The Messenger Vol. 44 No. 20 November 15, 2006

Messenger The

EVANGELICAL MENNONITE CONFERENCE VOLUME 44 NUMBER 20 NOVEMBER 15, 2006

Balancing

Mennonite

and

Evangelical

The

Messenger

Tangled thoughts on Remembrance Day

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EDITOR Terry M. Smith ASSISTANT EDITOR Rebecca Buhler THE MESSENGER is the publication of the Evangelical Mennonite Conference. It is available to the general public. Its purpose is to inform concerning events and activities in the denomination, instruct in godliness and victorious living, inspire to earnestly contend for the faith.

Letters, articles, photos and poems are welcomed. Unpublished material is not returned except by request. Views and opinions of writers are their own and do not necessarily represent the position of the Conference or the editors.

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MESSENGER SCHEDULE: No. 22 – December 20 (copy due December 8)

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editorials s you approached Remembrance Day, what did you remember?

Many people will have recalled Canadian soldiers who died. Current Canadian casualty figures in Afghanistan are disturbing. In other conflicts the losses suffered were: Korea (516), World War Two (47,000), and World War One (69,000).

There is the Tomb of the Unknown Soldier, which speaks of anonymous sacrifice. Where, though, is the Tomb of the Unknown Civilian? It would speak of anonymous tragedy. More civilians than soldiers die in wars.

Some thought of those who served as C.O.s or who didn’t. A great-uncle served in the navy in World War Two; he came home.

Two relatives were captured as soldiers in World War Two and held in a Japanese prison camp; musicians, they returned too crippled to play. A conscientious objector in World War Two became my United Church

pastor; a former Second World War medic baptized me on confession of faith.

There is the Tomb of the Unknown Soldier, which speaks of anonymous sacrifice. Where, though, is the Tomb of the Unknown Civilian? It would speak of anonymous tragedy. More civilians than soldiers die in wars.

Currently within the pages of my personal Bible there’s a clipping with names of the first Canadian soldiers to die in Afghanistan. The list is a sad reality of war placed within a library of inspired books that often deal with war and peace.

Some have thought of MCC’s statement: To Remember is to Work for Peace.

There is the empty cross (sin and suffering) and an empty tomb (suffering and triumph) of the Supreme Peacemaker.

The majesty of His person, life, teachings, death, and resurrection are hard to relate to warfare.

Our thoughts are tangled, but Christ came into our tangled world. In him we hope and trust that, ultimately, a deeper T peace will come. M Terry M. Smith

Remembering Franz Jägerstätter

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ranz Jägerstätter was a 36-yearold Christian beheaded on August 9, 1943, for refusing to serve in the German army. His objection?

Germany’s war was unjust.

Did he oppose all wars? No, but he opposed this one. He reported for duty, said he could not fight, and offered to serve as a medical orderly. He both refused support for the Nazi party and to participate in the war Germany had started; it was not, in his view, a defensive war.

He was concerned about Germany’s invasion of Russia because its fight was about more than being against communism; there was an interest in Russia’s resources—“minerals, oil wells or good farmland.”

The farmer sought spiritual counsel from his priest and bishop, who tried to persuade him to serve. His relatives and wife tried also, but later his wife stopped.

“If I had not stood by him,” she said, “he would have had no one.”

“Again and again, people try to trouble my conscience over my wife and children,” Jägerstätter wrote. “Is an action any better because one is married and has children?

Is it better or worse because thousands of other Catholics are doing the same?” He “could change nothing in world affairs” but wished “to be at least a sign that not everyone let themselves be carried away with the tide.”

Would you refuse to serve in a war you consider to be unjust?

Jägerstätter asked, “If the Church stays silent in the face of what is happening, what difference does it make if no church were T ever opened again?” M Terry M. Smith Source: Erna Putz. Against the Stream: Franz Jägerstätter— the man who refused to fight for Hitler. Translation by Michael Duggan.

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letter If Jesus were a pastor…

In response to the article The Worship Service: What is its Purpose? by Henry Hiebert [Oct. 18], here are some points I would like to explore: We must seek to appease all worship styles. I agree that both generations need to be respected and esteemed, especially those who have gone before us. However, much of the problem of our churches lies in the fact that we are losing our young people by the dozens. Where are they going? The mega-churches. Why are they going?

In 20 years many of the older generation will be gone and so will our young people. The difference with our younger people leaving is we could have done something about it. We will have dwindled our numbers because we wanted to be “fair” to everyone. Why do we have to still sing hymns each service to make our seniors feel welcome and appreciated?

I know of many churches that do incredible things, like fixing seniors’ cars for free or having a special area or night for seniors. Those seniors are not being ignored; they are being appreciated in other ways. I challenge you to see the demographics of some mega-churches.

The seniors have not all fled in terror. At the same time the younger generation is staying and the church is progressing.

The church fights change or is slow to it. Our churches seem to be the only organizations that stay in the same patterns despite warning signs and results. We sit in the same pews, sing the same songs, and have the same church service order. We discourage expression in church because “We don’t do that.” Even some of the authors of our current hymns were chastised because their hymns were too modern. We fight change; we fear it! A good organization only flourishes when they are constantly open to changing their methods.

The church’s main service is to equip

the saints, not to save the sinner. I do agree that church should be a place to refresh the Christian and to equip them to go out and seek change in the world.

This has always been one of the positives for our conference. We lead the world in sending missionaries out to Third World countries to spread the good news.

I also know that the number of Canadians coming to know Christ has fallen from past generations. Statistics suggest that four to five percent of this present generation will come to Christ, versus the 65 percent who came to Christ in the generation born just after the turn of the century.

We have become the country with the biggest need for evangelism—and not just for the non-Christian, but also for those who are just growing and maybe struggling in their faith. I feel we are a little scared to open our doors to non-Christians. What if they smell, take drugs, or have bad social habits? That might make us feel uncomfortable.

If Jesus were a pastor, his church would be filled with these people. What do you think the new converts of the early churches looked like? Criminals, tax collectors…I can only imagine.

Tim Sanderson Aubigny, Man.

On letter writing: “The views and opinions of writers are their own and do not necessarily represent the position of the Conference or the editors” (from The Messenger’s masthead).

“Letters that do not represent official Conference positions can be published in The Messenger. Within a Conference comprised of various voices, the magazine is to encourage the ‘community hermeneutic’ toward responsible Christian belief, teaching, and practice. Readers and official bodies of the EMC can reply to material in The Messenger…The focus of letter writing is to be on issues, not on personalities” (Part of Board of Church Ministries policy on Letters to the Editor, January 2002).

coming events November 23 Same Gender Attraction: Ministering with Compassion and Grace One-day workshop Living Free Ministries Speaker: Tye Gamey, New Direction Grace Bible Church Winnipeg, Man. 204-284-1973 December 2–4 EMC Ministerial Retreat Speakers: John and Anne Neufeld Wilderness Edge Retreat Centre Pinawa, Man. 204-746-2702 or 204-746-8360 rfclife@gninc.ca

Theodidaktos phone number reminder The phone number for Darryl Klassen, editor of Theodidaktos: Journal for EMC theology and education is 204377-4773. Thank you!

