The Messenger January 2021 by The Messenger

The Messenger a publication of the

Evangelical Mennonite Conference

Volume 59â&#x20AC;&#x201A; No. 1 January 2021

A Biblical Theology of Human Sexuality page 10

ALSO INSIDE: Being Christian in a Secular Society page 6 Hermeneutical Fallacies and Sexuality page 13 Same-Sex Sex and Romans 1 page 16 ISTOCK

Same-Sex Attraction, Pastoring and the Church page 19 Churches, Conference Budget Affected by Pandemic Challenges page 22

Editorial

Scripture on the Proper Use of Scripture

n this issue, Darryl Klassen describes some ways Christians can abuse scripture in his article, “Hermeneutical Fallacies and Sexuality.” One way, he says, is that “scripture can be used ungraciously, as a weapon, to ‘beat down’ the other.” This is an aspect of scripture’s use that has often concerned me. There are descriptions in the Bible of God’s word as a weapon—not against people, but against “the spiritual forces of evil in the heavenly realms” (Ephesians 6:12). In Ephesians 6:17, “the sword of the Spirit, which is the word of God” is our God-given weapon against “the evil one” (v. 16). We see this principle in action when Jesus resists temptation in the wilderness (Matthew 4:1–11, Luke 4:1–13). Hebrews 4:12 describes the word of God as “alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.” The push here seems to be towards self-examination in light of God’s word, not judgment of others. Another way we can improperly use scripture is taking verses out of context. A popular instance of this is quoting Jeremiah 29:11 as if it applies to me as an individual: “‘For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future.’” When we look at the context, it’s clear that this is part of a “letter…to the surviving elders among the exiles and to the priests, the prophets and all the other people Nebuchadnezzar had carried into exile” (29:1). The “you” here is plural, not singular, and refers to the nation of Israel. Preceding Jeremiah 29:11 are verses 4 through 10, where the

Lord instructs his people to “seek the peace” of Babylon, to settle down there because that is part of his plan. In his article, “Being Christian in a Secular Society,” Gordon T. Smith explores a proper application of this passage and describes ways we can live faithfully as Christians in our modern-day society. What, then, does proper use of scripture look like? Some guidance can be found in Psalm 119. Although written about God’s law, we can draw inspiration for our approach to scripture from what the psalmist describes. A common theme is obedience. While we want to avoid reading scripture as a set of rules and regulations, it is our ultimate source of deciphering God’s will for our lives. See, for example, Micah 6:8—“…And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” While we need the assistance of the faith community and the leading of the Spirit to know what this looks like in specific circumstances, the general hallmarks of a life of faith are clear. The word “teach” also crops up often. We come to scripture with the openness of a student; our passion is to learn from scripture. We have a tendency to come to scripture looking for it to accord with our pre-conceived ideas. But scripture needs to inform our thinking, not the other way around. This passage is also marked by words such as “delight,” “love,” “precious.” These are relationship words. They speak to our approach and our ultimate purpose in reading scripture: to know God and to become more like him. May your reading and application of scripture draw you ever nearer to that goal! – Rebecca Roman

While we want to avoid reading scripture as a set of rules and regulations, it is our ultimate source of deciphering God’s will for our lives.

Note on discussion within The Messenger Every community will have a diversity of views and opinions, which provides opportunities for us to learn from each other, being quick to listen, slow to speak and slow to become angry (James 1:19). Our discussions are inevitably impacted by our own experiences, and the

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experiences of people in our lives. These discussions should also reflect the reality that some groups and individuals have not always felt welcome in Christian communities. We welcome your responses to articles and topics discussed in The Messenger. – Board of Church Ministries

Table of Contents Features 6

Columns

Being Christian in a Secular 34 Society: Moving beyond culture wars and toward love – Gordon T. Smith 35

10 A Biblical Theology of Human Sexuality – Gord Penner

19 Same-Sex Attraction, Pastoring and the Church – Layton Friesen

Stewardship Today

page

Five Big Myths of Generosity – David Barker This, Too, Will Pass – Loreena Thiessen

Departments

16 Same-Sex Sex and 2 Romans 1 4 – James Driedger

Vacuuming to Victory – Karla Hein

36 Kids’ Corner

13 Hermeneutical Fallacies and Sexuality – Darryl G. Klassen

His Light to My Path

25 28 32 33

Editorial Letters and Notices With Our Missionaries With Our Churches News Shoulder Tapping

