one camper said, "It's fun to go to camp, but there are no other young people from outside our church."
In addition, there is a strong Mormon influence in the Aberdeen area. About 60 percent of the students in the school system are of that background. The Mennonites do not like for their young
people to date Mormons for fear they will marry them, yet they cannot readily marry in the church because of being interrelated. Other churches in town are small and do not have many young people, except for a few Catholics who come to First Mennonite for activi- ties.
The triennial conference at Estes Park in 1980 was a highlight for some of the Aberdeen youth. One of them said, "I never realized there were that many young people in the whole world." One girl who was previously enrolled in a college in Idaho enrolled in Bethel College, North Newton, Kan., after the conference experience.
Rahn's wife, Tina, expressed what some others have said about being in the pastorate so far from other Menno- nite churches. "It gets pretty lonely when you're used to a Mennonite community," she said. A Self-Help store in Nampa, Idaho, keeps them in touch with members of the Mennonite Church.
Rahn said it would help them to feel more tied in with the conference if speakers and musical groups would schedule a stop there. Bethel College sent a representative who was much appreciated by the young people, and the Marriage Encounter program of the General Conference held a workshop there for 28 couples.
Rebecca Pries, contact person for the Boston Mennonite Fellowship, re- sponded differently to some of the same questions. "We feel less in touch with particular conference issues. I think one of the reasons might be that people who come here have left their home commu- nities some time back."
Pries pointed out that their group is a dual-conference fellowship. Their over- continued on following page
THE MENNONITE 15
The Fukuoka (Japan) Mennonite Church held a bazaar on Oct. 25. The bazaar, actually a mini relief sale, was a first for the small group of about 10 active members. The sale featured Bangladesh SELFHELP items, and all profits from the sale were sent to Bangladesh for the purchase of school kits for children in that country. Over $300 was sent. The relief sale workers are shown at right.
The willingness and capacity to work during childhood is the most important forerunner of mental health in adult- hood, according to a study reported in the American Journal of Psychiatry. Those who had been industrious as youngsters turned out to be the most well-adjusted adults and to have the most successful work lives and the most satisfying personal relationships, the study showed.
seer from the Mennonite Church visits them and ties them in. "We need to try to develop closer working relationships with the General Conference," she said.
The Boston Fellowship is also differ- ent in structure from some of the other congregations. It started on the house- church model meeting in homes. They have a lay pastor and lay leaders.
The group does try to send people to some of the larger meetings of the General Conference, such as the trien- nial conferences and any midtriennium sessions.
Pries said that one thing that affects her is the enormous amount of paper that comes to them from the General Conference offices. Part of her problem with it is that their church program is not like others, and she finds difficulty in relating to the information she re- ceives.
When asked how the General Confer- ence could be more helpful to her group, she said she did not know. The Boston Fellowship makes their group decisions by consensus, and thus far the confer- ence has okayed what they have done. Pries says they could learn from other churches, and other churches from them.
The Harlan (Ky.) Mennonite Fellow- ship is a group of 18 adults and 12 children. Most of them are from Menno- nite Church background, so they tend to identify more with that denomination. For example, they do not send delegates to triennial sessions, but they do send representatives annually to the Menno- nite Church's Laurelville (Pa.) retreat for house fellowships.
Elaine Stoltzfus of Ages, Ky., is the group's contact person, and as such she reads the mail that comes from the General Conference office in Newton.
"We have resource people come peri- odically from the Central District," she said, "so we feel we have contact with others." Marion Keeney Preheim and Larry Cornies
Bartel to leave central offices, accepts pastorate
Newton, Kan. (GCMC) — Floyd and Pearl Bartel have accepted a call to serve First Mennonite Church here beginning Aug. 1, 1982. He will be the senior pastor and be involved in preach- ing, teaching, administration, coordina- tion of the pastoral staff, and visitation.
Bartel has served the General Con- ference as its sec- retary of congre- gational mission under the Com- mission on Home Ministries since 1976. He is cur- rently completing his second three- year term.
His work with the General Con- ference has been focused on the devel- opment of resources and encourage- ment of local congregations in their outreach ministry. A special focus has been the development of resources for purposeful planning, such as the Congregational Goals Discovery Plan, and he has promoted church growth education by conducting seminars in local churches and publishing a 13-week study unit called A New Look at Church Growth.
Bartel has also worked in the areas of gift discernment, evangelism, relating to inactive members, and local shep- herding programs in which lay per- sons help in the church's caring minis- try.
Bartel
This Publication
is available in Microform.
LIniversity Microfilms International
3(X) North Zeeb Road. Dept PR. Ann Arbor. Mi 48106
Bartel has been involved in three other pastorates. He was associate pastor of Woodlawn Mennonite Church, Chicago, during his seminary years from 1954-56. He also pastored the Southern Hills Mennonite Church, Topeka, Kan., from 1956-65, and Bethel Mennonite Church, Lancaster, Pa., from 1965-76.
His wife, Pearl, will be continuing as instructor in the nursing program at Hesston (Kan.) College on a part-time basis.
Bartel will replace Andrew Shelly, who has served as First Mennonite's interim pastor since Albert Epp left in 1980. On the continuing staff will be Leonore Friesen, director of nurture and education; Ken Jantz, youth minister; and Grace Yoder, secretary.
Voluntary service job opening
The Conference of Mennonites in Manitoba has a full-time voluntary service opportunity opening at Camp Moose Lake to assist the director-manager. Responsibilities will include helping with maintenance, program, hosting, food service and camping interests.
Job opening
Applications are being accepted for a full-time director-manager position at Camp Moose Lake. Position opens after Jan. 1, 1982. Skills required are hosting, maintenance, programming assistance and an interest in an outdoor camping ministry.
For more information and an application, write or call:
"Camps with Meaning"
Conference of Mennonites in Manitoba
202-1483 Pembina Highway
Winnipeg. MB R3T 2C9
Phone 204/475-3550.
16
JANUARY 5, 1982
A 2,000-inile cross-country walk for peace was recently completed by Mark and P]mily Patton. The Pattons, in their late 20s, undertook the trek from Denver to Washington to publicize their concern about the nuclear arms race and to lecture on the need for a bilateral freeze on nuclear armaments. Called The First Step, the Pattons' four-month walk was sponsored by 25 church agen- cies.
A nationwide campaign calling for a strengthening of marriage; relation- ships and healing within America's homes has been called by the National Association of ^Evangelicals to mark its 4()th year as a Bible-based instrument for cooperative evangelical action. Under the banner "Save the Family" NAE will be working to raise the awareness of evangelicals to the multi- ple challenges facing the family today, while offering practical programs and professional resources specifically de- signed to counter its erosion.
caUncIar
Jan. 28— MCC US annual meeting, Milford, Neb.
Jan. 29-30— MCC annual meeting, Henderson, Neb.
Feb. 5-8— Council of Commissions, Newton, Kan.
April 22-24— Congress on Urban Min- istry, Chicago Canada
Jan. 21-23— MCC (Canada) meetings, Winnipeg
Jan. 28-30— Canadian Council of Boards, Winnipeg
Feb. 12-14— United Mennonite Churches of British Columbia, Peace Church, Richmond
Feb. 19-21— Conference of Menno- nites in Manitoba, Bergthaler Church, Altona
Feb. 19-21— Conference of the United Mennonite Churches in Ontario, Stir- ling Avenue Church, Kitchener
Feb. 26-28— Conference of Menno- nites in Saskatchewan, Martensville
March 5-7— Mennonite Marriage En- counter, Grace Church, Brandon, Mani- toba
March 12-13— Mennonite Conference of Alberta, First Church, Calgary Central
March 25-28— Central District Confer- ence, Middlebury, Ind.
April 16-18— General Conference Christian writers' workshop, Bluffton (Ohio) College
April 23-24— Outreach '82: conference on world missions. Fort Wayne, Ind.
dEAThs
John E. Amstutz, longtime Mennonite pastor, died Nov. 18 in Brooksville, Fla.,
at the age of 100. Born April 1, 1881, he was a 1909 graduate of Bluffton (Ohio) College and a member of the faculty at Bethel College, North Newton, Kan., in 1914-15 and 1919-20. From 1911 to 1921 he was pastor of First Church, Hal- stead, Kan., and from 1921 to 1959 he pastored the ApostoUc Mennonite Church in Trenton, Ohio.
Alvin J. Miller, pioneer Mennonite Central Committee worker, died Nov. 9 in Grants ville, Md., at the age of 97. Miller served as director of MCC relief efforts in Russia during the great famine there in the 1920s.
worUers
Darrell Buroker began duties Nov. 1 as admissions counselor at Bluffton (Ohio) College. He is a 1981 graduate of Bluffton with a degree in accounting and business.
Don and Norma Friesen, Wildwood Church, Saskatoon, were commissioned Dec. 13 for service as Commission on Overseas Mission/ Africa Inter- Mennonite Mission missionaries in Kananga, Zaire. Their first term of service is three years, including French language study in Brussels, Belgium. Don is a graduate of Swift Current (Sask.) Bible Institute and has training in broadcast electronics. He will assist in training Zairian nationals to operate an interdenominational religious broad- cast facility in Kananga. Norma, a graduate of the European Mennonite Bible School in Bienenberg, Switzer- land, is a trained dental assistant. She may serve part time in a Kananga clinic. The Friesens will act as the AIMM host/hostess couple and will serve as supportive personnel to mis- sionaries who are at work in more
RECORd
Quinn Willms
isolated areas.
Robert Quinn, Westview United Church, Yorkton, Sask., has begun a two-year Mennonite Voluntary Service term as a youth worker at Fresno (Calif.) Optimist Boys' Club. A 1980 graduate of the University of Saskatch- ewan, Saskatoon, he has also studied at that city's Lutheran Theological Semi- nary. He is the son of Harvey and Doris Quinn of Yorkton.
Richard Willms, Leamington (Ont.) United Church, has begun a two-year term at the St. Louis, Mo., MVS unit as a peace education worker. A 1979 graduate of the University of Waterloo, Ont., with a bachelor's degree in history and peace and conflict studies, he is the son of Alfred and Irene Willms of Ruthven, Ont.
THE MENNONITE 17
IocaI
Adult education in our ciiurcii
Elfrieda Tiessen
Bethel Mennonite Church, Winnipeg, is putting greater emphasis on its adult education program. It is proving to be positive to the congregation and encour- aging to me.
Early in 1980, the adult education committee surveyed the educational needs of the congregation. The results became the basis in planning the 1980/81 program.
Bethel began two separate Sunday morning services in September 1980, and all education classes were held during the hour in between.
The new educational format consisted of a number of topics in response to the membership requests. Some options were for the whole Sunday school year, others for sessions anywhere from seven to 15 weeks. The average atten- dance has increased from 35 to nearly 100.
Manitoba conference worker John F. Wiebe led discussions on sermons. Johanna Toews directed the book study class on prayer. A survey of the Old Testament was taught by Gerald Ger- brandt of Canadian Mennonite Bible College. All resource persons for these courses are Bethel members.
The series of lectures, "Grief in the Family" and "Marriage, Divorce, Re- marriage and Biblical Teachings," had a number of Bethel members and Winnipeg community resource persons. "Marriage: Keeping a Good Thing Going" was led by Abe and Elaine Bergen, who have worked with Mar- riage Encounter groups and are also Bethel members. Terry Burkhalter, camping ministries worker for the Conference of Mennonites in Manitoba, was the resource person for "Outdoor Ministries."
Extensive work was done in coordi- nating each area. Each course sounded so interesting it was difficult to decide which to choose. However, I decided to attend the "Grief in the Family" series.
During the 15-week series, lecturers included a local hospital chaplain, a social worker who specializes in widow response, an interfaith pastoral direc- tor, a supervisor in marriage and family counseling, a chaplain at a rehabilita- tion hospital, a pastor and a lawyer. The intent was to understand more fully
Many congregations realize today that lifelong learning is essential for Christians — in all aspects of living and dying.
the meaning of grief and to point to better ways of responding to persons undergoing such an experience.
Grief can be any encounter of loss. Loss of a pet, loss of a favorite posses- sion, retirement, death, divorce or even relocation.
It was particularly meaningful to hear responses and discussion from persons who had experienced some kind of personal loss.
The most common loss discussed was the death of a spouse or parent. It was striking how many personal feelings were identical. The mutual feelings of denial, fear and lack of apparent under- standing from friends were evident. I learned the feelings my family expe- rienced before and after the death of my husband were common.
Grief and grief management must be worked out by the dying person and the survivor. If husbands and wives, parents and children can discuss this type of loss before they are confronted with death, the distress and pain may be reduced.
Separation and divorce are becoming increasingly prevalent in our society. We must recognize the need to under- stand and respond to persons experienc- ing this and other kinds of grief.
How can our churches become more of a healing community for persons under- going a grief process? Several sugges- tions were presented by both the class and the leaders: (1) a support group can be formed; (2) training sessions can be
set up for persons interested in "listen- ing"; and (3) institute seminars or workshops can be held to learn more about death and dying.
I was encouraged by the discussions after the lectures on funerals and wills. It is clear we need to be more open with our families in these areas.
Jake Pauls, pastor at Bethel, spoke on preparing for the funeral. He spoke about the different aspects in planning the viewing, the service, and the need to minister to the survivors. He also raised an issue. "With the high cost of land, will future cemeteries become obsolete? Will we be faced with compulsory cre- mation?"
The legal aspect surrounding loss due to death was dealt with by Norman Larson, Winnipeg lawyer and Bethel member. One of the concerns discussed was the complications of an estate without a will.
In a concluding session, George Neufeld, hospital chaplain and member at Bethel, led us in summarizing and discussing the 15 weeks.
What is our goal in life? Is the cause adequate for dying? Is it possible that our fears in life are related to our fears of/in death? We cannot be of help to the dying until we too realize that we are dying. And if we believe we are whole persons even though our physical bod- ies are dying, the fear of death dimin- ishes. If we can accept that there is an aging as well as a dying person within us, then it becomes easier to adjust to facing and preparing for life's end.
The consensus was that faith can make the process of grief less traumatic. The pain may be just as severe, but accepting God's promise to uphold us in our time of need gives us the courage and the strength to cope.
The year 1981/82 promises to be equally interesting and educational. Classes have begun, and participation is good. The following options are available: (1) Aging: Preparation and Opportunity; (2) Foundation Series: Becoming God's Community; (3) Stew- ardship and Economics.
With the projected 1982 World Assem- bly on Aging, the class on aging should help to expose participants to an aware- ness of our own aging process.
18 JANUARY 5, 1982
qlobAl
Mennonites and Chaco Indians
Jacob B. Reimer
Paraguay is a landlocked country in the heart of South America, bordering on Brazil, Argentina and Bolivia. The Paraguay River divides the country into two parts: East Paraguay with about 40 percent of the territory, and the Chaco with 60 percent (about 240,000 square kilometers). About 100,000 people of the three million population live in the Chaco. The Chaco is a flat country without rivers, mountains or rocks. It was selected by Mennonites in the 1920s for a new settlement. The Paraguayan government granted certain privileges to Mennonites in exchange for cultivat- ing this land, with its hot and dry climate. Of the 100,000 people in the Chaco, 35,000 are Indians, 10,000 Men- nonites, and 55,000 Paraguayans.