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Editors’ note: At the December 2005 Conference Council the question was asked: How can we ensure a balance between Evangelical and Mennonite? This issue features three articles that touch on this question.

Future

Is Our Evangelical?

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told a Mennonite friend that I had returned from a gathering of the Fellowship of Evangelical Seminary Presidents. She looked at me as if I had been to an island with the bubonic plague.

My friend seemed surprised that conversation with evangelicals had encouraged and strengthened me for ministry. The word evangelical worried her, and I pondered the irony that a Greek term meaning good news has negative associations for some Mennonites.

It is no mystery to me why evangelical raises red flags for Mennonites. I have been on a 20year journey toward identifying with Christians who claim that label.

As a young adult I embraced what I understood to be Anabaptism, a commitment to take Jesus seriously, especially for peacemaking. I was

Dr. J. Nelson Kraybill President, Associated Mennonite Biblical Seminary

certain that I was not an evangelical, because evangelicals from Billy Graham to the local Bible Chapel had supported the Vietnam War. Too quick to stereotype Whoever coined the term Third Way for Anabaptism did not mean to be arrogant, but at times I felt smug in my Anabaptist correctness. Stereotypes about other Christian traditions shaped my attitudes.

I could explain why I was neither Catholic (too authoritarian, too sacramental) nor Protestant (not sufficiently concerned with ethics, too compromised with the values of society). I was part of the Anabaptist Third Way that understands Jesus’ teaching on community, discipleship, peacemaking and service.

Seeking models for witness After three years at a mainline Protestant seminary, I accepted my first pastoral assignment with a New England congregation. I was keen to maintain the Anabaptist identity of the small congregation that included some who wanted to drop the name Mennonite. The congregation had a deep commitment to discipleship, and that bore fruit: Members took leadership in local projects, from refugee sponsorship to affordable housing.

But in secular New England neither I nor many in our Mennonite congregation knew how to invite others to faith in Jesus Christ. We could affect the community by deeds of living service, but why did so few come to know Jesus?

I discovered that growing churches in New England almost invariably were of an evangelical bent. These congregations immersed themselves in the Scriptures, believed in sin and conversion, worshipped with heart and mind, and invited others to accept Jesus as Saviour and Lord. I attended gatherings of THE MESSENGER November 15, 2006

the Evangelistic Association of New England and was humbled to see how much I had to learn from evangelical believers.

Positive experience with evangelicalism Experiences over the next 10 years exposed me to positive aspects of evangelicalism.

Today’s evangelical movement is broad and varied, and we cannot respond to it with simplistic stereotypes. We cannot let TV preachers define for us what evangelical means. Neither can we summarize evangelicalism by traits characterizing the movement a generation ago.

• Protestant churches in the West making the greatest impact for change in the inner city often were evangelical. People who believe in conversion and the power of prayer sometimes have the greatest commitment to work with homelessness, addiction, and other urban ills.

• During six years at the London Mennonite Centre in England I learned that evangelical in the United Kingdom does not signal right-wing politics or knee-jerk conservative theology. British evangelicals gave costly testimony to the gospel’s power to address matters of justice—by opposing nuclear weapons or by building real community in East London’s slums.

• Many active participants in the Anabaptist network in the British Isles are evangelicals—people who taught me to claim the bold witness and missionary courage of my early Mennonite forebears.

• Some influential evangelicals in North America are looking to Anabaptist models for inspiration on faithful discipleship in a postChristian society. Evangelicals are taking Mennonites seriously. I want to reciprocate.

I don’t have to try hard to muster complaints about North American evangelicalism. But I can do the same with the Mennonite Church, and I know too well my own failures.

I have resolved to stop comparing the best of my Anabaptist heritage with the worst of evangelicalism.

Early Anabaptism was, at its core, evangelical: Christ-centred, biblical, confessional, and invitational.

Mennonites in the 21st century

will profit from drinking at the streams of contemporary evangelicalism—but we must also dip back into the spiritual wells of evangelical witness in our own heritage.

Today’s evangelical movement is broad and varied, and we cannot respond to it with simplistic stereotypes. We cannot let TV preachers define for us what evangelical means. Neither can we summarize evangelicalism by traits characterizing the movement a generation ago.

The word evangel comes from the New Testament word usually translated gospel (good news). That is our word as a follower of Jesus, and the word belongs to all believers who put their hope in Christ.

Learning from other streams of piety I have benefited from contact with Roman Catholics—in spiritual disciplines, visual/liturgical aspects of worship, and appreciation of Early Church history. Other Mennonites have also learned from Catholics. Not all of my Mennonite friends, however, are willing to learn from evangelicals.

We may disagree with the wider evangelical movement on ethical or theological issues, just as most Mennonites disagree with Catholic teaching about Mary. There is sufficient common

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ground with Anabaptism, though, to make respectful exchange and fellowship worth the effort. I do not want Catholics or evangelicals dismissed by Mennonites as irrelevant or contemptible.

Mainstream Protestantism in North America is experiencing identity struggle and membership decline.

This is sad for me, because I have learned much from it—especially from two mainstream seminaries where I received degrees. I read Christian Century magazine and value many mainstream theologians.

But I notice that the churches and

Evangelical Mennonite churches have been most successful at reaching across ethnic, racial, and economic boundaries. Evangelical faith expression is most likely to be passed on to the next generation. The huge growth of the Christian Church in Africa, Latin America, and Asia has been in evangelical circles.

be passed on to the next generation. The huge growth of the Christian Church in Africa, Latin America, and Asia has been in evangelical circles.

Mennonites in North America can rejoice that the future of the Mennonite Church (and the global Christian Church) looks evangelical.

The growing edge of the church has vibrant worship, expectant prayer, costly discipleship, and bold witness.

Mennonites do not need to artificially change vocabulary or affect a manufactured piety to be part of this breath of the Spirit; we simply need to reclaim our evangelical roots.

I am committed to making no snide remarks about evangelicals, and I want to listen and learn from people in the evangelical movement. I want to make Mennonite communities places where evangelicals experience respect and hospitality.

We have something to offer I accept the label evangelical and believe the following characteristics of evangelicalism are essential to Anabaptism: • A Trinitarian faith with accent on the unique revelation of God in Jesus Christ; • The centrality and trustworthiness of Scripture for belief and practice; • Repentance from sin and change of life by the Holy Spirit’s power; • Regular discipline of prayer and worship; • The urgency of mission to share news of salvation with others; • The centrality that God someday will unite all things in Jesus Christ.

This is only a starter of common ground. Here are a few among many convictions or practices that Anabaptists might offer to other evangelicals and the wider Church: • The centrality of Jesus both for salvation and for ethics;

movements that are growing typically have a warm evangelical piety and a clarity of confession that sometimes are absent in the Protestant church. I value what I learn from an evangelical magazine such as Christianity Today.

Even in the Mennonite Church, it is congregations with evangelical character that are growing, calling young leaders, discipling believers, and reaching to the margins of society.

Mere numerical growth is no measure of faithfulness, but if a movement’s fruits are true to the gospel, growth is a good thing.

Evangelical Mennonite churches have been most successful at reaching across ethnic, racial, and economic boundaries. Evangelical faith expression is most likely to

• Commitment to peacemaking, nonviolence, and service; • Christian community and sharing of financial resources; • Baptism after repentance and instruction; • The integration of Word and Deed in mission.