22 Churches, Conference Budget Affected by Pandemic Challenges

page

– Tim Dyck

page

www.emcmessenger.ca • The Messenger 3

The Messenger Volume 59 No. 1 January 2021

INTERM EDITOR REBECCA ROMAN

ASSISTANT EDITOR ANDREW WALKER

PUBLICATION AND PURPOSE The Messenger is the publication of the Evangelical Mennonite Conference, 440 Main Street, Steinbach, MB R5G 1Z5. Its purpose is to inform concerning events and activities in the denomination, instruct in godliness and victorious living, inspire to earnestly content for the faith. Phone: 204-326-6401 messenger@emconference.ca www.emcmessenger.ca www.issuu.com/emcmessenger ISSN: 0701-3299 Publications Mail Agreement Number: 40017362 Second-class postage paid at Steinbach, MB

COPYRIGHT The articles printed in The Messenger are owned by The Messenger or by the author and may not be reprinted without permission. Unless noted, Scripture quotations taken from The Holy Bible, New International Version® NIV®, Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission. All rights reserved worldwide. TM

SUBMISSIONS Views and opinions of writers are their own and do not necessarily represent the position of the Conference or the editors. Advertising and inserts should not be considerence to carry editorial endorsement. Letters, articles, photos and poems are welcome. Submissions should be sent to messenger@emconference.ca.

CHANGE OF ADDRESS AND SUBSCRIPTIONS Print subscriptions are free of charge to all members and adherents of EMC churches in Canada. For all others, print subscription rates are as follows: $20/year ($26 U.S.), Manitoba residents add 7% PST. To sign up for the email newsletter or submit an address change, email messenger@emconference.ca.

ADVERTISING The Messenger does not sell advertising, but provides free space (classified and display) to enhance our Conference, its churches, boards and ministries; inter-Mennonite agencies and educational institutions; and the wider church. Ads and inquiries can be sent to messenger@emconference.ca.

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Letters and Notices According to September 2020 Issue, Are We Evangelical? Do I see people, including myself, as part of a group, or as an individual needing Christ as Saviour? Do I take the sins of many as mine, or ask for my own forgiveness? Do I blame the sins of others on one of their group, or do I look in the eyes of my neighbour? The church is called to follow Christ. Christ calls us to glory, to eternal life, to joy without ceasing. The Great Commission is our template. I am called by grace, to fulfill responsibilities as a child of God. All the other opportunities to do positive things in the world are in addition to, not a

substitute for, calling the lost to the shepherd. Not merely an advocate for social change, but an advocate for a change of heart, I have a higher calling in the name of Christ. A young man, rude and impatient with the nurses, lay next to an older saint. The old man, fresh from surgery, went out of his way to heap praise and thankfulness on the nurses. Within two days, the young man imitated his elder, his neighbour. Would that we all would bring the aroma of Christ into the world around us, one neighbour at a time. – Gordon Dyck, Steinbach, Man.

Responding to “A Time to Laugh…” (November 2020 Issue) Mennonites don’t have a sense of humour?! No, Low German humour does not translate well into English. I, too, was raised in a home where laughter was very much frowned upon. Could it have been that the parents were concerned over the type of fun rather than laughing itself? What is satire? The dictionary says, 1) a literary work holding up human vices and follies to ridicule or scorn; 2) trenchant wit, irony or sarcasm used to expose and discredit vice or folly. What does the Bible say? “Blessed is the one who does not walk step with the wicked or stand in the way that sinners take or sit in the company of mockers, but whose delight is in the law of the Lord, and who meditates on his law

day and night” (Psalm 1:1–2). And in Philippians 4:8, “Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” Is satire edifying? Does satire uplift or tear down? Is satire encouraging someone? Is satire truth? Even if it is true, was it a put-down or ridicule? There is fun and there is fun. Have you heard of the saying, “Yeah, it’s fun until someone gets hurt”? In some situations the trick was to stop the hilarity before someone got hurt.Good clean fun is something that everyone enjoys. – Agatha Rempel, Steinbach, Man.