The first Mennonites came from Manitoba and Saskatchewan. The Man- itoba government passed a law making public school attendance and the En- glish language mandatory in the schools. The Mennonite schools — where Ger- man was the official language — did not meet provincial standards. Mennonites felt threatened by this act, considered it a violation of earlier promises, and consequently looked for a country willing to grant these privileges (private schools and exemption from military service). One group, the Altkolonier (Old Colony), emigrated to Mexico; another group, mostly Sommerf elder, moved to the Chaco. This latter group consisted of 279 famiUes (1,765 persons). They encountered many difficulties during the first few years, and many people died. Only about 1,300 were left to the task of cultivating the Chaco.
Three years later a group of Menno-
An Indian farmer looking at his crop.
nites from Russia came to the Chaco and founded the Fernheim Colony. In 1948 a third group — the 2,400 refugees that had come out of Russia to Germany — settled in the Chaco (Neuland Col- ony).
When the first Mennonites came, there were 500 Indians in the area. This nomadic tribe was close to extinction, since there was little game and food was scarce. Mennonites soon discovered these Indians practiced infanticide to control the birth rate and left their aged to die in the bush because they could not afford to care for those who could not hunt or work.
Fernheim Colony started a mission- ary work in 1935, only a few years after they settled in the Chaco. In 1946 the first Indian convert was baptized, and soon others followed.
In 1955 the Indian church asked for help to be settled like their Mennonite brethren. The first land was bought by the mission Licht den Indianern (Light to the Indians), and the settlement project started. In the meantime, Menno and Neuland colonies also became involved. Until 1961 each colony had its own project for the Indians. But in 1961 the Mennonite churches of the three colonies together with MCC formed the Indian Settlement Board. This board was given responsibilities for settle- ment, education, health and social programs among the Indians.
Other Indians from the south, east and north moved into this area of the Chaco, and so the missionary work was expanded to include other tribes, like Chulupie, Sanapana, Lenguas, Tobas and Moros. Membership in the Indian churches is between 3,000 and 4,000. The Indian Settlement Board is com- posed of Indian leaders, missionary personnel and representatives from the colony administration, at a ratio of 50 percent Indians and 50 percent Menno- nites. This board has legal status and owns about 260,000 acres (106,000 hectares) of land. For the first time these Indians own land, or at least are co-owners. On this land are settled about 1,000 families.
Production during last year included 650,000 kilograms of cotton, 160,000 kilograms of peanuts, and about 400
One church in the Indian settlement area.
cattle. This is not nearly enough for them to make a living, but it is a help.
The board maintains 45 schools with 1,600 pupils, 60 teachers and supervi- sors. About 300 children are given a meal at noon. Expenses of the whole school program amount to about $250,000 per year.
Two doctors and 15 nurses are em- ployed in the health program, also 10 Indian nurses aides — male and female — and one Indian dentist.
Plans have been made by the board to build an Indian agricultural school, so their young people may learn better farming methods. The board believes this is a worthwhile investment. We are now trying to find financial assistance for this project. The government has promised to consider one year of educa- tion in such an agricultural school equal to one year of military service.
Will the Indians turn back to their old ways and their nomadic culture? Dur- ing the last years some have returned to their old lifestyle and rejected the Christian values taught by the Menno- nites. On the other hand, we also see some of their own people in a fruitful ministry among the Indians. A large number of those who had become indifferent to the Christian message have made new commitments to the Christian life. We trust that with a united effort of Indians, Mennonites and other concerned Christians — and much prayer — the work will go on and these people will not fall back into the non-Christian way of life. This is a great challenge and requires much wisdom and courage. We still need further help in this task.
THE MENNONITE
19
Letters
We must find more help
To have or not to have sexual relation- ships outside the bonds of marriage is an extremely private matter. Because of this, opinions surrounding it are bound to be many and varied. Thus, my initial response to The Mennonite's attempt to bring such private matters into the public arena was both pride, at the courage displayed, and amazement, that you dared to trod where few angels would. All in all, you are to be com- mended, if not for your sensitivity, at least for your guts.
In my opinion, Krabill's "What's Wrong with Premarital Sex?" (Nov. 10 issue) makes some good and bad points. One of its most obvious strengths is that it was written by a true practitioner. Theologians and other academicians ought to play a part in such ethical discussions, but the acid test for such matters, it seems to me, lies in the "field," not in the classroom. Another point for The Mennonite.
Practitioners, I think are hard pressed not to become biased on certain issues if they practice long enough. To a large extent their opinions are shaped by their clientele. Thus, as the Goshen College physician, Krabill's opinions on premarital sex (and I think it is worth underscoring, as Krabill does, that the thoughts expressed are borne out of his experience and observations) will be different than those of a friend of mine who is a physician at a state university. So, when Krabill says on page 631 that premarital sex is unfair to the physical relationship because "it often occurs in settings 'where no one finds out,' " that's more a reflection, a sad one in my opinion, on his Mennonite clients and their significant others (e.g. Mom and Dad), who must somehow be blocking the openness so vitally needed, than it is an objective statement on premarital sex in general.
Also, am I the only one or was anyone else out there in Mennonite land dis- turbed by the title of this article? Krabill says he hates to state the question in the negative ("What's Wrong . . ."), but I'm not sure I believe him. It seems to me if he felt this way he might have tried to rectify the negative question by giving us a little more positive answer. No, it seems pretty clear to me that Krabill fully intended to pose the question just as it stands so that he might proceed to answer it in the same negative vein.
And yet, assuming that there will always be a percentage of Mennonite people who engage in sexual relation- ships outside the bonds of marriage, it would seem we have the responsibility to offer some positive guidelines in this regard. Along these lines, perhaps a more wholistic approach, including sex within the bonds of marriage, or at least within the bonds of a commitment relationship, ought to be adopted in future Mennonite articles.
In my opinion, then, Krabill's article is a start (underlined, a start) for the long discussion on sexual relationships outside the bonds of marriage ahead of us. It in no way ought to stand as a definitive statement. So, don't leave us out here, Bernie; you stuck your toe in the water, it's time to get wet all over. (And since some of us practitioners feel like we're drowning already, it would be nice to have a few other church-persons at least attempt to throw in a rope or two.)
P.S. I couldn't let this letter go out without identifying what I feel to be a less than complimentary comment about our Christian sisters under point nine. "It is tragic that so often the reaction of young women to their first sexual intercourse is, 'Ugh!' " Need I remind us that that reaction has been shared by men too (and, by the way, is probably only incidental to whether one is married or not)? Mike Klassen, 931 Bertrand, Manhattan, KS 66502
Nov. 23
Editor's note: Both Krabill's article and my editorial in that issue do not claim a final answer. We are ready to discuss the subject. Yours is a necessary re- sponse. I invite others to also enter this important search for positive handles to deal with the related issues.
Graphics and content
The editorial staff is to be commended for their choice of the front cover display on the Nov. 17 issue — as well as a number of others during the last several months. While they may not be as attractive, from a journalistic view- point, as some others — as for instance those of April 14 and Aug. 25 — they offer a more realistic, more informative, more practical use of precious space. I once suggested to a previous editor that he initiate a series of photos of General
Conference institutional structures, such as churches, schools, etc. These could prove valuable to the readers; some would probably start a collection by saving instead of discarding them.
Another suggestion: Some magazines usually have on the inside of the front or back cover an item captioned "Cover Photo" with a description of what it represents. Looking at the cover of The Mennonite, one often has to wonder, "What's this, and what does it stand for?" What would be the reaction of the readers if the editors, besides giving "credit," would explain the meaning of the cover picture, and why it was selected? (Of course, in this issue it was self-explanatory. )
While we're on the Nov. 17 issue, how do we correlate the statement in the editorial, "His (God's) commission to the disciples — to make disciples of all nations — has never been rescinded," with the heading in bold letters on page 655: "our mission is ... to show love"? (Sort of an ecclesiastical commercial?) This poses a two-pronged concept. Show love to whom? God or man? Both, of course, but which comes first? Matthew 22:37-39 answers that clearly. "Thou shalt love the Lord thy God . . . this is the first commandment . . . and the second . . . thy neighbor." Ostensibly the above quotations from the Nov. 17 edition do not come from the same pen. Yes, there is a correlation between the two concepts. Our manifestation of love to our fellowmen can — but does not necessarily always — spring from our love to God. If it does not, it is ephemer- al; if it does, it is eternal and in accord with God's Word, as so superbly brought out in the meditation "Follow Christ's Example" by Richard C. Hal- verson in the Nov. 10 issue and comple- mented by E. R. Moser's letter "They Did Something" in the same issue. Please read them again. C. B. Friesen, 415 E. First, Newton, KS 67114
Nov. 23
Editor's comments: Regarding covers and other graphics used in The Menno- nite, / would feel bad if they were always explained to readers. Then it leaves little to think about. One of the great values of art is that it may challenge us to new thoughts and strain our imaginations to new potential. We try to be moderate in our use of abstract but would hope it should not stop.
20 JANUARY 5, 1982
On Russian Mennonites
"Who are the Mennonites? (Nov. 3 issue) disturbed me, especially that part which tried to pass judgment on the Mennonites in Russia. Of course, we Mennonites are not blameless, especial- ly in regard to forgiveness. We are not any better — maybe worse — than other religious groups. But even in that respect there were many advantages in Russia. There we not only belonged to one church, but we also lived together in one village, with neighbors all around us. We were not only a religious group, but also a social and economic and administrational group. Living so close together caused frictions, but they were solved most of the time, and that frightful individuaUsm, which springs up in Canada like mushrooms, was absent there. People felt much more part of a community . There were examples of heroic self-sacrifice for one another.
If Dorothy Friesen blames our people in Russia, she should be careful. It is easy here under comfortable conditions to pass judgment on others. If she thinks they accumulated great wealth in Russia, she does not know what she is talking about. It sounds as if every Mennonite were a millionaire. As a matter of fact, we were for a while, but would not wish that condition to happen here.
Our Mennonites had problems with their poor but were able to solve them gradually. They also sacrificed a lot to support their young men in the alterna- tive service. It is true that Russia under the late czar contributed the right climate for people who were greedy. It happened that some could not resist the urge to become rich and accumulate land — the people who lived on estates. But the majority had about 170 acres.
Now you imagine somebody here today making a living on one quarter. But that is what they did. And they generally had more than two or three children, and lived in a house that had only four rooms and no running water, hauling straw in every day to heat, bake and cook. If our young people would have to live like I did, especially during the upheavals, they would not talk about us having accumulated wealth.
No farmer in those villages could have afforded an automobile. He would have been broke in no time.
It is hard to understand how a farmer with a large family could afford some
hired help on 170 acres of land. But we generally employed two men and one or two girls during the summer. It is true they did not get high wages. Had that been the case, all those men and boys would have had no jobs. This way they had board and lodging and earned some money. In contrast, I am now farming alone in this country, being 73, because I cannot afford to hire a man at today's wages, although I farm 425 acres.
It is true some Mennonites showed greediness by acquiring too much land. Perhaps the Mennonite community should have done something about it. It is also true that the Gutsbesitzers were the first to be stripped of their posses- sions and made homeless. When the emigration to Canada started in 1923, they were the first to be eligible, being refugees. It is also true that many of them were not very suitable material for farming in Canada, not being used to manual labor.
Those Gutsbesitzers did give us vil- lagers some problems occasionally. In our neighboring village, a certain man acquired the majority of the Wirt- schaften. He built himself a large mansion and Uved like a king. I suppose he rented the land out to farmers. One of those Gutsbesitzers also started that scheme in our village. But after he had acquired one Wirtschaft across the street from us, the village community stopped it by forbidding anybody to sell to a person who was not going to farm it himself. They had seen how deteriorat- ed Furstenau had become. At the end of our village stood a sign, indicating that there were 40 yards in the village, 20 of them "full Wirtschaften," the rest half or smaller.
If Dorothy Friesen thinks that only some wealthy Mennonites lost their land, she is gravely mistaken. Every- body — Mennonite or not — lost their land, rich or poor. All we could sell was the yard with the buildings. A man from Fiirstenau bought it. He wanted to be among Mennonites, his former village having been settled mostly by Russians. But even he could not enjoy the new place for long. They all had to go to Siberia — never to come back. All we got out of it was 2,000 rubles (about $1,000).
To talk about our people in a derogato- ry way is simply irresponsible. I still maintain, as far as the Word of God is concerned, those ministers of ours, having been elected by the congregation and having dedicated themselves to
that service for life, kn(.'w how to preach from heart to heart.
It is also a shame to claim all Mennonites found themselves the op- pressors in Russia. It is true, that is what the communists called them — even the farmers who had with great effort acquired 170 acres and employed a few men. But when people here believe such nonsense and publicize it, that really is too much. For people who live in luxury here to judge our people there who lived a simple life, who had straw in their beds which had to be pulled out to accommodate three to four children for the night, to call them oppressive and insensitive to the desperate plight of their neighbors is beyond me. During the czar's time millions of people never starved to death or vanished without trace in labor camps. H. Becker, 682 Spruce St., Winnipeg, MB R3G 2Z1
Nov. 30
Finish not as good
I was delighted with the excellent article on premarital sex by Willard Krabill (Nov. 10 issue). The 14 reasons were both provocative and persuasive.
The summary was disappointing, however, and seriously undermined the polemic of the article and eroded the credibility of the author. I concur that "sins of the flesh are not limited to sex acts, and that lying, jealousy, and cheating are equally serious." But to "respect the right of persons to make their own decision in this area" is to ignore the many scriptural injunctions prohibiting lying, jealousy, cheating, premarital sex.
Does the author really respect the right of people to make their own decision in the areas of lying, jealousy and cheating? When he advises those who choose to become sexually active to be "responsible enough to use a birth control method," does he also counsel the liar to fabricate a good alibi and the thief to wear a pair of gloves and a mask? Can the Word, which speaks so boldly regarding these issues, be so easily set aside in the daily practice of one's profession?
Yes, the article itself was compelling, \ but the conclusion espoused reflects either a sorrowful ignorance of the Word or a willful attempt to minimize its impact on his role as counselor. Irvin A. Busenitz, 27454 Onlee, Saugus, CA 91350 Dec. 3
THE MENNONITE 21
spEAkiNq
OUT
Reflections on sexist language
David Ewert
Two of the most positive labels in English are sexist — in favor of the female. If I want to describe love in the superlative, I speak of "mother love." God's love in its most dramatic manifes- tations is so described in the Bible. For example, Isaiah 66:13 (NIV) reports God's saying, "As a mother comforts her child, so will I comfort you." In the same vein, Matthew 23:37 records these words of Jesus: "How often I have longed to gather your children together as a hen gathers her chicks under her wings."