In sharing what we understand to be essential aspects of Christian faithfulness we must be both bold and modest. The same convictions and practices appear within parts of many denominations and the Catholic Church. Mennonites have no monopoly on faithful discipleship—and I am not ready to let others have a T monopoly on the word evangelical. M J. Nelson Kraybill, Ph.D., is president of Associated Mennonite Biblical Seminary, Elkhart, Indiana. This article is reprinted with permission of The Mennonite (March 5, 2002), and uses the shortened version of OurFaith digest (Summer 2002).

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Anabaptist: The Bringing Together of Piety and Obedience

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Dr. Daryl Climenhaga Associate Professor of Global Studies, Providence Theological Seminary

describe myself as an Evangelical. Sometimes, in discussions with Mennonite friends, I am accused of the sins of Evangelicalism, whether these are perceived as an individualized self-centred faith, or an accommodation to the powers in this world.

I describe myself also as an Anabaptist. Sometimes in discussion with evangelical friends, I am accused of the sins of Anabaptism, whether perceived as liberal theology, or as giving up the necessity for personal faith commitment to Jesus Christ.

In an earlier article Who is An Evangelical? (March 22, 2006), Al Hiebert surveyed some of the definitions Evangelicals have used for themselves. I struggle with the definitions, since one strand of Evangelicalism has focussed their selfdefinition on doctrinal matters.

My own self-definition—what I mean when I say I am an Evangelical—is centred on faith commitment to Jesus Christ: I have given my life without reservation to Jesus, in response to his self-sacrifice giving his life for me.

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In Who is A Mennonite? (February 22, 2006) Gerald Gerbrandt described a Mennonite as a Christian with a particular dynamic theological tradition, which he sketched briefly, gathered as a family network with a common story. I like his definition. It expresses well what I mean when I call myself an Anabaptist.

But what do I mean when I say that I am Evangelical and Anabaptist? (At least historically, Mennonite is a better term than Anabaptist, since we live in various Mennonite churches. In this article I use the two terms interchangeably.)

To travel towards an answer, I return to the story of the church from which I come—the Brethren in Christ Church. It’s an Evangelical and Anabaptist church in its own right, a member of the National Association of Evangelicals (in the USA) and of Mennonite World Conference.

BIC history The Brethren in Christ began as The River Brethren in about 1780 in the Susquehanna Valley of Pennsylvania. Although the background of the founding members is not clear, they probably came from Mennonite families in the Lancaster Conference. Some may also have been Dunkers (today known as The Church of the Brethren).

My own self-definition—what I mean when I say I am an Evangelical—is centred on faith commitment to Jesus Christ: I have given my life without reservation to Jesus, in response to his self-sacrifice giving his life for me.

The specific impetus for forming a new church was the revivalist preaching of Martin Boehm in the 1770s. Although Boehm established a number of churches in this period, the River Brethren drew away from him because of their commitment (common to Mennonites) to church order reflecting a clear call to discipleship.

Present in the birth and growth of the new church, then, 7

was a commitment to the new birth (nourished by Martin Boehm’s preaching) and to discipleship (nurtured by their Anabaptist roots).

Carl O. Wittlinger entitled his history of the Brethren in Christ, Quest for Piety and Obedience, reflecting the dynamic tension between these two commitments (see chapters 1 and 2 for more information, where this is taken from).

Just over 100 years later, the Brethren in Christ went through a significant period of interaction with various holiness groups, according to Wittlinger. The Wesleyan Holiness movement was part of a series of revivals that enlivened American church life of the period.

As an Anabaptist group, the Brethren in Christ tended to remain separate from the surrounding society in general, including the church life around them. What made the Wesleyan revivals attractive to them?

Wittlinger suggests two points of contact. The revivals emphasized a

It is in this bringing together of piety and obedience that I locate myself as an Anabaptist and an Evangelical. My desire for faithful living has no engine to drive it without a passionate commitment to Jesus Christ. My experience of God’s love and my love for God have no adequate expression without discipleship. renewed contact with Jesus Christ, through an encounter with the Holy Spirit—here is the quest for piety. They emphasized also a movement towards Christian perfection (sometimes even sinless perfectionism)—here is the quest for obedience. The desire for holy living merged with the desire to encounter God in fresh and powerful ways.

In the past 50 years the Brethren in Christ have also been influenced by a more generic evangelical influence. This strand tends to emphasize the new birth to the exclusion of Christian living.

As Luke Keefer, Jr. puts it: “We have come to speak of conversion more in terms of justification by faith than in terms of regeneration…That is not to say that changed lives are not important, but they are not given the earlier emphasis. This blunts the call to ethical discipleship” (“Pietism, ‘Heartfelt Religion,’ and the Brethren in Christ,” Brethren in Christ History and Life, December 2005, p. 459).

Back to my question Three basic streams of influence converge in shaping the Brethren in Christ: Anabaptist, Wesleyan, and the modern American Evangelical movement. The second of these, Wesleyan THE MESSENGER November 15, 2006

holiness teaching, is the kind of evangelicalism I identify with most closely. I take in the more recent Evangelical emphasis, understood as commitment to doctrine and to justification by faith, to the extent that it reinforces the first two strands.

What Anabaptism and Wesleyan Evangelicalism share is critical for the way I identify myself.

These two streams connect in a clear experience of God’s presence in the life of the believer. As Menno Simons quoted, “No other foundation can anyone lay than that which is laid in Christ Jesus.” Faith in Jesus Christ, a personal relationship with Jesus Christ, is the foundation on which we build our lives. So far the Wesleyan and Anabaptist streams of influence agree.

Further, these two streams connect in a deep desire to follow God faithfully, to exhibit what Ron Sider calls “a searing holiness.” Mennonites call this discipleship. Sometimes the more generic evangelicalism of recent years, as Keefer reminds us, seems to reduce the Christian faith to assent to justification rather than regeneration; but, in fact, even mainstream evangelicalism in the United States is rediscovering the importance of discipleship or holiness.

I invite readers to survey recent issues of Christianity Today to see how thoroughly Evangelicals are grappling with all kinds of issues from the right to life to caring for planet Earth. (Go on-line at www.christianitytoday. com for current wrestling with recent fighting between Hezbollah and Israel.

Clearly, Evangelical thought goes far beyond justification.)

It is in this bringing together of piety and obedience (to refer back to the title of the Brethren in Christ history) that I locate myself as an Anabaptist and an Evangelical. My desire for faithful living has no engine to drive it without a passionate commitment to Jesus Christ. My experience of God’s love and my love for God have no adequate expression without discipleship.

Of course, both piety and obedience are present in the Mennonite experience; but it seems to be part of our DNA to lean more heavily on THE MESSENGER November 15, 2006

the side of obedience and discipleship: so much so that we sometimes accuse those who seek deeper experiences of God’s presence of being too emotional or reductionistic in their faith.

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qually, Evangelicalism at its best also embraces piety (experience) and obedience (discipleship); but it seems to be part of the Evangelical DNA to reduce Christian faith to experience or doctrine. Perhaps this tendency reflects an unconscious accommodation to our culture, in which religious faith is acceptable when it is private and out of public view.