Variety Valued in September 2020 Issue I value variety. The September 2020 issue of The Messenger is a great example of variety. A few examples of appreciated articles include Darryl Klassen modelling mask compassion; Kevin Wiebe working through shame and seeing ourselves as Jesus does; Layton Friesen reflecting and practicing good habits; Heidi Dirks urging introspection (and inferring gratefulness); accounts of God continuing to work around the world and yet specific

geographic locales; tributes to servants of Jesus, Paul and Lois Thiessen, having given 35 years to the Siamou people; Karla Hein blending her gifts of forgetting and writing with commendations to remember; and Harold Penner poignantly relating grape pruning to personal busyness and money business. Thank you, The Messenger, for diversity of thought, while encouraging Christian unity and harmony! – Dan Friesen, Landmark, Man.

Letters and Notices ‘Life of Peace’ Article Excellent, Satisfying and Encouraging Thanks, Garry, for an excellent article on the Life of Peace. Starting with the hard-hitting ultimatums about refusing to die, continuing into the cliff-hanger commuter story, and taking us through the big theology of God’s shalom and Jesus’ mission, you had me hooked. It was also

satisfying to see how you could use our Archives to trace the changes of our own statements on this topic. Along with the rest of your piece, the resolution of the commuter and the gang story encourages me to live the life of peace. – David Kruse, MacGregor, Man.

EMC Missions Special Projects Nicaragua: Hurricane Relief

Following the effects of COVID, Nicaragua was hit by two hurricanes in November 2020. The country is struggling and the Board of Missions would like to be able to support the FIEMN as they serve those around them. Project Goal: $25,000

Paraguay: Benevolence

These gifts help and encourage an individual going through a health or family need emergency, expressing the love of God in a tangible way. Project Goal: $5,000 per year

North America: Missionary Ministry Funds

EMC administered missionaries raise a portion of their own funds, which means at times, their support may be insufficient to cover their costs. This project will supplement missionary ministry funds for under-supported missionaries as and where most needed. Project Goal: $10,000

To see a list of these and other active special projects, you can go to www.emconference.ca/projects. To give to these and other projects, send a cheque to EMC Missions, 440 Main St, Steinbach, MB R5G 1Z5 with a note enclosed indicating how funds are to be designated. You can also donate by calling the EMC office at 204-326-6401 or online at www.emconference.ca/give. Funding is confined to approved projects and donations can be redirected to another project if the current project is completed.

A Note About the EMC Prayer Calendar This is the last issue of The Messenger that will include the printed prayer calendars. We have found that, due to the time it takes to produce The Messenger, missionaries are having to provide their prayer requests up to three and a half months before the request is in the calendar. In order to provide you with requests that are less likely to be out of date, we will be changing how we distribute the prayer calendar. The best way to ensure you continue to receive the prayer calendar before the first of the month is by signing up for the email list at www.emconference.ca/pray.

A second way to receive the prayer calendar is by subscribing to the online calendar. The online calendar can be found at the same address as the email sign up list. This adds the prayer calendar to the calendar on your phone and you receive a daily notification with the request of the day. If you prefer a printed copy, the calendar will also be available through your EMC church. Churches will be asked to print copies to have on hand for the Sunday prior to the first of the month. Your prayers are deeply valued and appreciated! – EMC Missions Staff www.emcmessenger.ca • The Messenger 5

Being Christian in a Secular Society

Moving beyond culture wars and toward love

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by Gordon T. Smith

6â&#x20AC;&#x201A; The Messenger â&#x20AC;˘ January 2021

society, culture and other religious communities. Yes, of course we must identify points of both continuity and discontinuity between the values prominent in our culture and the virtues and values of the Christian faith. And yes, we must be politically astute. But much is lost when we are constantly at war—especially if we overly identify with one political party and agenda. Is there another posture that affirms our Christian identity but opens possibilities for redemptive engagement? If so, it may well begin with considering the possibility that religious diversity and the emergence of secularity might actually be providential. ISTOCK

hen you take the CTrain from downtown Calgary to Ambrose University, the last building you see before the train heads to its underground stop is a mosque. When I was an undergraduate student in the 1970s, I knew there was a mosque somewhere in Canada, but I had no idea where. Now, many of us have a mosque in our neighbourhood. Sometimes it’s not only a mosque. There’s a road in Richmond, B.C.—religion road, as the locals call it—with a Muslim mosque, Buddhist temple, Hindu temple, Sikh temple, Jewish day school and a string of Christian churches. Richmond’s No. 5 Road is the future of Canada. No one can deny we live in a religiously pluralistic Canada. But there’s another factor at play—in some ways more powerful than pluralism. A postChristian secularity has become the default mode in our society, causing religious perspectives to be increasingly marginalized and discounted. Secularism has been growing in Canada since the 1960s, catching on first in Quebec and eventually altering the social and religious landscape of all but a few pockets of Canada. It follows that we wonder: What does this mean for the church? What does it mean to be salt and light in this time and place? What does it mean to be fully present to our world, our culture in a way that is a faithful witness to the reign of Christ?