If I want to describe a person's good judgment in practical affairs, I speak of "mother wit." Emerson somewhere makes the observation, "The cure for false theology is mother wit." Since theology has been largely male domi- nated, the antidote to such idle non- sense naturally must come from the other sex. Appropriately, then. Proverbs personifies true wisdom as a woman.
Many of our other positive abstrac- tions, when personified, are female, as in the cases of Virtue and Truth. While it is true that God is typically described as male, so is the devil. Apparently we men have both the best and the worst of it. In any event, sexist language does not come in only one gender. But that is not my main concern.
Sometimes logicians use the term etymological fallacy. One commits this
"The point is not that sexist language should be condoned in the church but that it should not absorb an inordinate amount of our time and energy. "
fallacy by basing present meaning on past usage. For example, if I were to argue that stewardesses are dirty and smell because the word "stywarden" once meant "keeper of pigs," I would be guilty of an etymological fallacy. From where I sit, it appears that at least part of the discussion about sexist language in the church involves this fallacy. Past definitions do not control present mean- ings of words. What we agree to denote by the words we use does control present meaning. Thus, if by the word "chair-
man" I mean "one who presides at a meeting," and everyone within my hearing understands and my actions support such a meaning, then the original meaning of the word is of no relevance. What is important is whom we choose to preside.
The argument that language affects behavior and, therefore, if we change sexist language, we will change sexist behavior seems tenuous. The reverse is more likely to be true, for language is more symptom than cause. A prime example of how attitude and practice affect language is the evolution of the US Constitution. The words of the Declaration of Independence, "that all men are created equal," seem remark- ably clear to us (at least as they pertain to race and sex), yet they made no dis- cernible impact on the consciences of practices of slaveholders. That the 14th, 15th and 19th amendments had to be added to the Constitution indicates, first of all, that the framers of the Declaration intended only some white males by the word "men." Secondly, however, the addition of these amend- ments attests to the fact that changes in attitude and practice result in meaning changes. Now the definition of "men" explicitly includes blacks and women. But changes in meaning followed from, and did not bring about, changes in
attitude or practice.
The point is not that sexist language should be condoned in the church but that it should not absorb an inordinate amount of our time and energy. Some language changes can be incorporated into our liturgy and music without doing violence to the meaning or sound of the original. Some language changes can best reflect our concerns if we add words rather than substitute. For exam- ple, to substitute "Parent God" for "Father God" is to sacrifice vividness and emotional warmth. Instead, we might feel free to also address "Mother God," as the Bible, at least implicitly, does. Words like "chairman" might well be kept, since through usage they acquire non-sexist meanings.
However, since the issue of sexism at its root is an issue of power and control, cosmetic changes in language may actually disguise the problem rather than alleviate it, causing us to think we've resolved the issue when we haven't yet grappled with it at a fundamental level. We of the "upside- down kingdom" need to be about cooperating with God to change the root of our behavior. If we do that, our language will acquire appropriate meaning, and no one will care what a particular word once meant — except etymologists.
22 JANUARY 5, 1982
IVIE3iTATiON
The damaged bud
The deep red rosebud lay in the middle of the street. I saw it when I brought my bicycle to a stop at the corner of Main and Amos. . „
"It shouldn't be crushed by a passing car, I thought, and
picked it up. ...
It was a lovely, thick bud, broken from its stem at the base, with only its sepals curled under it.
I put it on top of the roll of newspapers in my bike basket and rode on to the post office. But since the bud bounced around and was in danger of falling through the wire and onto the pavement again, I took it in my left hand and steered with the right. Curling my fingers lightly around it, I felt as if I had a beautiful secret, for nobody I met knew about my rosebud. At the grocery store I slipped it into the sack with my purchases, and headed home.
Once there, I quickly found a small rosebowl, put water into it, and gently unfolded the sepals so that my bud would float upright. I had no way of knowing if it would open- maybe its rescue had come too late. It smelled of road tar and car exhaust.
Several times during the day I had to straighten the sepals, which tended to curl under and make the bud capsize. Finally they stabilized. I shared my secret with my family members, and they too began to watch it. By evening we detected a slight outward movement of the first layer of petals.
To our joy the rose slowly opened until after two days it had turned into a burgundy cup. Though the outer petals remained rimmed in black from the street damage it had suffered, the center exuded the sweet aroma that only a rose can produce. And though it never did open completely, considering what it had had to endure, it was a marvel. The telephone rang.
"This is your social worker (we are a foster family), and we have an 11-year-old runaway who needs a home. I have to tell you that she is upset, frightened and angry. She has been severely damaged emotionally. Do you suppose your family would be interested. .. ?"
Mary Rempel
New every morning
Family sorrow. New every morning as I awake to harsh reality. Crushing afresh after each soothing sleep ... is it really true? Why did this have to happen to us? How can I bear this grief?
Comfort. New every morning. Still no answers to the mysteries of suffering, yet strength for the day. Faith in God and his purpose when all seems hopeless and I am at the end of myself. Trusting God as a child does his father while walking in the dark. Sensing the presence of the person who will never leave me nor forsake me. His love, mercy and faithfulness are new every morning.
It's just as the Bible says, "The steadfast love of the Lord never ceases, his mercies never corne to an end; they are new every morning; great is thy faithfulness."
Ruth Brunk Stoltzfus
CONTENTS ffi
Protestantism '81 ^
New Year's resolution ^
!!!!!!!!!!!!!!!!!!!!!!!"!"!!!.8
9
10
Unbelief
The ticking of the clock., Our hearts need to give.
News
Getting started on the road to Bethlehem 10
Geographically isolated churches 14
Record
Adult education in our church 18
Mennonites and Chaco Indians 19
Letters ^0
Reflections on sexist language 22
Adult education in our church 18
Mennonites and Chaco Indians 19
The damaged bud 23
New every morning "
Heaven and Otis 24
CONTRIBUTORS
Donovan E. Smucker, 47 McDougall Rd., Waterloo, OT N2L 2W4, is emeritus professor of social sciences at Conrad Grebel College.
Karren Boehr, RFD, Box 57, Henderson, NE 68371 , is a free- lance writer and a member of the Bethesda Church.
Shannon J. White, 4311 Cleveland #D, San Diego, OA 92103, is a free-lance writer.
Bill Archibald submitted his article some time ago as a student at Goshen College, IN 46526.
Elfrieda Tiessen, 6-526 Kenaston Blvd., Winnipeg, MB R3N 1Z1, works for the Conference of Mennonites in Canada's Congregational Resources Board,
Jacob B. Reimer, Casilla de Correo 883, Asuncion, Paraguay, is chairman of the "Indianer Beratungs Behorde" (Advisory Board to the Indians).
David Ewert, 3235 West 163, Markham, IL 60426, is an educator and member of the Markham Community congrega- tion.
Meditations this week are by Mary Rempel, Box 253, Hesston, KS 67062, and Ruth Brunk Stoltzfus, 1111 Mt. Clinton Pike. Harrisonburg, VA 22801.
CREDITS
Cover, Laura Sportack, 344 East 50th Ave., Vancouver, BC V5X 1A8; 2, 3, 9, RNS; 4, Larry Cornies; 6, Strix Pix, Newville, PA 17241; 7, Gustav Dore's Martyrdom of Stephen: 11, Jan Gleysteen; 12, Mary Derksen; 13, Barth Hague; 14, 15, John Hiebert; 18, Paul M. Schrock, Scottdale, PA 15683; 19, Jacob Reimer; 22, Masters.
The MENNONiTE
Editorial office: 600 Shaftesbury Boulevard, Winnipeg, Manito- ba R3P 0M4. Telephone: (204) 888-6781 ; 722 Main Street, Box 347, Newton, Kansas 67114. Telephone: (316) 283-5100,
Editor: Bernie Wiebe
Associate editor: Larry Cornies
Editorial assistant: Gordon Houser
Art director: John Hiebert
Business manager: Dietrich Rempel. Circulation secretary: Marilyn Kaufman. Special editions editors: Central District, Evelyn Krehbiel. 229 Brookwood. Bluffton, Ohio 45817; Pacific District, Janet and Lauren Friesen, 2317 Le Conte #6, Berkeley, California 94709: Western District. Alma Kauffman, Box 306, North Newton. Kansas 671 1 7; Encompass. Mary Rempel, Box 347, Newton. Kansas 67114; Window to Mission, Jeannie Zehr, 4226 Maplecrest Road, Fort Wayne, Indiana 46815; and Conference of Mennonites in Canada, Susan Rempel Letkemann, 600 Shaftesbury, Winnipeg, Manitoba R3P 0M4.
THEMENNONITE 23
NEWS
EdiTORIAl
Heaven and Otis
The two towers of the World Trade Center in New York stand over a quarter mile up into the sky. Approaching south Manhattan, they overshadow everything. My son Greg and I went to see this shining piece of human ingenuity last Nov. 21.
The colorful brochure proclaimed, "The closest some of us will ever get to heaven." It hit me to see this promo headline. But then, the "Big Apple" is not like other places. Things are different there.
A warning sign told us the outdoor observation deck above the 107th floor was closed due to the wind. But for $2.50 each, we boarded a single elevator and looked at the world from 107 floors up.
The view is something else. The skyscrapers of downtown Manhattan are suddenly below you. Some of New York's magnificent cathedrals look like playhouses amidst the hundreds of multi-storied concrete, glass and steel structures.
The fun began after the fun was supposed to be over. We took the elevator down. As the door closed, a tape hoped we had enjoyed the breathtaking view of the WTC, told us we'd be down in 58 seconds.
When the little light hit 80 the elevator — without warning — went dead. It was loaded with 40 people. No exits. The emergency telephone soon told us they were in touch with Otis (the elevator company) and there was a problem. No, they had no idea how long it might be.
The tape was silent. Technology still. And the 40 people trapped at the 80th floor became so quiet, you could almost take the common pulse.
I could see the color go out of many faces. One young man began to whimper and scolded Otis. Tension was mounting and tempers fraying.
I consulted Greg and he said he was okay. Then I asked the phone operator
The closest some of us will ever get t6 heaven.
for a progress report. Zero. Next I asked for the people's attention. They gave it reluctantly and par tially.
"Since we don't know how long we'll be here, we h best take some precautions. If you feel warm, take ol your coats. Those who feel weak, move to the walls c sit on the floor. Try your best to think or talk positively."
A number acted immediately and seemed grateful.' Others stared as if I might be the villain.
We pried at doors and checked the emergencies. I [ urged the palest to get down. Two did so and let out ; burst of tears.
Inside of me I was praying, "Holy Spirit, show me when it's time to say more about your presence here.! Since no one else had offered any leadership, I felt ths was my group. The responsibility was heavy. The atmosphere was becoming tense. At about 38 minutes, Otis called to say they could rit| fix the elevator but could take us back 3i 107. Nobody wanted to go up, but we did.
Some of the group refused to go dowi on the next elevator. Most of us were down in 58 seconds. , I spoke to the man in charge. "A shc|t in the computer— but we can't find th( source. You can get your money back.
Within minutes we all scattered. That's the way it is in the Big Apple. Nobody could tell anything had hap- pened. Did anybody care? Well, the elevator was pulled out of service. Did anybody really get a little closer to heaven? I pray that some will not forg how tenuous life is.
Here we are, fresh into 1982. How close are we to heaven? Will we get closer in 1982?
Thanks, Otis, for another chance. Bernie Wiebe
A copy of the 1981 index is available to any reader requesting it. Regular index subscribers will receive their copies automatically. Write to The Mennonite, Box 347, Newton, KS 67114, or 600 Shaftesbury Blvd., Winnipeg, MB R3P 0M4.
Peter J. Ediger I
Blessed are the poor in spirit, for theirs is the kingdom of heaven.
What do you mean by that, Jesus?
Well off are those who know they are spiritually not well off, for they are really "in" with God.
Well off are those who are aware of their need for God and
their brothers and sisters,
for they know what heaven is all about.
Well off are those who can admit their need and are willing
to receive help, I
for they know God and are members of his family. ,
If what you say is true, Jesus, then we need to rethink some things.
For there are voices within us and around us
who don't see it the way you see it, and don't say it the
way you say it.
Some voices say.
Well off are those who know they are spiritually well, l for theirs is the kingdom of heaven. ^jj Well off are those who are independent self-made^ men and women, for they need only their drive to make it.
Well off are those who are saved and know it, for they have the ticket to heaven.
Well off are those who are secure in their piety and their possessions,
for certainly the Lord has blessed them.
Who is right, Jesus? Who is well off?
Blessed are those who mourn, for they shall be comforted.
Now what do you mean by that?
Well off are those who feel the hurts in themselves and their brothers and sisters, for they shall be healed.
Well off are those whose hearts break in the brokenness of
peoples and societies,
for they shall find wholeness.
Well off are those who get involved in the pressing pains of
the world around them,
for they shall find joy in life.
Now this is getting more confusing all the time. Is it not commonly held that
26 JANUARY 19, 1982
Well off are those who remain detached, for they shall remain comfortable;
Well off are those who don't expose their hurts,
for they shall be spared deeper hurts;
Well off are those who keep their composure— who never
lose their cool,
for they shall be respected;
Well off are those who don't get involved,
for they shall not get hurt?
Have we been misinformed, Jesus? Who is well off?
Blessed are the meek, for they shall inherit the earth.
What are you saying, Jesus?
Well off are those who claim nothing as their own, for the whole earth belongs to them.
Well off are those whose strength is in love and truth, for no one can take anything away from them, for everything on earth is theirs.
Well off are those who can meet the adversary with goodwill and good deed,
for they have already overpowered the foe.
Now wait a minute, Jesus, wait a minute.
You're really out of touch!
Don't you know how it is in our world?
Well off are those who insist on getting what's coming to
them,
for they will make it big in this world.
Well off are those who can threaten and back up their
threats with power,
for they shall protect their property and their rights. Well off are nations whose weapons stockpiles surpass all others,
for they shall rule the earth.
Who is right, Jesus? Tell us, who is really well off?
Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
Say more about that, Jesus.
Well off are those with an unquenchable appetite for justice, for they shall be satisfied.
Well off are those whose absorbing passion is to see right prevail,
for they shall find meaning in life.
Well off are those fired with desire for God's kingdom and
his righteousness,
for all essential things will be theirs as well.
You always give us more than we ask for, Jesus.
And what you give us shakes us up.
Have we not been taught by other maxims?
Such as — Well off are those who hunger and thirst to get
ahead,
for they shall be satisfied.
Well off are those whose absorbing passion is security for themselves and theirs, for they shall be content.
Well off are those who know how to fit in without rocking the boat,
for they shall have the good life.
Who is right, Jesus? Who in the world is well off?
Blessed are the merciful, for they shall obtain mercy.
We have no argument with that, Jesus.
Unless, again, there's more you mean to say than what
we hear.