In both cases, bringing together our mutual tendencies helps keep the balance between seeking God’s face and following God faithfully. In saying this, I only repeat the obvious: God calls us to love him more than anything else in this life, and to express our love for God through the way that we treat people around us in our world.

If piety and obedience are separated, if the Evangelical and the Anabaptist impulses in our lives are cut off from each other, then we really do have a problem. We become what Sider calls “one-sided Christians.” I want to be a whole T Christian: Evangelical and Anabaptist. M Daryl Climenhaga, D. Miss., is an associate professor of global studies at Providence Theological Seminary (Otterburne, Man.). He was ordained as a minister within the Brethren in Christ Church and is recognized as a minister within Mennonite Church Canada.

Celebrate World Fellowship Sunday!

Is your congregation planning to celebrate its family connections?

Mennonite World Conference celebrates being a global family of Anabaptist believers in January. In 2007 there are two dates for congregations to choose from. January 21 (listed in the EMC Memo Calendar) is the date of the first Anabaptist baptisms in Zurich, Switzerland, in 1525. In a normal year WFS is celebrated on the fourth Sunday, which would be January 28.

The counsel from a MWC spokesperson is that churches should feel free to decide for themselves if they would prefer to celebrate on the actual day of the first Anabaptist baptisms or a week later. Either Sunday is fine.

Mennonite World Conference “is a communion (Koinonia) of Anabaptist-related churches linked to one another in a worldwide community of faith for fellowship, worship, service, and witness.” The EMC is formally part of MWC. MWC/EMC 9

?

Christian Evangelical Anabaptist

All of the Above!

Dr. Pierre Gilbert Coordinator, Winnipeg Centre for Ministry Studies

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vangelical or Anabaptist? To ask the question is to admit there is in Mennonite circles significant discomfort around these labels. And there is more at stake than a misunderstanding. Though rarely voiced and publicly acknowledged, there are substantial issues that divide Mennonites.

Many of those who militantly define themselves as Anabaptists are often motivated by a desire to distinguish themselves from the evangelical movement, particularly its pesky American version.

American evangelicalism is often seen as too closely aligned with the political right with its pro-Israel stance and its perceived lack of respect for the environment.

The Anabaptist peace position is said to be incompatible with the militarism found in American culture and to a great extent in evangelical churches. And, while not always acknowledged, many do not feel at ease with the evangelical emphasis on personal faith and presenting Christ as the only way to God. Much of the tension between hard core Anabaptists and evangelical Mennonites does not simply emerge out of misperceptions or a lack of mutual understanding. There are real and substantive differences that divide them. They cover the spectrum of political ideology and, theologically, spread to the heart of the Christian faith: The nature of Christ.

While some may contend that politics and religion should remain separate, the reality is that they do not. Political ideology, in its broadest sense, seamlessly intersects with theology. They are inextricably intertwined. These ideological and

theological differences create the tensions Mennonites are experiencing.

Saviour or Super Gandhi?

Much of what passes for Anabaptism today is often a subtle repackaging of left-wing liberal ideology. I recognize that people may hold to variously nuanced ideological positions from the far left to the far right. The reality, though, is that Canadian Mennonites tend to identify with one side or the other of the ideological spectrum.

Though it is not always the case, there frequently appears to be an organic link between an ideological position and where we land theologically. One cannot reduce the tensions among Mennonites to the old conservative-liberal distinctions.

In some sectors of contemporary Anabaptism, the extreme left-wing catechism is faithfully adhered to. Its tenets are easily identifiable: • All cultures and religions are equally good.

• Christianity is just one religion among others, and has been, along with Western civilization, the cause of most of the environmental and social problems we face today.

• Jesus’ main contribution to history was his teachings on peace.

• The only significance of the cross is in its exemplary power: Jesus died to show us the power of non-violence, and as we follow his non-resistance example, we too will overcome evil.

• American power and capitalism are the great evils of our time and the root causes of world instability, exploitation, and global terrorism.

Mennonites are in the grip of a spiritual war—not one that centres on demons, but on our understanding of who Christ is.

The main battlefield is not the role of women in the church, whether to sing hymns or choruses, or whether our members should be more environmentally conscious. While these issues

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Mennonites are in the grip of a spiritual war—not one that centres on demons, but on our understanding of who Christ is. The main battlefield is not the role of women in the church, whether to sing hymns or choruses, or whether our members should be more environmentally conscious. While these issues are important and must be addressed, in the big scheme of things they are but minor skirmishes.

are important and must be addressed, in the big scheme of things they are but minor skirmishes.

Throughout the Church’s history, the battle for the faith is fought on the field of Christology. This issue makes or breaks churches and denominations, and it will ultimately determine whether Mennonites survive as a dynamic religious movement.

A controversy emerged during an Anabaptist consultation on 11

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Do Mennonite Anabaptists have a contribution to make to both the broader church and society? Yes! We can add our two cents’ worth on community, discipleship, and peace. But the greatest contribution we can make is to continue to be a community of believers profoundly committed to Scripture’s authority, to calling people to conversion to Jesus Christ for the forgiveness of sins, and to appealing to the Holy Spirit’s power to live as children of God.

Islam in 2003. According to Gordon Nickel, who teaches missions at the ACTS seminary consortium in Langley, B.C., participants divided into two groups about what it means to do mission.

Some felt the missionary enterprise is an exercise in dialogue to help others discover the Gospel of peace in their own culture. Jesus is presented as the one who shows us the “way of peace.” Peaceful co-existence and “reconciliation” are humanity’s most important needs. This can be achieved by showing that all religions have a peace teaching and by seeking to coax it out.

But as Gordon pointed out, as sophisticated as this sounds, this approach is often condescending and paternalistic, since not all religions encompass peace as a basic value.

The other group stated that while dialogue is certainly part of the enterprise, the missionary’s ultimate task is to present the person of Christ as the answer to human sin. The fundamental mandate is not to help someone discover peace elements compatible with the gospel. The gospel’s central focus is to call all people to recognize their desperate condition without Christ and to turn to him for personal redemption.

Sadly, in an effort perhaps to satisfy the imperatives of political correctness and an obsessive urge to create a distinct identity, my impression is that a significant segment of North American Anabaptism is moving towards a Christology that majors on Jesus the gentle teacher, the social peace-maker, or, as I call him, Super Gandhi.

That is not good news for Mennonite churches. Super Gandhi is not a good seller. The mainline churches, both here and in Europe, have beat us to the punch. Now they are virtually dead. Churches that preach Jesus the Redeemer thrive. It’s as simple as that!

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What happened at the Anabaptist convention on Islam in 2003 was unfortunate for another reason: Nobody paid any attention. It was hardly a blimp on denominational radars. Lack of leadership? Media indifference or self-censorship? Fear of divisive controversies? Your guess is as good as mine.

Even if it had made waves, my suspicion is that it would have had little impact on the local church scene. This ideological war will probably not erupt in any significant way in Mennonite pews.

Dissatisfied Mennonites do not protest much anymore; they vote with their feet and their wallets. They move to churches that generally reflect their ideological and theological stance and support organizations that do the same. Many Mennonite churches and institutions are experiencing serious membership losses and struggling with finances for this reason. Unfortunately, many of us are in denial and pretend all is well.

Christian first!

Evangelical or Anabaptist? I define myself first and foremost as a Christian. We would do well to listen to Canadian Mennonite University president Gerald Gerbrandt who, in Who is a Mennonite? reminds us of that simple truth. With Menno Simons and the early Anabaptists, we identify ourselves as followers of Christ and our ultimate authority is the Bible.

Secondly, I identify with the broader evangelical movement because of its emphasis on Scripture, Jesus as God’s solution for sin, evangelism, and hands-on social action.

Thirdly, I identify proudly with the Mennonite family. I have been a member of the Mennonite Brethren Church and have served the larger Mennonite family for over 20 years. This is my spiritual home. Am I an Anabaptist? Most certainly!

Do Mennonite Anabaptists have a contribution to make to both the broader church and society? Yes! We can add our two cents’ worth on community, discipleship, and peace.

But the greatest contribution we can make to both church and society is to continue to be a community of believers profoundly committed to Scripture’s authority, to calling people to conversion to Jesus Christ for the forgiveness of sins, and to appealing to the Holy Spirit’s power to live as children of God. If Mennonites exchange Menno Simon’s evangelical faith for a politically correct ideology whose shelf life will be as brief as an overripe banana, then Anabaptism will indeed stop being a T transformative faith. M Pierre Gilbert. Ph.D., is program coordinator of Winnipeg Centre for Ministry Studies, and a professor at Canadian Mennonite University and Mennonite Brethren Biblical Seminary. He is an ordained MB minister.

THE MESSENGER November 15, 2006

with our churches

Missions for every generation La Crete, Alta.: La Crete Christian Fellowship celebrated its annual EMC missions conference on September 29– 31.

The guest speaker for the conference was Foreign Secretary Ken Zacharias (who overseas fields in Mexico, Paraguay, and Nicaragua) with missionary guests Lester and Darlene Olfert (Nicaragua), Joanne Martens (Paraguay), Albert Martens (Athletes in Action Canada), Esther Penner (Wycliffe Canada), and Henry and Anne Boehlig (Youth for Christ, Calgary).

An offering was taken each evening with a goal of $15,000 for various projects, including Gethsemane Orphanage (Nicaragua), AMAR Drop-In Centre (Paraguay), Athletes in Action (Canada), and scholar sponsorships (Mexico). The goal was, indeed, reached and surpassed!

The weekend was complete with praise and worship, reports, prayer, preaching and (of course) eating. It was a great opportunity for friends to reconnect, especially those who shared in work experiences together in other countries.

We praise the Lord for those who answer the call to serve.

Cora Winsor

Anne and Henry Boehlig, Youth for Christ

EMC missions foreign secretary Ken Zacharias and Albert Martens, Athletes in Action

Darlene Olfert tells a children’s story.

Summer celebration evening Swan River, Man.: When we look around at the beauty and majesty of creation, we can’t even imagine what the Lord has in store for us in heaven. This was our focus as we gathered at the home of Don and Darlene Buhler for a Summer Celebration Evening.

Don’s talk consisted of a focus on creation: God takes pleasure in His creation. He gave it all so generously.

Everything is ours to enjoy. Revelation 4:1–11 starts to describe our God in His extravagance; he gives us glimpses of a future glory.

During the evening we heard many testimonies of reflection and God’s grace of what had gone on in the summer months.

Coming together after the summer was a great way to reconnect with everyone and learn what ministries people had been involved in. Many of our youth and

Baptized in June at Madge Lake were Allison Peters, Dexter Bird and Deanna Hohn. Pastor John and Connie Reimer stand with them.

THE MESSENGER November 15, 2006

13

adults are involved with the two camps we sponsor. Steeprock Bay Bible Camp (about one hour north of Swan River) is a camp primarily focusing on native kids.

Camp is a vital source of communicating God’s love to these children and the counselors are very busy connecting with the kids. Our church also takes two weeks to cook at Madge Lake Bible Camp, Sask., and they serve over 100 people a day!

Some of our youth were also counseling or helping cook at Madge Lake.

Our annual Sunday school kick off was September 17 with a pork-on-a-bun meal after the church service. Last fall with our focus on the 40 Days of Purpose we initiated a big change by having our Sunday school time (for ages three to 12) during the last half of the worship service.

In this way teachers teach in blocks of four to five Sundays and then take off a month or two.

More adults are teaching, with the youth being helpers or teaching. We’ve had a positive response to this change and are looking forward to growth in this area.

Through our offerings we are sponsoring a child from Compassion Canada.

Karen Peters

Saying goodbye: Kelley Gibbings (far right, back row) and her daughter Alicia (front row, second from left) left our church family for Winnipeg in July. Kelley’s shown here with some of her CBF friends. We miss you!

Missions emphasis month Steinbach EMC (Man.): October is Missions Emphasis Month in our church.

Stan Hamm was the morning speaker for the first two Sundays. His first message was The Priority of Priorities. In his case he took his text from the Old Testament books of Haggai and Ezra and the rebuilding of the temple. His message on October 8 was on a thanksgiving theme: In Everything Give Thanks.

Dave Sharp on October 15 spoke on Obeying Standing Orders and also went to the Old Testament for his text. The background consisted of the Israelites under Philistine oppression (1 Samuel 13). He likened Jonathon to a missionary who obeyed God (Isaiah 14:11–23).

He then reminded us that we too have standing orders (Acts 1:8).

On October 22 Jean Barsness was our speaker. She talked about building altars.

“I’ve built many altars,” she said. Jean’s first husband, Gil Reimer, was killed when they were missionaries in Panama in 1974. Later she remarried and taught missions at Briercrest. She is presently involved as a missions consultant in CrossTraining, based in Calgary.

On October 29 we had two missionaries, Grace Thiessen and Paul Thiessen, speak to us. Grace is with Wycliffe in southern Mexico, while Paul

14

Jean Barsness (right) in conversation with Arden and Helen Thiessen at Steinbach EM Church on October 22.

and his wife Lois are in Burkina Faso, Africa. Grace is involved in translating the Scriptures into the Zapotec language.

Paul spoke on God is a Missionary God. He traced this theme through the Old Testament and on into the New Testament.

Dave K. Schellenberg

Paul Thiessen with Grace Thiessen at Steinbach EM Church on October 29.

THE MESSENGER November 15, 2006

faith in action Monica Goertzen

Overwhelmed by the big picture?

I

was asked to join the EMC Social Concerns Committee early this year. To be honest, I didn’t really know anything about it. After questioning, praying, and pondering, I said yes, but I was troubled about my ignorance.

Chances are that I was not alone, and this could prove helpful. If I didn’t know much about the scope of the EMC, despite being a member for 20 years and being fairly involved in the local congregation, there was great potential that many young, busy families were in the same boat. Additionally, it isn’t easy for me to globally minded; my mind can’t grasp it very well.

Problems across the globe are better known as a result of media and, as such, become so overwhelming that one loses sight of what is possible. I view my role against injustice as being less than adequate—pathetic, really— but there is a glimmer of hope that I can contribute.