Well off are those who seek to understand offenders,
for they shall experience understanding in turn.
Well off are those who forgive, not only once, but time after
time,
for they have experienced the wonder of being forgiven. Well off are those who can feel with the ones who are guilty and scorned,
for they know the One who feels with all in their guilt and scorn.
That all sounds good in theory, Jesus, but does it really work?
There are other voices saying. Well off are those who deal harshly with offenders, for they shall assure the well-being of society. Well off are those who can punish without feeling, for they shall preserve the peace.
THE MENNONITE 27
Well off are those who execute judgment without mercy, for their judgments shall be respected.
Who is right, Jesus? Who's well off?
Blessed are the pure in heart, for they shall see God.
That sounds okay, but what does it really mean?
Well off are those who are utterly sincere, for they will see God.
Well off are those who are clear about their desire for truth, for they will find God.
Well off are those who will to do the will of God, for they will know him and love him.
Can anyone really know God?
Is there such a thing as utter sincerity?
How do we know the will of God?
Some other voices seem to say to us,
Well off are those who can play all kinds of roles,
for they shall get along with everyone.
Well off are those who follow every desire,
for they shall find fulfillment.
Well off are those who never question their own
motivation,
for they shall be uninhibited.
Tell us, Jesus, who is right? Who is well off?
Blessed are the peacemakers, for they shall be called sons of God.
Sure, everyone is for peace.
But knowing you, Jesus — you probably have something more in mind.
Well off are those who make peace by getting to the roots of conflict,
for they are doing God's work.
Well off are those who expose the lies and greed and fear and guilt which cause conflict, for they are God's children.
THE MENNONITE (ISSN 0025-9330) seeks to witness, teach, motivate, and build the Christian fellowship within the context of Christian love and freedom under the guidance of the Scriptures and the Holy Spirit It is published weekly except biweekly during July and August and the last two weeks in December at Newton. Kansas 67114. by the General Board of the General Conference fylennonite Church Second class postage paid at Newton Kansas 67114 and at additional mailing offices Subscriptions in United States and Canada $1 1 00 one year, $19 00 two years 528 00 three years foreign $11 50 per year Editorial office 600 Shaftesbury Boulevard, Winnipeg, Canada H3P 0M4 Business office 722 Ivlain Street, Box 347, Newton, Kansas 67114 Postmaster Send Form 3579 to Box 347, Newton, Kansas 67114 Printed in USA
Well off an; those who express love in the face of hate, forgivenoHH in the face of insult, prayer for th<; good of the foe in the face of threats,
for they are living out the life of God, and dying out the death of God, and resurrecting the Spirit of the living God.
We suspected you might really get to us on that one, Jesus.
But there are some other voices speaking on making peace.
Well off are those who make peace by rooting out the
enemy and destroying him,
for they shall be called the defenders of God.
Well off are those who attribute to the enemy all the lies
and brutality and other causes of the conflict,
for then they may call it a just and holy war.
Well off are those who can meet insult with greater insult,
a punch in the nose with a greater punch in the nose, a
surprise attack with a superior attack, small bombs with
bigger bombs, deadly fire with more deadly fire,
for they shall be called heroes for God and country.
Who is right, Jesus? Who is right?
Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven.
Tell us more of where the blessing is in being persecuted.
Well off are those who stand firm in espousing a right cause,
for they know the heart of God.
Well off are those who, like the prophets, have the courage
to stick out their necks for justice, even at the risk of losing
friends or job or reputation,
for they will understand me and my kingdom.
Well off are those who take up their cross and follow me
daily doing battle with weapons of love and truth and
mercy against the powers of hate and propaganda and
vengeance,
for they will find God and Heaven in the midst of the conflict.
You speak strange words, Jesus.
And yet your words have the ring of truth.
And if that is the case, then we must question those who
say.
Well off are those of whom all speak well,
for theirs is the kingdom of heaven.
Well off are those who avoid controversial issues,
for they shall please everyone.
Well off are those who are applauded for taking popular positions,
for they shall gain great kingdoms. Tell us, Jesus, who in the world is well off? You are the salt of the earth.
But if salt becomes tasteless, what can make it salt again? Well off are those whose salt is salty. You are the light of the world.
People do not turn on the light and then cover it with buckets of complacency.
Well off are those whose light shines in the sight of all.
The Beatitudes of Jesus have become an important part of the spiritual foundation for Mennonite Voluntary Service. They are included in the Bible studies at the MVS orientation sessions held four times annually for new volunteers. •
THE MENNONITE 29
MVS:
120 people serving
(struggling, growing, crying, praying, anticipating)
Lynn Keenan
Presently 120 people serve in Mennonite Voluntary Service. Generally committing themselves to two or more years, each is placed in one of 26 units throughout the United States and Canada. They range in age from 17 to 74; 25 percent are married. Sixty percent come to MVS from Mennonite backgrounds; 40 percent represent a wide variety of Christian traditions. More than 50 percent have college or graduate degrees.
The congregation of MVS is made up of folks like Janet Warkentin — away from home for the first time, learning to live in community, serving in a neighborhood day-care center and facing the challenges of adult life. Lorna and Bill Henkel and their two sons moved to Markham, 111., in order to establish the HOPE Community Church/Service Project. Their long-term involvements in pastoral and social work ministries provide invaluable resources for the project. Pearl Janzen, who, having raised a family, worked in the family business and could have enjoyed a comfortable retirement after the death of her husband in Reedley, Calif., opted for moving to Moencopi, Ariz., helping a Hopi church to reclaim its spirit. And Michael King, recently graduated from college — eager to put into action ideas which until now were largely confined to books and classroom discussions.
Living together in units of three to 12 people, volunteers struggle with one another's differing lifestyles and expecta- tions, growing toward mutual respect, encouragement and support. They share household chores, unit decision making and other aspects of Christian community. Each unit is responsible for its own financial management.
Unit life is volunteers in Denver opening their home to a recently released prisoner — helping him move smoothly back into the mainstream of urban living. It is the Hamilton, Ont., unit providing leadership in an emerging congregation of believers in their neighborhood, and it is members of the Kansas City unit enjoying a weekly time of folk dancing together.
Room and board plus $35 a month is provided in return for pouring a lot of blood, sweat and tears into ofttimes thankless tasks.
Volunteers are involved in a number of varying jobs. Home repair workers are sent out to gird up decaying homes, repair plumbing for those who can't possibly afford the luxury of a plumber, and carrying the gospel of love into neighborhoods and homes that have heard precious little good news. Teachers provide an alternative to sometimes restricting public schools — teaching kids to believe in themselves and in what they do and touching young lives in ways that only good teachers can. MVS is committed to preventive mental health services and tough-loving mental health care. Social workers stand boldly on the side of the economy victim as advocate and companion. Day-care workers provide nurture and educational alternatives to young members of underprivileged families. Volunteers visit the sick and the elderly in their homes, bringing patient care and warm interaction. Some are committed to living among and working with native people through schools, churches and community programs. And in an era when peace is oddly equated with arsenal equipment, volunteers are committing their energies and skills to promoting alternatives to violence — educating the population on the absurdity of nuclear war and the possibility of a World Peace Tax Fund.
MVS is needing more people who hear Jesus' call to serve. If you are moved to join us in fleshing out the gospel in a broken world, contact us at the MVS Office, Box 347, Newton, KS 67114; 316/283-5100. •
30
JANUARY 19, 1982
BIBC
Jesus: masculine role model
Elizabeth Yoder
Norman Swidler, in an extraordinarily enlightening article, points out that Jesus was a feminist before it was fashionable to be one. He was also the original liberated male. At least the things he taught his disciples about the behavior and values of members of the kingdom are often quite antithetical to the male role we know in the United States and Canada in the 20th century.
In our culture, the most successful men arc seen as the most masculine men. And the measure of success to a great extent is the amount of money a man makes. In Jesus' time, similarly, high status came from either being wealthy or from being very learned. Jesus rejected the typically male pursuit of success in the form of wealth and status. He spoke sharply against the rich (Luke 7:24, 18:25; Matthew 19:23). He also condemned those PhDs of his time who loved to be courted and praised for their learning: "Beware of the doctors of the law who love to walk up and down in fine robes, and have a great liking for respectful greetings in the street, the chief seats in the syn- agogues, and places of honor at feasts"
(Luke 20:46 NEB). Jesus taught his disciples that search for status was not a legitimate pursuit for them.
One day as the disciples were walking toward Jerusalem with Jesus, James and John took him aside and asked to have privileged places in the kingdom, since they now realized he was the Messiah. When the other disciples heard James and John had had the nerve to try to get high status, high visibiUty positions in Jesus' kingdom, they were indignant. Then Jesus gave them this teaching: "You know that in the world the recognized rulers lord it over their subjects, and their great men make them feel the weight of their authority. That is not the way with you; among you, whoever wants to be first must be the willing slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:42-45 NEB).
In these verses Jesus speaks not only about status, but also about authority, which is another mark of masculinity in our culture. People who have high status in society "lord it over" others
and "make them feel the weight of their authority." We would say of such people that they "like to throw their weight around." Conversely, the man who acts as though he has authority — whether he actually does or not — is regarded as masculine. But for the disciples, the role model was not to be such men — but like Jesus, who, though a king, moved among them as a servant (see also Luke 23:24-27).
Jesus demonstrated this most graphi- cally when he washed his disciples' feet (John 13). Although we often take this as symbolic of the love that we have for each other — that we serve one another in menial ways — Jesus is also setting up a new model for leadership: "You call me 'Master' and 'Lord,' and rightly so, for that is what I am. Then if I, your Lord and Master, have washed your feet, you also ought to wash one another's feet. . . ."
As Paul correctly understood, in Christ's kingdom the role of leadership is, paradoxically, servanthood. Rather than taking charge or commanding respect, the leader in the kingdom may appear weak and seem to lack authority because one's role is servanthood (2 Corinthians 4:5) and one's job is to build others up (2 Corinthians 10:8-9, 18:9).
Jesus also rejected the accepted male traits of aggression and violence. In- stead, he taught his disciples to love their enemies, not to pay back evil for evil, but to actually do good to those who persecuted them. When he was arrested, Jesus did not resist. The Gospels tell us that when one of his disciples tried to defend him with a sword, Jesus rebuked him. Many people today would have their doubts about the masculinity of a man who would not fight back, who when asked to give up his cloak would give up his coat also. This is undoubtedly why pacifism has always been so unpopular. It has been considered feminine, or at least unman- ly, for a man not to defend himself.
Jesus, however, gave a new model for masculinity which appears just as radical today as it must have 2,000 years ago. And to be a Christian man in this sense takes as much "guts" as is demanded by the traditional masculine role model, perhaps even more.
". . . Jesus was a feminist before it was fashionable. ...He was also the original liberated male."
THE MENNONITE 31
PERSONAL
Miscarriage— the siient deatti
Shelly Frey Crider
Miscarriage — the death of a child that nobody talks about. The death of a child that many don't see as the death of a child. One out of five pregnancies ends in a miscarriage. Someone you know has had a miscarriage, but you may never know it.
Most women are unprepared. I was unprepared. My first pregnancy was easy and uneventful, and I had no reason to think my second baby would die at 11 weeks until I began bleeding about 12 hours before I lost the baby.
I didn't expect the miscarriage to be traumatic. The pregnancy was un- planned, and I hadn't really admitted I was pregnant until about seven weeks (although I guess I knew before). It is surprising how many plans you make for a new baby in a month. Suddenly, in a few hours, all that changed. My baby would have been due two weeks from now. But nothing much has changed at our house.
For the past six months I have been mourning for my son. It has been a grief which I have not been able to share. My husband doesn't share my feelings — I can understand that because he never knew our child. Some people aren't sure when a fetus becomes a human. How
could they understand my grief over something they don't consider a baby? I know other mothers who have lost babies, but I don't know if they share my feelings and don't want them to feel they should be grieving if they aren't.
Time is healing the pain. But I won't forget the child I never knew. I have two friends whose babies are due within a few days of my due date, and as I watch their children grow I will think of my son.
I decided to share this in the hope that remembering my story will help you to better help someone you may know who has lost a child before birth. Although the physical healing is fast, the emo- tional healing may take many months. Every pregnant woman is a reminder of the way I would look if my baby had not died.
Don't be afraid to ask your friends if they think about their baby and how they feel about its death. Let them know that you care.
Several days before my due date I saw an article in the paper about SHARE, a support group for parents who have lost children through miscarriage, or just before or after birth. The first meeting of the Lancaster group was three days
after my due date. For the first time I was able to talk about my feelings with people who understood and didn't care if I cried. For me it was a time of emotional healing. I still think about my baby often, yet it no longer hurts.
I learned at that meeting that my feelings are normal, that the grief would last many months and that the memo- ries of the short life and death of my child would last for years. I also learned about two books dealing with this subject: When Pregnancy Fails by Susan Borg and Judith Lasker (Beacon Press, 25 Beacon St., Boston, MA 02108) and Motherhood and Mourning — Perinatal Death by Larry G. Peppers and Ronald J. Knapp (Praeger Publish- ers, 521 Fifth Ave., New York, NY 10017). I hope that every pastor or church library will purchase at least one of them. Reading about other parents' experiences can be helpful to a couple who has a child die before or right after birth.
Please remember, the grief at the death of a young child is the same as the grief at the death of an older child. Every couple who has a child die needs the support and love of their family, friends and congregation.
the grief at the death of an unborn can be the same as the grief at the death of an older child.
32
JANUARY 19, 1982
TOqEThER
Can two worlds come together?
Jacob F. Pauls
Our friendship began by accident. He appeared at my office door one after- noon and quickly invited himself in, requesting an audience.
"I have only my cane to talk to," he said, "and it won't talk back." He sat upright in the chair beside me, his hands resting on the walking cane. "I'm over 103," he said, as though trying to shock me. "I want to die but I can't — no room up there," he went on, responding to my unbelieving stare by pointing his cane upward to the ceiling.
Being almost deaf, he carried on a conversation with me in an amazing fashion. He read my eyes and facial expressions perfectly.
"Are you the priest here?" he asked. I nodded to affirm, realizing that his background in religion was different than mine. I could never explain to him the difference between priest and pas- tor.
As he rose to leave, I was able to get his name and address. At the door he turned to me once more, lifted both hands and said, "God bless you. God bless you."
I couldn't forget his visit. Here was a real need. I was determined to visit him soon.
Walking up to his house was like walking into the past — the narrow wooden sidewalk, the weeds growing high around the house, the broken wooden steps, the old-fashioned latch on the door. That was how it used to be when I was a child and we lived on the farm.
"Nobody comes to see me. I'm always alone. You are the only one." His tone was definitely a complaining one.
Sitting in his living room, I felt like a visitor from another world. Everything reminded me of the past, of an era that was no more.
"Do you have a family?" I shouted into his ear. The pictures on his walls and furniture testified to children and grandchildren.
"Yes, but they don't come either. They are too busy," he replied. "My wife is in the nursing home."