Yes, I am waking up to the fact that the choices I make have an effect somewhere and that, as a socially

It is an awakening that pulled me out of the self mode and into a realization that we do have a larger accountability to others around us. We are called to be followers of Christ. Not followers of ourselves or the media or of tradition. Not followers only if it is convenient for us. conscious person, I need to put into practice what I know now can do good (or least minimize harm), even if the results seem minuscule down the road.

It is an awakening that pulled me out of the self mode and into a realization that we do have a larger accountability to others around us. We are called to be followers of Christ. Not followers of ourselves or the media or of tradition. Not followers only if it is convenient for us.

I apologize for not being more aware and sensitive

THE MESSENGER November 15, 2006

to global issues and in what ways we cause injustice by consumer choices—such as HIV/AIDS, war-torn countries, poverty, sweat shops, and the child sex trade.

When the big picture is overwhelming, the big picture is still made up by individuals. Those individuals have a face and those faces are also here among us.

“I am only one, but I am still one,” said Helen Keller (1880–1968). “I cannot do everything, but I still I can do something. I will not refuse to do the something I can do.”

I am a Home Care Nurse and I try to leave each person touched by my compassion and care. Physical health care needs are not my only focus. Dignity and respect are priorities for how I treat each individual. I see poverty and social marginalization frequently. Most would be appalled at what we overlook in our backyard as we anxiously wonder at what is occurring half a world away.

If you are like me and have difficultly fully grasping the injustice far away and what can be done, I challenge you to think for a moment about the poor and lonely among us. Try to notice those with mental and physical illness.

Let your mind and heart be open to how you can make a difference in their lives. A smile and a greeting is a start.

It shows that the walking invisible really are visible. If you can believe that, they might too.

Micah 6:8 reminds us, “And what does the Lord require of you? To act justly and to love mercy and to walk T humbly with your God.” M Monica Goertzen (Steinbach EMC) is a member of the EMC Social Concerns Committee.

15

window on missions Len Barkman

Focus on Uzbekistan

O

n a recent visit to Uzbekistan I had the privilege of seeing God at work through the lives of his faithful followers. Uzbekistan has a predominately Muslim population with a secular government tightly controlling and repressing religious freedom.

In recent months the country has taken an increasingly aggressive stand against western development workers. Today virtually all of these workers, including those who are part of the EMC team, have been required to leave the country. The likelihood of re-entry visas seems to be very remote at this time.

Uzbeks who decide to follow Christ do so under the threat of intense persecution by the state, by society, and by the family. Becoming an open follower of Christ will most likely lead to loss of job, loss of status in the community, and might also lead to physical harm and periods of imprisonment.

In spite of these huge challenges many are finding a personal relationship with Jesus and experiencing the power of the Holy Spirit in giving strength to overcome social pressures to conform. It is amazing to see the

be found, would be found in Islam. When she was again confronted with the gospel at a later time she gave her heart to Christ and became a bold and vibrant believer.

She saw several of her siblings come to Christ.

She continues to pray fervently for her father who has been physically abusive towards her for the decision she has made. She smiled as she mentioned that her father had recently started to read the Bible in order to find fault with the teachings of Scripture.

These are the people our workers have helped to mentor, encourage, and teach. The expatriate workers may no longer be in the country to fill this role, but as we pray and as the power of God prevails, national believers will be empowered to build his church in a country that desperately needs this message of hope.

May we also stand with our workers who are now in a neighbouring country, seeking the Lord’s direction for T ministry. M

In spite of huge challenges many are finding a personal relationship with Jesus and experiencing the power of the Holy Spirit in giving strength to overcome social pressures to conform. It is amazing to see the joyful witness of those who experienced the love of Christ in their hearts. joyful witness of those who experienced the love of Christ in their hearts.

I was impressed by the testimony of a believer who has suffered considerably for the cause of Christ. His quiet and peaceful nature held no bitterness. When asked about the physical welfare of his family he simply pointed upward to say that God would provide.

Among other ways of ministering to his neighbours, he and his wife are taking in special-needs children from overcrowded and under-funded state-run orphanages and giving these children a caring home.

Christian families are encouraged to engage in these nurturing ministries to graphically illustrate the power of the love of God. A young woman told her story of years spent searching for truth. While in university she had heard about Jesus from a western worker. For seven years she struggled with her belief that peace of heart, if it was to 16

EMC Ministerial Retreat

December 2–4, 2006 Speakers: John and Anne Neufeld Location: Pinawa, Man. 204-746-8360

THE MESSENGER November 15, 2006

stewardship today Edwin Friesen

Christians and discounts

T

here are churches and related agencies that believe the public should support them and their cause by offering a discount on the goods and services they buy. If they purchase groceries for their church retreat, they expect a percentage discount on the bill. If a roofer is called to fix a leak in the roof of the church, often prices (and contractor) are squeezed for the benefit of the church.

Some Christian leaders assume a similar approach to their personal purchases believing that since their paycheque comes from the church or a church based agency, retailers should provide a discount on their purchases. If they need a car, they expect the dealership to shave a thousand dollars off the price because they are in ministry. If they shop for clothes, they expect a preferred price.

I well remember the first time it happened to me. I was buying a suit from a retail store whose owner was a fine Christian. Their company practice, the sales person explained “was to give Christian leaders a 10 percent discount on all purchases in the store.” Though I accepted, I felt awkward. I wondered what the church I

If discounts are offered, that is fine. But it is another matter entirely when the church or related staff act as if they are entitled to preferred pricing, putting retailers into a squeeze. Maybe Christians in particular should pay full price so that our brothers and sisters in the retail business can continue serving those who may be a credit risk.

pastored would think if they knew. I wondered what the sales person thought of the practice.

If discounts are offered, that is fine. Some retailers, wanting to support God’s work through their profession or business, freely offer a discount to church related staff and agencies and that is admirable. May God reward their generosity! But it is another matter entirely when the church or related staff act as if they are entitled to preferred pricing, putting retailers into a squeeze. Maybe Christians in particular should pay full price so that our brothers and sisters in the retail business can continue serving those who may be a credit risk.

Many businesses, desiring to be good corporate citizens, set aside a percentage of after tax earnings to give back to the community as social capital, for the betterment of the community. For Christian agencies to benefit from this generosity, along with other community agencies, is fine, but even here we should not assume that to be our entitlement. For Christians to expect the “world” to pay the freight for the work of the Church seems incongruous. What is the image left in the mind of the retailer? The Church is too cheap to pay their own way?

Recently a small town Christian grocer mentioned that profit margins in the retail business were slim, making it difficult to operate without the economies of a scale enjoyed in larger centres. When a large box store opened shop in a nearby town, the problems were exacerbated. Sales dropped significantly as people drove the ninety kilometres to save on their purchases.

But one thing didn’t change. Local church and community people continued to ask for discounts and donations even though they did their major shopping elsewhere. Though the grocer wanted to be generous, it was difficult.

Maybe it is my pride. Maybe it is my stubborn desire to be self-sufficient. Or, maybe the answer lies in another direction entirely. Maybe we shouldn’t expect the “world” to pay for kingdom work. If they offer, fine.

T Expect it? No. M For stewardship education and services, contact your nearest Mennonite Foundation of Canada office.

Abbotsford – Dave Kroeker, 1-888-212-8608; Calgary – Gary Sawatzky, 1-877-717-0708; Niagara – Darren PriesKlassen, 1-888-212-8731; Kitchener – Mike Strathdee, 1-888212-7759; Winnipeg – Edwin Friesen, 1-800-772-3257.

THE MESSENGER November 15, 2006

17

C.O. history explored in Winnipeg Every seat was filled at a weekend history conference at Winnipeg on October 20–21, exploring issues related to war and conscientious objection.

The unwavering stand against military service during World War I and World War II was discussed by speakers representing several faith groups, including Mennonite, Doukhobor, Quaker and Jehovah’s Witnesses.

Although the speakers and audience were keenly supportive of conscientious objection, they noted the historic commitment to pacifism is in danger of eroding.

Conrad Stoesz, the archivist at Mennonite Heritage Centre in Winnipeg, reflected on the historical negotiations between Mennonite church leaders and the Canadian government to establish the alternative service program during World War II. He read an excerpt of a heated exchange between a Mennonite church leader, Rev. Jacob H. Janzen and Major General LaFleche.

“La Fleche asked the delegation, ‘What will you do if we shoot you?’ That was too much for Janzen, who had survived several desperate situations in the Soviet Union,” said Stoesz.

“Obviously agitated, he replied: ‘Listen General, I want to tell you something.

You can’t scare us like that. I’ve looked down too many rifle barrels in my time to be scared in that way. This thing is in our blood for 400 years and you can’t take it away from us like you’d crack a piece of kindling over your knee. I was before a firing squad twice. We believe in this!’” More than 60 years later, Janzen’s comments prompted a spontaneous applause from the audience.

But Harry Loewen, Professor Emeritus of Mennonite History and Studies at the University of Winnipeg, said he fears that Mennonite church leaders and their congregations are losing their strong convictions to uphold this founding principle of the Mennonite church.

“It is important that we deal with these issues now,” he said, noting he has heard people from Mennonite churches say that the historical peace position of the Mennonite church is not relevant today. “I disagree,” he added. “This principle must not be abandoned. It must be strengthened.”

Other speakers noted conscientious objectors have made many worthwhile contributions during and after wars, but their stories remain virtually untold.

“Files on conscientious objectors

18

Conscientious objectors building the road in Jasper, Alberta, in 1941. (Mennonite Heritage Centre Archives)

were intentionally destroyed because archivists thought this was not worth keeping,” said Jim Penton of the University of Lethbridge.

Several speakers discussed the contributions made by 11,000 men, mainly Mennonite and Brethren in Christ, who participated in the civilian based alternative service program during World War II. They planted trees, fought forest fires and built roads, but when the war was over this work was not recognized.

Some speakers insisted that conscientious objection is not just a thing of the past. Lisa Martens, who has served with Christian Peacemaker Teams in Iraq, Colombia and northwestern Ontario, said, “Now is a very good time to be a CO.” She urged the audience to resist war and militarism by withholding payment of the military portion of their taxes, speaking out against Canada’s military industry, and supporting American war resisters who seek refuge in Canada.

Christian Kjar, a U.S. marine deserter in Canada, told his story of becoming a CO. He joined the marines after high school because his family could not afford to provide him with a college education.

But through boot camp and military police training, he became increasingly disillusioned with what the military was all about.

Just days before Christian was to be deployed to Iraq, he heard a clear call from God that he should not kill. He got on a bus for Canada the next day.

Currently he is living in Toronto where he and other U.S. war resisters are seeking refugee status.

The conference was hosted by the Chair in Mennonite Studies at the University of Winnipeg and sponsored

by Mennonite Historical Society of Canada (Divergent Voices), Mennonite Central Committee Canada and Manitoba Mennonite Historical Society.

MCC

Food for Fun and Fellowship is back!

For any questions or more information, please do not hesitate to contact Melanie Frayle at 204-3554060. Mail order forms to Melanie at: Box 8, Grp. 18, RR 1 Steinbach, MB R5G 1L9 Please send ___ copies of Food for Fun and Fellowship to: _______________________________________ _______________________________________ _______________________________________ ____ cookbooks at $16.00 each

$________

add shipping and handling rates as below

$________

TOTAL ENCLOSED

$________

1 book to Manitoba and western provinces $ 8.50 2–5 books to above provinces $10.50 1 book to Ontario and eastern provinces $10.25 2–5 books to above provinces $12.25 For orders larger than 5, phone (204) 355-4060.

THE MESSENGER November 15, 2006

shoulder tapping MENNVILLE CHURCH (EMC) seeks a part- or full-time pastor. Experience and education expectations are flexible. Mennville Church is a congregation of about 100, located in the Interlake area of Manitoba and close to Hecla Island, in a predominantly agricultural area.

Contact Wes Barkman at 204-378-2778 (wbbarkmn@ mts.net) or Roland Friesen at 204-378-2907 (rfriesen@ riv.mb.ca). Conference pastor David Thiessen can also be contacted at the EMC national office (204-3266401).

ENDEAVOUR FELLOWSHIP Chapel in eastcentral Saskatchewan, with a congregation of about 50, is currently looking for a pastor. Contact Tom Treen (Elders’ Chairman) at 306-547-3383 or tdpromise@sasktel.net.

MORRIS FELLOWSHIP Chapel, a church of 100 members located in the town of Morris, Man., is looking for a senior pastor. Contact Ernie Siemens at 204-746-8342 or e-mail siemensj@mts.net.

LA CRETE Christian Fellowship (La Crete, Alta.) is looking for a senior pastor to continue to nurture and spiritually grow this well established church of about 400 regular members. LCCF is located in Northern Alberta, and its service to God is based on the core values of a commitment to teaching God’s Word and outreach to the community.

The senior pastor will lead the church to engage in a fellowship of worship, compassion, training, ministry and application. He will work well in a team environment to proclaim the gospel to believers and unbelievers, and to care for the church’s members and other persons in the community. The applicant must have a strong and growing relationship with God, as well as with his family.

If you are interested, we invite you to prayerfully consider this opportunity. Contact the search committee by emailing billmel2@telus.net or abstcam@telus.net, or contact Bill Driedger at 780928-2850.

THE EMC invites applications for the senior administrative position of General Secretary.

Responsibilities: Serve as Executive Secretary for the Board of Missions, General Board, and Board of Trustees; provide management of conference finances; coordinate conference events; provide management role of national office.

Applicants should have experience and training in areas of financial management and missions administration with strong communication skills.

A job description is available upon request. Duties to commence September 1, 2007. Please request an application form from the office at 204-326-6401, fax 204-3261613, emconf@mts.net. The application and resume can be addressed to EMC Moderator Ron Penner and forwarded to the same addresses or to 440 Main St., Steinbach, MB R5G 1Z5.

THE MESSENGER November 15, 2006

A SMALL school based in Kabul, Afghanistan, seeks a Christian trained teacher (for international children whose parents work as volunteers to help the local people) from January to April 2007 for grades one and two. Must be a team player, able to cope in a challenging situation, and raise your own support. Contact persdept@iamafg.org.

RICHMOND PARK Mennonite Brethren Church, a congregation of about 300 people in the growing, mid-sized city of Brandon, Man., seeks a youth pastor who is passionate about leading and discipling youth. Please send in resume and three references to Reinhold Kramer, 43 Noonan Dr., Brandon, MB R7B 0V7. For information, e-mail Kramer@brandonu.mca or phone 204-727-7344.