As he told me some snatches of his family history, I marveled to myself at the beautiful pictures on the walls. I wondered who would inherit these
antique frames. This was a real treasure house for antiques.
"Why aren't you in the home where your wife is?" I shouted three times into his ear. At this, he turned and — glaring at me — said, "I will never go there. I can't eat the food. There is no privacy. And the staff steal the clothing."
As he went on in detail to give evidence for his claim, I concluded to myself that he was a chronic complain- er. No wonder he doesn't get any visitors, I thought to myself. Those homes for senior citizens look so com- fortable to me whenever I drive by. This old man is too negative.
"Did you come from the old country?" I shouted again. This question set off a story, told complete with dramatization, of how he had come to Canada. His story included adventure, danger, Kai- ser Wilhelm and hard work.
"This fellow has a sense of humor," I said to myself. He is a real actor and must have been quite a card when he was younger.
As I rose to leave, he offered me a gift in return for my visit. "Would you like these dishes?" he asked as he handed me a box of old and varying dishes. I accepted them graciously, not really knowing what to do with them. My wife would probably not appreciate them too much.
The blessing was again prayed upon me as I left the house. I wasn't used to that, but I must admit I liked it.
The next morning there was a metal flower stand complete with African
violets (plastic) standing outside my office door. He had brought them early. It was for my office, and they are still there to remind me of him.
There were more visits. He came to me. I went to him. There were more conversations that he had with himself through me. The content was often repeated. He needed only my occasional nods as a response. We conversed about Jesus, high prices and death. "I fear that one day the milkman will find me dead on the floor," he said seriously.
"My wife, she died," he told me on one occasion. I nodded, having already seen it in the obituary columns. He did not despair. He seemed relieved.
"No room up there for me," he repeated. I nodded again and shrugged my shoulders awkwardly.
Recently we once again sat together in his living room. We were both silent. He looked at the window facing the street as though tired and waiting. I stared past him at the walls, wondering what to say.
"Why should I say anything at all?" I finally thought to myself. If my pres- ence means something to him, why should I not simply be present? His presence was strangely important to me. I was deeply moved by his loneli- ness.
I rose to leave. My world was calling me back. I felt as though I had been away and needed to return.
Every day I watch the obituary columns of the newspaper, wondering if there was "room up there."
THE MENNONITE 33
A delegation of scientists sent by Pope John Paul II to spell out the consequences of atomic war told Presi- dent Reagan that the medical profes- sion would be utterly impotent in the face of nuclear explosions. "Medical intervention would be futile. Radiation would provoke irreversible brain dam- age on huge sectors of the population, and genetic damage would be transmit- ted to any future generations that might survive a nuclear attack," the scientists said. The pope sent delegations of scientists not only to the United States but also to the Soviet Union, France and Britain.
Infant mortality rates are among the most "revealing measures of how well a society is meeting the needs of its people," says a Washington-based pub- lic policy research group. The World- watch Institute report shows that infant deaths in most countries have steadily dropped over the last century. However, sharp reversals have occurred in recent years in widespread areas. Among them are the Soviet Union, which now has an infant mortality rate triple that of the United States, and the District of Columbia, where the death rate is twice the US average.
NEWS
International ministries find strong support
Chicago (Meetinghouse) — The mission- ary enterprise continues to enjoy strong support among the various Mennonite and Brethren in Christ churches if the reporting at the Dec. 1-2 meetings of the Council of International Ministries is any indicator.
Preceding the main sessions of CIM, which is comprised of mission board heads of the major Mennonite and BIC denominations, were sessions in which East-West, Asia and Latin America task forces met to discuss their particu- lar concerns.
Walter Sawatsky of Neuwied, Ger- many, director of Mennonite Central Committee programs in Europe, chaired the East-West Task Force discussion held in Winnipeg and Des Plaines, 111. He brought a strong academic and practical background to his leadership in this area. Sawatsky's assignments often take him to the Soviet Union and East European countries.
Tours to Russia came under scrutiny early in the East-West discussions. Background, problems and plans were examined. One of next year's tours will coincide with a peace conference called by leaders of the Russian Orthodox Church. It was not yet clear how the tour and tour leadership would relate to this event.
Peter Dyck, of MCC in Akron, Pa., gave an update on the Barclay Com- mentary in Russian project.
"Should CIM-related churches be more closely related to and supportive of Amnesty International work?" was another question the East-West Task Force debated. Though no official ac-
tion was taken, the group favored AI- type action.
The work of Mennonite students in East European countries, including Poland, Yugoslavia, Bulgaria and oth- ers, was reported. There was also some interest in underwriting a history of Protestants in Bulgaria.
The Asia Task Force continues to show interest in Southeast Asia and relationships with China (see the spe- cial report on page 36). "A new leader-
ship is emerging," CIM representatives were told. A serious study of the Asia Mennonite churches is being undertak- en, which should lead to the publication of a book.
The Latin America Task Force report- ed enthusiasm for and progress in the development of a Spanish-language curriculum under the leadership of Arnoldo Casas, Elkhart, Ind. Hector Valencia, Colombia, has been named editorial director of the project.
The General Conference participates in CIM. Below, GC missionary Hugh Sprunger (second from right) and Eastern Board missionary Ira Kurtz (third from left) stand in front of the Lok Fu Mennonite Church in Hong Kong, surrounded by the congregation's church council.
34
JANUARY 19, 1982
A shipload of corn and grain, mostly donated by North American farmers, left Montreal for East Africa in De- cember. The shipment is designated for distribution among the estimated two million refugees in Ethiopia and Soma- lia where war, drought and floods have contributed to widespread famine. A number of Canadian church groups joined the Food Bank, a division of Mennonite Central Committee (Cana- da), to assist in the gathering of the food shipment.
"Center for Peaceful Alternatives"
is the official name of a project under- taken by the Dallas Mennonite P'ellow- ship to establish a center for dispute mediation, peace education, advocacy and the study of conflict resolution. The eight-member board of directors is writing a charter for CPA and is firming up the appointment of a pro- gram director for the center. Mark Smucker, chairman of DMF's outreach committee and member of the CPA board, reported in mid-December that more than $5,500 has been raised so far for the center's first year of operation, expected to begin in 1982. Additional funds are still being sought.
To emphasize what he calls "the importance, dignity and seriouHneHH" of the Word of (iod, the Roman Catholic bishop of Lincoln, Neb., has ruled that women may no longer read the Scrip- tures during the mass in churches under his jurisdiction.
The Urawa Mennonite Church, Tokyo, was officially opened last September.
Latin American churches are being forced to come to terms with human need and violence. The role of North American workers is being subjected to increasing scrutiny.
Leadership training, with a focus on African countries such as Tanzania, Kenya, Zaire and others, took up consid- erable time in the regular CIM sessions. Veteran missionaries like Don Jacobs of the Christian Leadership Foundation, Hershey Lehman of the Eastern Menno- nite Board of Missions and Charities and Jim Bertsche of the Africa Inter- Mennonite Mission shared time in outlining the problems related to mak- ing training more accessible and perti- nent to African needs. The tendency is to take the classes to the people and away from so much emphasis on formal, campus education, though re- porters emphasized that this mode cannot be entirely dispensed with.
Harold Turner's visit to North Ameri- ca and his invitation for Mennonite
missions to cooperate with his study program at Selly Oak Colleges near London were reviewed.
The various agencies represented spent some time working at financial arrangements, continuing relationships
with each other and the churches they serve and sharing their vision for the future. The tone of the meetings was definitely upbeat, and the state of cooperation seems healthy. David E. Hostetler
No administrative solution found on tax withholding
Newton, Kan. — Representatives of the General Conference Mennonite Church and the Internal Revenue Service failed to reach an llth-hour compromise at a meeting in Washington on Jan. 4 which would have averted a suit by the 63,000- member denomination against the gov- ernment agency.
IRS officials at the meeting denied that there was any administrative solution to the conference's complaint that it must withhold the income taxes of its employees, thereby acting as a tax collector for the state. The denomina- tion has argued, and will argue in a forthcoming judicial action, that the IRS requirement violates the concept of separation of church and state as embodied in the First Amendment in the US Constitution.
"The 45-minute meeting was cordial,
but unproductive," said Vern Preheim, general secretary for the conference. "We outlined our concerns about the withholding issue as a historic peace church and described the problem which the IRS requirement poses for us."
William Ball, the conference's attor- ney in the matter, then formally asked members of the IRS's special working group on withholding issues whether there was any way to exempt the General Conference from the problemat- ic requirement.
Nancy Schuhmann, who chairs the special group, stated that the IRS must abide by its codes of operation and would not be able to offer an exemption on tax withholding to the conference. IRS officials Susan Cunningham and Gail Libin were also present.
In light of tne results of the Jan. 4 meeting, attorney Ball will complete the preparation of the conference's com- plaint and submit the brief to a US district court after one last check to make sure all administrative possibili- ties have been exhausted is complete.
The General Conference's General Board was authorized to initiate a judicial action on the tax withholding question at an international gathering of the conference membership at Estes Park, Colo., in July 1980.
More than a year earlier, on Feb. 10, 1979, delegates to a special midtrienni- um conference session instructed the GB to "use all legal, legislative and administrative avenues for achieving conscientious objector exemption" to the tax withholding requirement. Larry Cornies
THE MENNONITE 35
A three-day workshop for persons interested in developing writing skills has been scheduled for Bluffton (Ohio) College on April 16-18. The workshop will feature a variety of opportunities for beginning and advanced writers. Keynote speaker and seminar leader on writing for children will be Barbara Smucker, Waterloo, Ont., author of the award-winning children's book Days of Terror. Workshops on poetry, newswrit- ing, special features, photography and others will be offered. If interested, write to The Mennonite, 600 Shaftesbury Blvd., Winnipeg, MB R3P 0M4. Travel aid can be applied for by writing to COE, Box 347, Newton, KS 67114.
The Associated Mennonite Biblical Seminaries are sponsoring a confer- ence for prospective students Feb. 25-27. The theme of the conference is "The Healing Ministry of the Church." The conference will include major presenta- tions on the theme, class visitation, small group workshops and informal interaction with students and faculty. Presentations are by Ross T. Bender, David Augsburger and John Howard Yoder. For further information and registration, contact Jerry Lind, AMBS, 3003 Benham Ave., Elkhart, IN 46517; phone 219/295-3726.
China is "changing rapidiy" but progress "controlled"
Akron, Pa. (Meetinghouse) — On Dec. 2 in Chicago, Atlee Beechy and I reported to members of the Council of Interna- tional Ministries on our two weeks of visitation in China. We reported a cordial reception in Shenyang, Cheng- du and Chungking and an eagerness among educational authorities in all these places to continue the educational exchanges which Goshen (Ind.) College has inaugurated. Chinese educators are highly pleased with the teaching com- petency, cultural sensitivity and charac- ter of the first students and teachers. Moreover, they speak enthusiastically of the experiences of Chinese teachers studying English at Goshen on an exchange basis. They seek an expanded program which would include teachers from other Mennonite colleges and from the wider Mennonite constituency.
We reported to the Chicago gathering that a Mennonite exchange program with China will require a sensitivity comparable to the Mennonite presence in Muslim and socialist countries. Hence, the words used in the discussion included "exchange," "mutuality," "re- ciprocity," "transparency," "peacemak- ing," "bridgebuilding" and more. In this unfolding program is a sense of the leading of the Spirit step by step but without a clear picture of the outcome of this friendly exchange. It was humbling to receive from our Chinese hosts their expressions of acceptance and trust of Goshen College, other Mennonite col- leges and people from Mennonite churches.
China is changing rapidly. It con- tinues to be a carefully controlled society. However, the pervasive and resolutely proclaimed Marxist-Leninist- Maoist "mass line" of a few years ago has been cut back drastically. As late as 1976 the Cultural Revolution was her- alded as a great national achievement; now it is viewed as a national tragedy.
"the Great Mistake." We heard no one express interest in returning to a pre- 1949 Nationalist society. We have a flood of other impressions:
1. The Chinese, a poor but self-reliant people, appear to be meeting minimal physical needs. One observes warmly dressed people, food in the market- places, well-stocked shelves of merchan- dise but with a limited range of choice.
2. Having suffered grievously at the hands of Japanese, North Americans and other foreigners in times past, the Chinese have an amazing capacity to forgive and forget.
3. Chinese authorities are under se- vere economic restraints. They are delaying modernization timetables, cut- ting back in heavy industry, retreating from Maoist doctrines of self- sufficiency. Clearly the incentive sys- tem is being extended to give more freedom for production teams to make decisions as to what they produce. The free-market sector of the economy is growing.
MCC worker Elfrieda Ens enjoys the view from her balcony at Chungking Teachers College in Sichuan Province, China.
4. Modernization may produce unwel- come side effects which the Chinese may not have fully anticipated.
5. The self-reliant Chinese are wary about becoming dependent on foreign gifts.
6. The Chinese appear to have hope in their future — the essential ingre- dient in any development strategy. Their hope is grounded in a sense of self- worth. They take pride in the following: being a hard-working and a plain-living people, their advances in technology (e.g., "Some day we will put a man on the moon."), "No one in China is hungry," "Even peasants are getting TVs, bicycles and sewing machines," "The Sichuan flood — worst in 100 years — did not stop us from increasing farm production." In November, the subject of everyone's conversation was their world championship women's volleyball team. Even in their disclaim- ers is a can-do, go-getter spirit: e.g., "We are poor, hut it will change."
7. The Chinese do not appear to be much aware or concerned about the perils of nuclear war. China is one of the few countries which actually is re- trenching on military budget.
8. The Chinese, like many North Americans, believe in the precepts and practice the liturgies of civil religion. The state is clothed in a mystic mantle.
9. Every report on churches identifies a larger number of open Protestant and Catholic churches than the previous report. The most recent figures are 180 Protestant and 80 Roman Catholic churches open. We attended a Catholic mass, the sanctuary filled to capacity with people of all ages. Add to these open churches all the house churches meeting throughout China.
10. Divergent thoughts, perhaps, can be expressed more openly in China today than several years ago. Robert Kreider
36
JANUARY 19, 1982
Las Dhure, Somalia (RNS) — Refu- gees (right) at the Las Dhure camp in Somaha draw water at one of several solar-powered wells recently installed at the facility through funds provided by World Vision International. The organi- zation has contributed more than $3.4 million for ongoing relief to the more than 76,000 inhabitants of the camps — aid which also includes feeding pro- grams and campwide innoculation of all children.
MCC workers in Poland reported safe
Akron, Pa. (MCC) — Mennonite Central Committee has received word via two sources that its people in Poland are safe and planning to remain. Contact with the workers has not been possible since the Dec. 13 news blackout.
Twenty Polish nationals now in North America through MCC visitor exchange programs share concerns about their families in Poland. The future of the Polish exchange program is uncertain with the current disrup- tions in that country.
On Dec. 24, James Will of Garrett Evangelical Seminary in Evanston, 111., contacted MCC by telephone to say he saw each of the MCC team Dec. 20 in Warsaw, that all are well and are planning to stay in Poland.
The team includes Phyllis Krabill of Crawfordsville, Iowa, now in her fourth year in Poland, and Julie and Paul Keim and their two-year-old daughter, Anna Beth, of Phoenix, Ariz., who have been in Poland since 1980.
MCC had also received a message Dec. 22 from the US State Department: "Phyllis Krabill wants family and MCC to know that she is safe and well and plans to remain. She sees Paul and Julie Keim regularly, and they too are well."
Krabill is a student at the Protestant Academy in Warsaw. Paul Keim is a student at the University of Warsaw, and Julie Keim is a half-time English teacher.
Eighteen Polish agriculturists are now in Canada and the United States as participants in MCC's Polish Agri- culturist Visitor Exchange Program (PAVE), and two Polish women are in Pennsylvania through the Internation- al Visitor Exchange Program. The trainees are concerned about their famiUes in Poland and for the fate of the country. Some have tried, without success, to telephone family members in Poland, and at last report none had heard directly from within Poland because of the blackout.
Newton, Kan. (GCMC) — The General Conference's annual Council of Com- missions will be held at Newton's First Mennonite Church again this year, although plenary sessions will convene in the building's fellowship hall instead of the sanctuary.
Relationships between conference headquarters and the church became somewhat strained after last year's meetings, when Peter Ediger of Arvada, Colo., and Menno Wiebe of Winnipeg utilized the two flags in the church's sanctuary in a spontaneous skit on the theme of Christian allegiances.
The incident provoked a round of discussions within First Mennonite's board of deacons and board of trustees concerning the propriety of the actions
of Ediger and Wiebe, and sparked a debate within the conference's General Board about the presence of the flags during future meetings. Because of some intense feelings on both sides, several formal and informal discussions took place between conference adminis- trators and the deacon board in an attempt at putting relationships back on an even keel.
This year's letter from the conference to the church requesting use of the facilities for the annual meetings con- tained inquiries for only the meeting rooms and fellowship hall, and did not include the sanctuary. Besides avoiding a more volatile discussion of the issues, the move will probably save the confer- ence about $75 in rental fees.
First Mennonite to host Council of Commissions again
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THE MENNONITE 37
Citizen Asumani Watangabo (right), director of the Zaire Protestant ReUef Agency, told a press gathering in Winnipeg, Nov. 17, "ReUef aid is still crucially important to us in Zaire. ZPRA is the clearinghouse for 62 church groups aiding Zaire with hospitals, schools, orphanages, aged and handi- capped. We are deeply grateful to Mennonite Central Committee's partici- pation in this ministry with both goods and volunteers." Watangabo was in Winnipeg as part of a 35-day tour to the United States and Canada, sponsored by MCC and Church World Service.
Reagan decision renews pressure on non-registrants
Newton, Kan. (GCMC) — US president Ronald Reagan announced Jan. 7 that registration of young men for a possible military draft would continue, and that those who did not register would be prosecuted.
The decision represents a reversal of the position which Reagan took during the 1980 election campaign.
Although the Jan. 7 statement com- mits the administration to prosecution of non-registrants, it also provides for a 30- to 60-day grace period to allow those who have not registered to do so. At least one million young men, including many Mennonites, have not registered since the order went into effect in 1980.
Both the General Conference and the Mennonite Church have formally voted to offer support of various kinds to those young men from within their denomina- tions who choose not to register.
Robert Hull, secretary for peace and justice for the General Conference,
Christmas greeting results
Denver (GCMC) — Five Christians were arraigned in federal court here on Jan. 4 on charges of violating a court injunc- tion following an act of civil disobe- dience at the Rocky Flats nuclear facility near Denver on Christmas Day.
Hedy Sawadsky and Peter Sprunger- Froese of Colorado Springs, Colo., Jennifer Haines of Washington, Kris Selvig of Berkeley, Calif, and Ann Zook of Arvada, Colo., were arrested inside the gates of the Rocky Flats Plant on Dec. 25 as they tried to deliver a Christmas card to plant personnel. Trial date for the five will be March 1 before federal judge Zita Weinschenck.
The Christmas card which the group had prepared, after months of prayerful Advent planning, read in part, "Today we celebrate the birth of the Prince of
indicated that his office is prepared to support young men who have chosen in conscience not to register. "Following the resolution in support of draft-age youth at Estes Park (Colo.) in 1980, we established contact with Mennonite attorneys across the United States who are willing to assist in the defense of non-registrants in court," Hull said.
"At the request of the Jubilee Fellow- ship in North Newton, Kan., we also established a General Conference 'draft support fund' to supplement the fund maintained by MCC US Peace Section. We welcome contributions designated for this fund," he added.
The draft support fund will be used to help pay the costs of an attorney for young men or their families who may need and request this assistance.
In a Jan. 8 telephone interview, MCC US Peace Section executive secretary John Stoner said that the Reagan announcement will not dictate any
in five arrests
Peace. Hallelujah! His life and death and resurrection fill us with wonder and awe. God loved so much he gave his son. . . .
"This life-giver seeks, even today, to heal humanity of its sin and pain and unforgiveness through ordinary people like us. You and we can become part of that marvelous event by living out daily the meaning of 'Peace on Earth. . . .'
"Please consider seriously what your work at 'Death Flats' means. Please choose instead life-related work. God's Spirit and his people will assist you. Miracles can happen.
"You may extinguish the light of our candles, but no darkness can put out Jesus Christ, the Light of the world."
All five are being held in Denver's county jail until their trial date.
immediate changes in his organiza- tion's activities or program. "We will be continuing peace education efforts and the Christian peacemaker registration, encouraging young people to think this through and to register their conscien- tious objector convictions with the church," Stoner said.
Youth worker needed
The B.C. Mennonite Youth Organization
(BCMYO) is inviting inquiries or application for the position of half-time youth worker.
Forward response to: BCMYO Youth Worker Box 2204
Clearbrook, BC V2T 3X8 by April 1, 1982.
Voluntary service job opening
The Conference of Mennonites in Manitoba has a full-time voluntary service opportunity opening at Camp Moose Lake to assist the director-manager. Responsibilities will include helping with maintenance, program, hosting, food service and camping interests.
Job opening
Applications are being accepted for a full-time director-manager position at Camp Moose Lake. Position opens after Jan. 1, 1982. Skills required are hosting, maintenance, programming assistance and an interest in an outdoor camping ministry.
For more information and an application, write or call:
"Camps with Meaning"
Conference of Mennonites in Manitoba
202-1483 Pembina Highway
Winnipeg, MB R3T 2C9
Phone 204/475-3550.
38
JANUARY 19, 1982
The Reagan administration con- tinues to focus its crime-figliting efforts on the poor. While the president was giving speeches about crime "in the streets," the Justice Department was firing half of its white-collar crime specialists. And the attorney general was urging Congress to set aside a proposed law that would have set mandatory prison terms for corporate executives convicted of knowingly en- dangering human lives.
Overall enrollment in 194 major seminaries has increased more than 20 percent in the past five years at an annual rate of 2.4 percent — more than twice that for graduate schools. The rate of increase for women seminarians was more than seven times greater than that for men. But in 1980 there were only 1 0,830 women seminarians — less than 22'percent of the total number of 49,611. Hispanics have increased their numbers in the ranks of aspiring clergy 3.5 times in the past decade, but were still less than 2 percent of the total seminary population with 894. Blacks, who numbered 2,205, have increased at a slightly faster rate than the average.
SwiHH theologian Hans Kiing, in a lecture at Southern Illinois University, said he is f(!d up by constant bombard- ment on the lecture circuit by people who accuse him of casting doubt on the divinity of Jesus. The Catholic priest declared, "Jesus Christ was one person in two natures. He was a divine person, but he also had a human nature. Kor me as a Christian, Christ is the .Son of God, the Word of God, the real revelation of the real God. I repeat this all the time,^^ again and again. I get a little sick of it."
Two Kansas churches become "sister" congregations
Newton, Kan. (GCMC) — The Walton (Kan.) Mennonite Church and Faith Mennonite Church, Newton, Kan., offi- cially became "sister" congregations on Nov. 29. Faith Church held a business meeting that evening and formally acted on the relationship.
The Walton group has a weekly attendance of 25 to 40 persons. The church began in the late 1930s and reached a peak of 150 in the 1950s. Since then it has declined as people moved away or began attending other larger area churches. Faith Mennonite has an average attendance of 360.
Even though their group is small, the Walton Church decided it was impor- tant to continue. They felt they could provide an option for persons preferring a smaller fellowship where they can share in the sense of mission and involvement. They suggested that indi- viduals or families from Faith commit themselves to attend Walton for a specified period of time.
They would also like other resources to be available from Faith to supple- ment their own. For example, they would like youth and Christian educa- tion programs made available because they lack a youth group. They need help
in planning, training, and teaching for their Sunday school and Bible study programs.
They would like Faith to provide additional leadership to work with them on committees as they plan and imple- ment various congregational programs. Aid is being sought to improve and add variety to their worship music and services.
The Walton fellowship wants assis- tance for a program of community outreach that could include a survey, visitation, service projects, and small group development.
There might be some financial sup- port asked for in the future, but at the present this is not a priority.
Harold Regier, pastor at Walton, said that he has been hearing comments like, "We would really like to have a number of people help us with our vision."
Leonard Wiebe, Faith Church pastor, emphasized that the help is to go both ways. Special events will be announced in both congregations.
Pastoral Opening
Mountainview Mennonite Church, Vancouver, with 150 members, has an opening for the position of pastor, beginning in summer 1982.
Applicants with previous pastoral experience are invited to write or call for further information to:
David Epp, pulpit committee chairman
11771 Oldfield Ave.
Richmond, BC V6X 1M3
Telephone 604/273-9803. Confidentiality will be respected.
Faculty opening
Faculty opening at Canadian Mennonite Bible
College for instructor in practical theology
- emphasis on experiential learning
- subject areas negotiable
- qualifications in addition to theology (MDiv or equivalent) could include sociology, social work, psychology, anthropology, etc.
Application should include resume of qualifications, transcripts of academic worl< and references.
Apply to:
Academic Dean
Canadian Mennonite Bible College 600 Shaftesbury Blvd. Winnipeg, MB R3P 0M4.
Faith is not the only church that has been approached regarding involve- ment with the Walton group. Regier met with representatives from the First Mennonite Church of Newton and the Bethel College Church of North New- ton, Kan. They discussed the possibility of persons from their churches attend- ing Walton, but no formal relationships were estabUshed as with Faith. Marion Keeney Preheim
Social work faculty
Bluffton College seeks faculty member for social work department. Rank; assistant professor or professor, depending upon experience and qualifications. Minimal qualifications include MSW and teaching experience; doctorate preferred. Program has been approved for CSWE site visit. Position available as early as spring 1982.
Send resume to Donald L. Pannabecker, Dean, Bluffton College, Bluffton, OH 45817. Equal Opportunity Employer.
Congregational mission secretary needed
The Commission on Home Ministries is
seeking a person for the position of secretary for congregational mission, starting summer 1982. The position includes providing evangelism and congregational life resources for congregations. Minimum requirements include evangelism and congregational experience, some acquaintance with the General Conference Mennonite Church, willingness to travel, some article writing ability and interest in workshop leadership. Salary is in the range of $18,500.
Application should be sent to Stanley Bohn, executive secretary, Commission on Home Ministries, Box 347, Newton, KS 67114.
THE MENNONITE 39
IVliNisTERS
Brian Arbuckle became pastor of the Congerville (111.) Church Dec. 1. He was formerly associate pastor of the East Swamp Church, Quakertown, Pa. He attended Fort Wayne (Ind.) Bible Col- lege, Concordia Theological Seminary and a January interterm at Mennonite Biblical Seminary, Elkhart, Ind. He spent three years in the US Army, where he became a Christian. He succeeds J. Leon Martin, who accepted the pastorate of Deep Run Church West, Bedminster, Pa., in June 1981.
Verner Friesen has begun a seven- month study leave, Jan. 1-July 31, at the end of which he will resign as pastor of Nutana Park Church, Saskatoon, where he has served for 12 years.
Jerry L. Holsopple began serving as youth director at First Church, Berne, Ind., Jan. 1. He graduated in 1980 from Eastern Mennonite College, Harrison- burg, Va., in Bible and Christian minis- try.
George Toews began serving Dec. 1 as pastor of Trinity Church, Mather, Man. A graduate of Winnipeg Theological Seminary, he previously served as pastor at a Mennonite Brethren church in The Pas, Man.
WORkERS
Paul W. Brunk, Harrisonburg, Va., joined the Mennonite Mutual Aid staff Dec. 1 as MMA's Virginia area repre- sentative. He will service Mennonite congregations and businesses in Vir- ginia, West Virginia, Maryland, Dela- ware, North and South Carolina.
Werner Fransen was elected president of the medical staff at Mennonite
Bluffton (Ohio) College is offering a Swiss-Mennonite heritage study tour to Switzerland, April 27-May 18, according to Delbert Gratz, Bluffton College li- brarian and tour guide. Highlights of the tour will include visits to Frankfurt/ Main, the Black Forest, Zurich, Lor- raine, Alsace, Basel, Bienenberg, Jura and many other cultural and natural wonders of Switzerland, Alsace and south Germany. Limited to about 30 persons, round trip for the study tour is approximately $1,640. Registration deadline is Jan. 20. Contact Delbert Gratz, Bluffton College, 419/358-8015.
Arbuckle Hegge
Hospital, Bloomington, 111.
Gloria Hegge, Orchard Street Church, Eugene, Ore., left Dec. 19 to begin a two- year-and-four-month term with COM as an overseas mission volunteer. She will teach English conversation under Ber- nard and Ruby Thiessen in Kobe, Japan. Hegge grew up in Japan as the daughter of missionary parents and will relate to youth in the Mennonite Church in Kobe in addition to her work as a teacher. She is a graduate of the University of Oregon, Eugene, in the area of journalism, with studies in teaching English as a second language.
William Janzen, director of the Otta- wa office of MCC (Canada) since 1975, was awarded a doctorate in political science Nov. 8 from Carleton University in Ottawa.
Mary Epp Kerbs, Hively Avenue Church, Elkhart, Ind., was named communications manager for Menno- nite Mutual Aid, Goshen, Ind., Dec. 14. She had supervised the four-person department since the manager position was vacated in August. Among her responsibilities are overseeing the de- velopment of print pieces, news re- leases, audiovisuals and publications. She earned a bachelor's degree in English from Bethel College, North Newton, Kan., in 1974.
Walter Brueggemann, professor of Old Testament and dean of academic affairs at Eden Theological Seminary in Webster Groves, Mo., will be the main speaker at the annual pastors' work- shop of the Associated Mennonite Biblical Seminaries, which will convene on the campus at 3003 Benham Ave., Elkhart, IN 46517, Jan. 25-29. The topic for the week will be "The Bible in the Congregation."