NICARAGUA MISSIONS Exposure Workteams!

Looking for a vacation with a purpose? Join a volunteer team to assist in a building project (dormitories for Gethsemane Orphanage or Tabernacle renovation at Camp Maranatha).

Each team will consist of eight to 10 people.

Visit churches of the Fraternity of Evangelical Mennonite Churches and experience the culture and hospitality of Nicaraguan believers. Experience Nicaragua’s lakes, volcanoes, and sun.

Possible dates: January 26 to February 7, February 16 to March 2, March 16 to 30, 2007. Estimated cost per person: Canadian $2,200 (includes airfare, local travel, food and lodging). Airfare price may vary at time of ticket purchase.

Team Coordinators: Lester and Darlene Olfert.

For information and application forms, contact Ken Zacharias, foreign secretary, EMC Board of Missions, 440 Main Street, Steinbach, MB R5G 1Z5; 204-326-6401; emcken@mts.net.

THE EVANGELICAL Mennonite Mission Conference has an opening for a permanent part-time accountant-business administrator in its Winnipeg, Man., office (FTE 50–60 percent, with flexible work arrangements). Th is involves preparing accounting records, fi nancial reporting and statements, budget preparation and income tax reporting, banking and cash transfers, administration and coordination of employee benefit plans, administrative and office support activities.

The person should have experience as an accountant working with computerized records and interpersonal skills in a small office team setting; an asset is a broad knowledge of non-profit income tax matters.

EMMC holds to the Anabaptist-peace position with member churches in Canada, USA, Mexico and Belize (www.emmc.ca). Submit your confidential application/resume by November 24, 2006, to The Moderator, EMMC, Box 52059, Niakwa PO, Winnipeg, MB R2M 5P9.

GOING WEST, young man? Or woman, or couple, or family? Alberta is indeed a land of opportunity!

If you are anticipating or considering relocation to Calgary, we invite you to join us at Fish Creek Christian Fellowship as we reach out to South Calgary with the love of Christ. This city is growing

and we want to grow with it. We’re excited to see what God might do as you bring your creativity and gifts and offer them to Him with us. For information about our church, please contact interim pastor Ray Landis at 403-938-0063, or email rllandis@telus.net.

PARAGUAY MISSIONS Exposure Workteams! Are you interested in joining a volunteer work team this winter? Location: High Refuge HIV/AIDS Centre in Asuncion. A second storey will be built on the existing High Refuge building. The team will assist in setting up temporary rental quarters and remove the building’s roof in order for the storey to be built.

The team will also visit other EMC ministries and Paraguayan churches; it will experience the culture and hospitality of Paraguay.

Possible Dates: January 16 to February 6, 2007 (three weeks).

For costs, application forms, and information contact Ken Zacharias, foreign secretary, EMC Board of Missions, 440 Main Street, Steinbach, MB R5G 1Z5; 204-326- 6401; emcken@mts.net.

OPPORTUNITY OF a lifetime: Teaching English in China! Qualifications required: fluent English speaker, minimum of undergraduate degree, a living faith, teaching experience, TESOL training advisable but not required, cross cultural adaptability. Benefits: Accommodation and salary provided; making a difference in people’s lives; exposure to Asian culture and language; opportunity to be light, salt, and fragrance. For information, contact EMC missions, phone 204326-6401; fax 204-326-1613.

HAVENGROUP FOUNDATION board members needed for EMC-sponsored elder care organization in Steinbach, Man. Do you have a passion to serve the more vulnerable members of our society? Do you get excited about being a change agent and vision builder? Can you commit to four to five meetings per year, plus some additional minimal project development time? If you have answered yes to the questions above we want to meet with you and discuss our current and future plans and how you could fit into those plans.

HavenGroup Foundation is the fundraising arm of all HavenGroup partners, which include Rest Haven Nursing Home, Woodhaven Manor, Ashwood Apartments, Birchwood Apartments, Cedarwood Supportive Housing and Parkview Apartments of Steinbach. Inasmuch as you bless others with your passion, skills and time, you too will be blessed. Contact Marlin J. Roth at 204346-5004 or mrothhg@havengroup.ca for details.

Together we can meet the needs of those we serve.

THE EMC Archives Committee invites volunteers within driving distance of Steinbach, Man., to assist with organizing back issues of The Messenger (for distribution to other archives), typing of an index of vault holdings, entering descriptions of files onto a computer database, and more. The ability to type is necessary. Computer training is provided. Flexible hours. Contact Terry Smith at emcterry@mts.net; 204-326-6401.

19

KIDS’

corner Loreena Thiessen

D

o you know anyone who is two years old?

When you are only two there are many things you cannot do. Mother says, “Do not bite!” or “Do not hit!” or “No! You cannot go outside today because it’s too cold” or, maybe, it’s too wet.

Suddenly the two-year-old discovers that she can say “No!” too. Then she says it a lot. When it’s bath time she says “No!” and runs in the opposite direction.

When it’s bedtime she shakes her head and says, “No!” Sometimes it’s a game, but mother is always serious about going to bed and having a bath.

“No!” is a powerful word. As you get older you will have to make decisions and choices about many things.

Knowing how to say “No!” is very important.

Consider three different situations. The first is with your friends. Your friends decide to laugh at or make fun of someone just because she wears different clothes or her hair isn’t quite right. You will have to decide. Will you laugh too? Will this hurt her?

Would it hurt you?

You can say “No! I will not be a part of something that will hurt someone else.”

The second situation is one where a stranger, or anyone, asks you to do something or go somewhere that is unfamiliar to you, or dangerous, or it just doesn’t feel right. You can say “No!” The third situation is one where a friend, or a friend of a friend, asks you to try smoking, drink alcohol, or try drugs. You will have to decide. Will you try to smoke? Will you drink alcohol? Will you try drugs?

You can say “No!” Why should you say “No!”?

You should say “No!” to anything that could hurt you or others.

Making the wrong choice

just once could put you in a dangerous spot. Trying something once makes it easier to do it the next time.

Trying could bring danger or harm to you or someone else.

Words have power. Jesus knew this. When he said to the fig tree, “Let no one eat fruit from you ever again,” no one ever did.

How is the word “No!” powerful?

Saying “No!” lets others know where you stand; they know what you believe about something. Saying “No!” shows your character; your friends will know you do not do drugs, alcohol or smoke.

T Read James 4:11 and Proverbs 15:1–2. M

Making a “No!” List As an activity, make a list that begins like this: I will say “No!” when _____________________________.

List as many things as you think you should.

When you are only two there are many things you cannot do.

Mother says, “No!” Suddenly the two-year-old discovers that she can say “No!” too. Then she says it a lot. Sometimes it’s a game, but mother is always serious.

PAGE 20

THE MESSENGER Evangelical Mennonite Conference 440 Main Street Steinbach, MB R5G 1Z5 Publications Mail Agreement #40017 62 PAP Registration #9914

Answers to word search for October 18: 1. Marah; 2. wood; 3. starve; 4. quail, bread; 5. strike; 6. cried, Lord

A Powerful Word