RECORd
Kerbs Peachey
William Klassen, who has served the past 10 years as professor of New Testament at the University of Manito- ba, has been appointed director of resources at Simon Eraser University, Burnaby, B.C.
Dave Kroeker has been named acting principal of Rockway Mennonite Colle- giate, Kitchener, Ont., for the 1982-83 academic year. He will replace Bill Kruger, who will be on sabbatical leave for that period. Kroeker currently teaches Bible at Rockway.
Laban Peachey will become mutual aid minister for Mennonite Mutual Aid in June. He is currently conference minister for the South Central Confer- ence of the Mennonite Church and chairman of the MMA board of direc- tors. He plans to resign from both to take the new position.
Lynne Thorn, Manhattan (Kan.) Fellowship, has begun a three-year voluntary service assignment with Mennonite Central Committee. She will be a librarian at the University College of Swaziland at Kwaluseni. Thorn graduated with a bachelor's degree in German from Kansas State University at Manhattan and a master of library science degree from Emporia (Kan.) State University. Her parents are Druery and Elaine Thorn of Norman, Okla.
40
JANUARY 19, 1982
ProHIe
Volunteer extraordinary
Lester E. Janzen
Wynne Nyce has probably gotten more people involved in Mennonite Mutual Aid (MMA) programs than any other person, except for paid staff.
Wynne did it as a volunteer. It was one way of using his many God-given gifts for the Lord and the Mennonite church. Ask him about the Mennonite Foundation especially, and his eyes light up.
Wynne and his wife, Grace, are now retired. Early in 1981 they moved from Doylestown, Pa., to Fayette, a small town of 1,200 in northwest Ohio, where they are near one of their sons and his family. Four children, 14 grandchildren and three great-grandchildren complete their immediate family.
Kent Stucky, manager and legal counsel of the Mennonite Foundation, Goshen, Ind., recently interviewed Wynne. It is the story of a volunteer extraordinary.
Wynne began his volunteer work for MMA in the late '40s or early '50s— he can't pinpoint the exact year. At this time he was involved with a family business, Nyce Planing Mill Company in Doylestown.
He heard about the fledgUng MMA's new health plan, so between himself and Sadie Ruth, their secretary, they got a business group started. When other members of the Doylestown Men- nonite Church began enrolling in MMA's health plan, Wynne became congregational representative, a volun- teer position he continued until he moved away.
Wynne was involved in the planing mill only marginally. His main busi- ness was retailing shoes, something he got into almost by accident 30 years before, back in 1919. His brother-in-law, a shoe salesman, sent him shoes which had been damaged in manufacturing, which Wynne repaired and sold. What really forced him into the retail business was when his brother-in-law bought 600 pair of shoes, for which he had paid a dollar per pair from a store that had closed. Wynne sold them for an average of $2 a pair.
Wynne and Grace continued in the shoe business until 1967 when, after 48 years, they sold their retail store in Doylestown.
When MMA's Mennonite Auto Aid became available in the early '50s, Wynne was soon interested. At one time he had over 300 vehicles insured with Auto Aid.
In 1969 Wynne became a volunteer for the Mennonite Foundation. A represen- tative from MF had convinced him he should have a will and do some estate planning. And it wasn't long before he began sharing his new insights with some of his friends.
One day a pastor suggested four names to him, and he visited all four. "Two of them," Wynne reported, "result- ed in the largest gifts the foundation had received up to that time."
"Sometimes people thought all I wanted was to take their money and use it for the church," Wynne men- tioned. "That is one idea I had to break down right away. I told them you need to take care of your family needs, but don't neglect the Lord."
Kent Stucky asked Wynne to recall some of his most significant experiences as an MF volunteer.
"I remember one of the first couples I called on. They had no children, and all other family members had passed away. They were suspicious at first.
"But I discovered they were concerned about the church. They were renting out part of their ground, but it didn't produce much income. It took several years, but finally they gave the entire farm. MF placed it into a trust from which this couple got income for life.
"Later I found them in a retirement home. And they were happy because now they were receiving more cash income than they ever had farming. In addition, they were privileged to desig- nate the trust remainder to be distribut- ed to their favorite church causes after they would be gone."
"Go on," Kent encouraged Wynne.
"Well, there were these two single brothers. It took nine years before they made wills.
"But the end result is the important thing: nearly $350,000 came through for the Lord's work. I personally delivered some of the checks to the church agencies they had designated to receive their bequest. That was a privilege I never expected to have."
Nyce
Wynne is hard to turn off when he gets started. And he has many more stories he could tell about his extraordi- nary volunteer work. He recalled the time he and Grace gave the MF some real estate which represented about one- third of a larger piece. A year after the gift was made, Wynne and Grace sold another portion of the real estate for the total original appraisal and had enough left over for their own home.
Wynne Nyce has some final counsel. "I wish every Mennonite would desig- nate a portion of their estate for the work of the Lord, even if the estate is small. Maybe a tithe. Or the same share a child gets, an idea I first heard from Harry Martens, now retired from the foundation. I like the idea — if there are three children — of dividing the estate four ways. One share to church causes, the rest to the three children."
Wynne reflected a moment when asked for his concluding statement, then said, "In the eyes of the Lord perhaps it isn't the total dollar amount, but it's the motive that counts."
That's about what a person would expect to hear from Wynne Nyce, volunteer extraordinary.
42 JANUARY 19, 1982
IocaI
The pastoral leadership bind
Jacob T. Friesen
You are listening in on a telephone conversation with Jacob T. Friesen, director of Ministerial Leadership Ser- vices of the General Conference Menno- nite Church.
"Hello, this is George. I am back again. Tell me, Jake, what are the facts? President Schultz of Bethel College calls it a leadership crisis. President Poettcker of the seminary reports a growing interest in the pastoral minis- try. As chairman of our pastor search committee, I just can't get excited about any of the candidates we now are considering. I am sorry, Jake, for being so direct. But I am between a rock and a hard place. The congregation has worked hard to clarify its goals and has listened to needs and expectations. You have a copy of the one-page summary. Do you think it is realistic?" Jake: Well . . . aah . . . George: We have considered several candidates about whom the committee was unified and enthusiastic. Each has declined to be interviewed by our committee. Now our committee is un- able to agree. Candidates seem either too old or too inexperienced. If strong in preaching and teaching, they seem weak in interpersonal relations or administration. Either they give uncriti- cal loyalty to the conference or are out of touch or even against it. We seem to be in a loose, loose situation.
Jake: Listen, George, there is no simple answer. I live with this 24 hours a day, and I have some strong feelings about the bind we are in. Do you want the whole load? George: I am ready. Jake: Schultz is both right and wrong. Our colleges have not been producing pastors in significant numbers during the '60s and '70s. Schultz was wrong in implying that a significant shift in personnel and re- sources is being made to develop pasto- ral leadership. Our colleges were founded to prepare church leaders and committed Christians for the profes- sions. Our colleges have done better on the second than the first. The overriding purpose of our colleges is not to produce pastors. It is good if it happens, but colleges live on even as they did in the
'60s and '70s without producing pastors. A fact equally tragic and true is that our congregations also live on without producing pastors or church leaders. The answer to the "leadership crisis" lies first with the congregation.
George, did your goal setting and listing of expectations for a pastor excite any of your youth or middle adults to consider becoming a pastor?
George: In no way, Jake. In no way.
Jake: What do you mean?
George: No one among us is good enough.
Jake: Where do you expect pastors to come from? They don't grow on trees. The message for too many youth and adults is. You're not good enough to consider the pastorate, but you are good enough to become a successful farmer, businessperson, salesperson or skilled professional. That's kidding no one but ourselves. We reap what we sow. God is still calling. But the static from self, secular interests and human ambitions prevents our hearing.
George: I hear you. To turn this monster around, we need to give a lot more time and attention to examining what really matters most to us.
Jake: That's the first step. Now, back to the question about your goals, needs and expectations. If you expect to find these all fulfilled in one person, they are not realistic. Every pastor has strengths and weaknesses. Strengths need to be affirmed and weaknesses supplemented
Friesen
by the gifts of other church members.
George: Okay, that helps. We really have not focused our attention on gifts within our group.
Jake: It seems trite to talk about rapid change. Our priorities and our values are confused by the influential things around us. Cars, TV, mobility, oil, energy, computer programming, nutrition, refugees, medical science, space, sexuality. Our attitudes, values and lifestyles are affected so drastically that we are unable to make sense in the areas of faith, commitment, church, God or career. Serious Christians, including your pastor search committee, are not keeping up with translating the meaning of a biblical, Anabaptist faith for today's church, youth and pastors. The bind we are in is the result. We loudly proclaim a need for pastors, but the messages coming from our sche- dules and pocketbooks turn our youth away from considering the pastoral ministry.
George: Now what?
Jake: Begin by asking and answer- ing basic questions of faith and disciple- ship. What do I think of Jesus? Is he the Christ? Is the Bible my authority for faith and discipleship? Is the church of Jesus Christ God's kingdom among us? Where is the network of caring and sharing that shapes the dreams and the desires of youth into kingdom priori- ties? As a parent, am I excited when my child is more interested in low-paying service vocations than in a high-income professional career? Where Christ is loved and followed enthusiastically, there the call to pastoral leadership is also heard.
George: You have been helpful, Jake. I feel some new excitement. I will sit down with our pastor search committee and the congregation to examine our priorities and the messages we are giving to our youth and one another. I think this will prepare us to look seriously at pastoral gifts within our own circle and to look more realistically at the pastoral gifts we need to call in to help us. This is heavy, Jake, but thanks for now.
Jake: Power to you, George. I am with you, and I know God is with you. Remember, Jesus Christ is Lord.
THE MENNONITE 43
Utters
Peace is in Christ
In thinking about the activities sur- rounding Disarmament Week and the response of various Mennonite and other Christian organizations to the questions of war and peace, I have been troubled by a feeling that all is not right. It seems that everyone is in favor of peace these days — and with good reason. Nuclear horror threatens to annihilate human civilization every- where. But we as Christians are con- vinced that God came to earth in the form of his Son, Jesus, to bear our sins on the cross and by his resurrection to triumph over the power of death. After- wards Christ gave his redeemed follow- ers the commission to go to "all na- tions" (Matthew 28: 19) and preach this good news. One consequence of salva- tion from sin is that people no longer have to hate and make war on each other. Yet I'm afraid that we are in danger of taking this one great conse- quence of the gospel — peace on earth — and turning that in itself into the gospel we proclaim.
My concern is partly fueled by reports I have read of Christians who readily join in peace movements with Unitar- ians, Buddhists and others who do not confess Christ as Savior and Lord. Surely we recognize that these people too need to hear the gospel. "There is no salvation in anyone else at all, for there is no other name under heaven granted to men, by which we may receive salvation" (Acts 4:12), says God's Word. Our problem is sin, and the result of sin is alienation from God — in other words, death (Romans 6:23). That Bud- dhist alongside whom we march for peace and with whom we find such a large "area of agreement" will perish in hell just as surely as the power-mad general with his finger on the button if we don't tell him the good news of Christ.
If we as members of Christ's body do not remain grounded in God's Word, we will become just another of the groups of high-minded individuals who would ameliorate the human condition, but who do not know that a remedy exists for the disease. David Bergen, Box 578, Herbert, SK SOH 2 AO Nov. 26
Support peace initiative
Central Kansas has provided a forum whereby Mennonites can enter into
serious dialogue with other religious groups in developing peace education and peacemaking programs. More than 10 groups participated in the recent "Peacemaking in a Nuclear Age" con- ference in Wichita. Later meetings were held in churches in Wichita, Hutchin- son and Moundridge.
We were fortunate to have Dan Glickman, representative of the 4th District in Kansas, participate in these discussions. He is a highly esteemed member of the National Academy of Peace Commission in Washington. The final report of this study commis- sion has now been presented to the president and Congress.
The proposed academy would be devoted to international peace issues and research in conflict resolution. It would serve institutions and individu- als in the private and public sectors.
Glickman — with 50 co-sponsors in the House of Representatives — also has introduced legislation to establish such an academy. Recently Nancy Kassebaum, a senator from Kansas, offered to introduce similar legislation in the Senate.
Our legislators deserve our support in this effort. Also the president, who is much aware of concerns by religious leaders in these efforts, needs our telephone calls to develop such a peace initiative. His comment line number is 202/456-1414 or 456-2852. Arnold Re- gier, 212 Pine St., Newton, KS 67114
Dec. 1
Comments on a photo
The picture of children and burros (Nov. 17 issue, page 647) is not a favela picture nor Brazilian. It is a photo from the Lengua Indian village, Loma Plata area and, if I'm not mistaken, must have been photographed in the early 1960s because these houses are not in existence anymore. Eleanor Mathies, Windsor, OT Dec. 1
Editor's note: The outline about the favela refers to the other photo on that page. You are right about the "burros" photo, but it was used from our files simply to illustrate a point.
Another look at office worlters
In response to the Dec. 1 letter "Lay Workers in Our Offices" I agree with a number of points: (1) Congregations
need good pastors to lead them. (2) Lay persons often serve well in our confer- ence offices. (3) The shortage of good ministers is disturbing. (4) Gifts and talents should be used where most appropriate. (5) We need to pray the Lord of the harvest to send forth labor- ers.
I question some of the other state- ments and assumptions: (1) Our central offices are not top-heavy with ordained pastors. Out of 61 General Conference employees, only 13 are ordained, and three of these are pastors of churches who give marginal time to conference work. Wherever possible, conference positons are filled by persons with needed skills: secretaries, accountants, editors, writers and educators.
2. The Dec. 1 letter seems to assume that the General Conference is just another business to be run like the local auto dealership with secular models and methods. I rather believe that it is a vital part of the church of Jesus Christ and is in the gospel business. Therefore, it requires men and women trained in the Scriptures, experienced in the life of the church and respected in the confer- ence. This often means drawing on ordained persons, though well-trained and gifted lay persons are used wherev- er possible.
3. It is too simple to believe that the existence of conference offices is the reason for pastoral vacancies. It may be true here and there, and if the writer has suffered the loss of a pastor to a conference position, I want to be sympa- thetic and caring. But often leadership vacancies exist because congregations do not call persons from within their ranks. If so many gifted and trained lay persons are present in local churches, why not call them to pastoral leader- ship? Sometimes a pulpit is vacant be- cause the congregation will not commit enough funds for decent salaries. Some- times job expectations are unrealistic. Sometimes members are overly critical and fire one pastor after another or fail to approve a well-qualified candidate.
4. Central offices send out about as many pastors as they call to serve. In the last 12 years at least 10 persons have gone into pastoral work who once had General Conference positions: be- sides myself this includes Andrew Shelly, Orlando Waltner, Milton Hard- er, Frank Ward, Loris Habegger, Mal- colm Wenger, David Whitermore and now Floyd Bartel.
44
JANUARY 19, 1982
Our newly published 1981-82 Hand- book of Information lists a surprising 918 ordained persons in the General Conference — 113 are retired; 105 are without pastoral or conference duties; 68 are conference employees of various kinds; and a whopping 632 persons are serving as leading or assistant pastors or as chaplains. Of the 68 conference employees, 10 are at the Newton central offices; 11 teach at our seminary; 16 are employed by district/area/ provincial conferences; 14 are college teachers or employees; five administer homes and hospitals; 10 administer inter-Menno- nite or (Old) Mennonite agencies; and
two are unspecified.
In the last decade the fastest budget and staff growth has been on the district level and in inter-Mennonite agencies. (Not to mention the 10,000 para-church agencies in the United States and Canada.)
Finally, I sense a love/hate attitude towards ordained persons in the letter. The letter both wants ordained leaders in congregations, yet assumes that they despise the unordained. It assumes that one cannot minister to the church on a wider basis with a shepherd heart, though from the beginning our General Conference had godly editors, Reisepre-
diger and mission leaders. It even seems to question the whole world mission enterprise of our General Conference, with its need of godly and statesmenlike leaders. Heinz Janzen, 211 S. Elm, Hillsboro, KS 67063
Dec. 7
About letters: To encourage readers to express themselves on a variety of issues, we try to use all letters submit- ted for publication. Longer letters will be shortened. Unsigned correspondence will not be published, although we may withhold names for valid reasons in special situations. Editor
FIlivi
Love in a maelstrom
Reds, directed and produced by Warren Beatty, written by Warren Beatty and Trevor Griffiths, is reviewed by Gordon Houser, editorial assistant for The Men- nonite.
Billed as a film "in the tradition of Gone with the Wind and Doctor Zhivago," this big-budget epic ($33 million at least) follows the love affair between radical journalist John Reed (Warren Beatty) and Louise Bryant (Diane Keaton) through the tumultuous events of 1916-20.
Taking a risk in an era when fantasy and special effects rule the cinema, Beatty spent four years as producer, co- author, director and leading man in this unabashed blockbuster.
The 3'/2-hour movie begins in Port- land, Ore., home of John ("Jack") Reed, a prominent journalist who is active in socialist politics, and ends in Moscow, where Reed becomes a Soviet hero, the only American to be buried in the Kremlin. Reed woos Louise Bryant from her dentist-husband to join him in Greenwich Village, where the socialists and socialites of New York City mix dancing and arguing at their parties. Later the couple moves to Province- town, Mass., where Louise has an affair with Eugene O'Neill (Jack Nicholson) during one of Jack's many trips.
After a stormy marriage and separa-
tion, Jack finds Louise, also a journal- ist, in France during the war and invites her to join him in Petrograd, where the Bolsheviks are about to rebel. They witness, and Jack participates in, the Russian Revolution. Jack's account. Ten Days That Shook the World, becomes known worldwide.
He subsequently gets involved in forming the Communist Party in the
United States, then travels to Soviet Russia (via a Finnish prison) to debate socialism with the Comintern.
Carrying the viewer through this maelstrom of events is the stormy love affair of Jack and Louise. Keaton, who should be in the running for an Oscar, is outstanding. All of the acting is superb, with sharp performances by Nicholson, Maureen Stapleton, Gene Hackman and a surprising first appearance by novel- ist Jerzy Kosinski.
Interspersed through the film are reminiscences by 32 "witnesses" — old friends and colleagues who knew Jack Reed and Louise Bryant. Beatty's use of this technique (unfortunately the wit- nesses are unidentified as they appear) helps keep alive an awareness of the story's historicity and of the relative anonymity of its characters today. The film thus serves as more than a great entertainment; it also is a history les- son.
Reds, though essentially a love story, works with a conundrum of ideas. It shows the conflict of ideals versus human emotions, the contradiction of those working for peace who are so unpeaceful and the wealthy fighting for the poor, and it questions the meaning of freedom as those espousing freedom come to enslave others. Political acti- vists should love the dialogue.
Note: Surprisingly rated PG, the strong language of Reds makes it unsuitable for children.
THE MENNONITE 45
IVIEdiTATiON
From Crystal Cathedral . . .
Time magazine pictorials on Bangladesh and evening news reports of war-ravaged Vietnam were my only exposures to poverty as a young person growing up in a Southern California beach town. However, when I was only five years old, my father divorced us and left behind him myriads of emotional needs. We were never wanting for any material provision or comfort. A later addition to our family, my mother's second husband — a man who had pulled himself up out of the Oklahoma dust bowl to become owner and president of a succesful industrial firm — made us an aspired to, though in many ways severely handicapped, family.
We were active members of Orange County's most attended Garden Grove Community Church, now known as Robert Schuller's Crystal Cathedral. It was here I came to know Jesus Christ. Alas, the truth is stranger than fiction. Odder yet is the fact that it was through Garden Grove Community Church that I had my first personal confronta- tion with poverty.
While on a weekend excursion to San Diego sponsored by the church youth group, we took time to enjoy a picnic in a park just outside the city's famous zoo. It was there I saw a young girl about my age wearing a flimsy, faded cotton dress far too large for her too-slender frame. On her feet she wore black, plastic shoes — no socks. Her hair was unkempt and filthy. Starving children in Bangladesh or Vietnam were hardly relevant to me. Now here in my own element was a young woman my age digging through a trash can. Shortly an older woman, probably her mother, joined her in looking to provide what I assume was to be their lunch.
I stared at them for quite a while, awed at this new and horrible sight, before approaching our youth pastor and
asking why this type of thing had to happen. His nervous reply was simple, "Lynn, the best way to deal with all of this is to forget about it."
His response remained annoyingly inadequate for me, and the entire incident lodged in the back of my mind in much the same way that a tiny thorn can lodge itself in a sock — constantly irritating yet unable to be removed.
My Christian education at Garden Grove Community Church had concentrated on personal salvation. Reflective of our narcissistic Southern California culture, it was introspective and devoid of any awareness of, or responsibil- ity to, anyone outside our small suburban world. We were steeped in pat answers and an "us versus them" world view regarding Christians and non-Christians. The secular world was to us completely evil, and those who were not Christians could do nothing good. We were discouraged from having any significant relationship with people who were not Christians, thus creating a keen sense of exclusivity and homogeneity.
While I did grow to love Christ and develop a deeply rooted respect for Scripture during those years, my faith became equated with many ideals that were not specifically scriptural in nature but were shaped more by cultural and economic influences.
When it came time to choose a college, I had no doubts I should attend a Christian college and so headed off to a school nestled in the hills above beautiful Santa Barbara, Calif. No better place could be found to keep my scope of vision narrowed and the memory of my contemporary in San Diego hazed.
In school I took advantage of an off-campus urban studies program sponsored by the college. My attendance in the program was oddly out of character for me. I'd always heard that the city was an evil place, unfriendly at best, a hotbed of persuasive perversions at its worst. San Francisco was of course the capital of perversions. That which moved me to go there can have been nothing less than the Spirit of God. I headed for San Francisco not knowing that my four months there would prove to shake up my faith and change my life.
I was stunned by the number of desperately needy people. Starvation, malnutrition, poor housing, emotional and physical abuses and loneliness were ubiquitous. And precisely the place where Jesus was most needed was the place where the church was least to be found. It was rarely the church who was feeding the hungry, sheltering the naked and comforting the traumatized. Indeed, for the most part educationally and economically resourceful Christians had long since followed their secular contemporaries in moving out to the suburbs. So, much to my surprise, it was the non-Christians — "evil" secularists — who were pouring out compassion and healing the wounds of a broken people. In far too many cases it was the church who was trying and succeeding in being able to forget the needy.
What took place for me in San Francisco was the beginning of a radical upheaval in my faith. Of course it was a time of searching; a time of sifting through my faith, filtering out as best I could the cultural and economic messages that had been delivered alongside the gospel in my formative years as a young Christian. Eventually, though, it was the pure and perfect radical gospel of Jesus that reached out and forcefully grabbed my life.
46 JANUARY 19, 1982
The Broadway Assistance Center, located in Denver, serves as a center of hospitality for nearby neighbors as well as an emergency assistance agency providing food, clothing and referrals for other essentials. Keenan served as director there for a year through Mennonite Voluntary Service.
Christ's gospel demanded, "Do not compromise me. I am as far from your economic and cultural model as the rain forests are from the deserts." It would not allow for forgotten memories of a hungry young woman digging through my garbage to find her lunch. I became terribly uneasy with the church and began searching for Christians who had historically taken the costly gospel seriously. It awakened in me that Spirit-given passion for justice which would motivate me to join Mennonite Voluntary Service, serving on one of Denver's skid rows — far from home and a long way from the Crystal Cathedral. Skid row: not an unfriendly, perverse place, but a community of friends.
It is the desire to share the vision and facilitate the witness of Christ which has brought me now to Newton, Kan., in order to serve — and to serve with — a congregation of volunteers who with keen memories are compassionate and passion-filled lovers of Jesus and of the kingdom of justice he calls us to bring in.
The transition from the life of a Crystal Cathedral protegee to the life of one starving to embrace a lifestyle honoring my allegiance to Christ has been and is a difficult one. But isn't, or shouldn't, that be the case for all of us? Surely the radical transition that begins once we accept Christ and change our citizenship from our earthly kingdom to that of a new kingdom must dwarf the numerous difficulties with which ministers and other sojourners to foreign countries and cultures must deal. The tension must, because of the stark differences between the two citizenships, be constant.
Praise God for such tension. May we never cease to feel its gnawing. Should we become calloused to it, let us mourn the loss of love for our new citizenship and the One who has brought us here. Lynn Keenan
. . . to skid row
CONTENTS ffi
This special Mennonite Voluntary Service issue has been prepared with extra help from Charles Neufeld, MVS east associate director, 3248 West 163rd St., Markham, IL 60426. Lynn Keenan is the MVS central associate director, Box 347, Newton, KS 67114. Peter J. Ediger is the MVS director, 5927 Miller Ave., Arvada, CO 80004.
VJho is well off? 26
MVS: 120 people serving 30
Jesus: masculine role model 31
Miscarriage— the silent death 32
Can two worlds come together? 33
News 34
International ministries find strong support 34
No solution on tax withholding 35
Record
Volunteer extraordinary '*2
The pastoral leadership bind ''3
Letters
Love in a maelstrom ^5
From Crystal Cathedral ... to skid row 46
MVS and our congregations 48
CONTRIBUTORS
Elizabeth Yoder serves as general editor for the Commission on Education, Box 347, Newton, KS 67114.
Shelly Frey Crider is a member of the Lancaster, Pa., Brethren In Christ congregation. Her article is reprinted by permission from the Evangelical Visitor, September 25, 1981.
Jacob F. Pauls, 870 Carter Ave., Winnipeg, MB R3M 2E2, is pastor of the Bethel Church.
Lester E. Janzen, Box 597, Hesston, KS 67062, is promotion manager and regional representative of the Mennonite Founda- tion.
Jacob T. Friesen, Box 347, Newton, KS 67114, is director of Ministerial Leadership Services.
CREDITS
Cover photo by Leonard Freed; cover, 26-29, 46-49, graphics by Charles Neufeld; 30, John Hiebert; 31, 32, 37, 46, RNS; 34, 35, Peter Kehler; 36, Robert Kreider; 38, Bernie Wiebe; 42, Lester E. Janzen; 43, Larry Cornies; 47, Lynn Keenan.
rhE lyiENNONITC
Editorial offices: 600 Shaftesbury Blvd., Winnipeg, MB R3P 0M4. Telephone: (204) 888-6781; 722 Main St., Box 347, Newton, KS 67114. Telephone: (316) 283-5100.
Editor: Bernie Wiebe
Associate editor: Larry Cornies
Editorial assistant: Gordon Houser
Art director: John Hiebert
The Mennonite is a member of the Associated Church Press and Meetinghouse (a Mennonite and Brethren in Christ editors' group).
Business manager: Dietrich Rempel. Circulation secretary: Marilyn Kaufman. Young adult and campus editor: James Dunn. Special editions editors: Central District, Evelyn Krehbiel, 229 Brookwood, Blufflon, OH 45817; Pacific District, Chris and Christine Arney, 820 S. Pine, Warden, W/A 98857; Western District, Alma Kauffman. Box 306, North Newton, KS 67117; Encompass, Mary Rempel, Box 347, Newton. KS 671 14; Window to Mission, Jeannie Zehr, 4226 Maplecrest Road, Fort Wayne, Indiana46815: and Conference of Mennonites in Canada, Susan Rempel Letkemann, 600 Shaftesbury Blvd., Winnipeg, MB R3P 0M4.
THE MENNONITE 47
NEWS
EdiTORIAl
MVS and our congregations
I am hopelessly "hooked" on Mennonite Voluntary Service. Over the years I have seen quite a few young people leave our schools, congregations, and home communities — untried, unskilled, immature, but full of idealistic faith and dreams — and venture into new arenas for service and witness in the name of Christ. Most of these have come away from such VS experiences obviously changed to be more sensitive, more responsible and more committed to a servant lifestyle. A number of leaders in our congregations gained a significant part of their spiritual education in VS.
Our congregations must give MVS a much higher profile for several reasons.
1. MVS is a role model. Mennonites are committed to the biblical teaching "faith without works" is empty. And we believe Jesus' urge to follow up a total commitment of self to God with a "love your neighbor as you love yourself (Mark 12).
But how do congregations demonstrate that ser- vice? We give money to programs. We send workers to faraway places. We do occasional programs or service to institutions.
Very few congregations have developed spontane- ously effective local outreach services which mobilize our congregations.
Bring in a few people, young and older, who are giving several years to community witness in areas where they have ambitions and feel a call to serve, and your congregation will never again be the same. Such a unit will challenge your faith to become visibly active, and they will need a congregation's constant care and participation as the unit grows into a smaller active body of Christ.
MVS units become visible models for all of us in their sponsoring congregations — models for hand- ling conflict in learning to live and serve as a unit, models to challenge each one of us to give part of our lives to the Lord in service, and models for how to be salt, leaven and light in today's world.
2. MVS is mission and evangelism at its best. Speaking to Manitoba Mennonite Brethren workers last October, Myron Augsburger suggested that all
believers can be evangelists: (a) Evangelism begins with a Holy Spirit presence. We have beginnings of evangelism wherever there are congregations, (b) Secondly, he said evangelism continues with service in the name of Christ. I believe this is where many if not most of our congregations fall short. Many individual members do faithful services, but the body exists as a community within the church grounds and keeps the fences in good shape. Voluntary service units force us to change this model of relating (?) to our community, (c) Our witness is never complete without verbal communication of the gospel. That is why I like the MVS model of units working with congregations. The ongoing body of believers is challenged to reinforce presence and service with worship, fellowship and discipling.
A congregation cannot sponsor an MVS unit without challenging itself to more active missions and evangelism.
3. A little dig at my fellow Canadians. Over the years I have become increasingly frustrated that we have so