Some choose to retreat. They give up on society and choose the Benedictine option.

Retreat and Resistance

Some choose to retreat. They give up on society and choose the Benedictine option—the formation of somewhat monastic communities that isolate and shield the Christian community from the world. Others choose to resist and, in the words of a popular song in evangelical churches, do what they can “to win our country back.” Typically this response is spoken of as the culture wars—we’re in a battle to win back the society that has been lost to secular influences, fighting for it in the courts, the legislatures and the school system. There’s a problem when this is the default mode for the church—when the church is viewed as fundamentally adversarial toward

A Third Approach

Consider the remarkable words of Jeremiah to the people of Judah in exile—he exhorts them “to seek the peace…of the city” (Jeremiah 29:7). Not only are they to seek the civic well-being of Babylon—the city of their enemy—but the prophet twice says that this is the city where God had sent them (Jeremiah 29:4, 7). In other words, if it is providential that they are exiles in Babylon, their posture is not one that is fundamentally adversarial, but constructive and redemptive. They are to seek the well-being of the city. The prophet is insistent that they not be compromised in their religious identity and convictions. But their disposition toward the civic square is to be marked by a generosity complemented by prayer (Jeremiah 29:7). What would it mean for the church if we view religious pluralism and the secular city as providential—as representing not a problem, but an opportunity?

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Could it be providential that Canada has a growing religious diversity? Through the 20th century Canadian churches went to great lengths to cultivate a missionary call to other lands. I grew up in Ecuador, the child of Canadian parents who were very much part of this movement. But now thanks to increased global migration the peoples we travelled so far to reach are also here in Canada, and we must ask, What does all this mean for the church in Canada? What does it mean when our neighbours are Muslim, Hindu and Sikh? Then also, what about secularity? Might we also speak of this phenomenon as providential? When we listen to the perspectives of the giants of Christian faith and witness in Europe, who were on this trajectory toward secularity long before Canada, there is reason to think this may well be the case. Whether it is Søren Kierkegaard in the 19th century or Jacques Ellul, Dietrich Bonhoeffer and Lesslie Newbigin in the 20th century, for all of them it is potentially a good thing the church is a minority presence. Being a minority presence most assuredly is not an inherent threat to the church. But more, the secular landscape opens new ways of embracing the call of the church to witness to the Kingdom of God in the world. There is no such thing as cultural Christianity. The church is the community of those engaged together in what it means to be the people of God in this time and place. If this is indeed the case, that these developments are providential—that this is the world into which God has placed us—what implications might this have for what it means to be

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a church community? What are the implications for our Christian colleges, universities and seminaries? What does all this mean for our Christian social and mission agencies? Where do we find wisdom for navigating these waters? At the very least we can speak of four sources: • The experience of the exile—for the people of Judah and the witness of the Old Testament prophets. • The experience of the Early Church, which thrived as a minority presence in the first centuries after the death of the apostles. • The witness of historic minority churches— from Japan to China to India to Egypt—that have for centuries flourished even as a minority religious presence. • The insights from leaders of the church in Central and Western Europe—such as those already mentioned—for whom this is nothing new. Are there other potential sources of wisdom? Of course, but if we start here, we have encouraging guidance for what it means to be the church as a minority voice and some ideas for navigating a secular landscape.

Implications of This Third Approach

Even if Christian believers in Canada do not always agree on what it means to be Christian in a secular society marked by religious pluralism, there are some potential implications for us to consider. For example, we can and must speak of what it means for missions. Many are still in the mindset that reaching the world for Jesus means sending pioneer evangelists and church planters to distant regions. While this can continue, the landscape has changed, and we no longer make a one-to-one association of missions and distant witness. Now Canadian congregations are actively present to those of other religious faiths without ever leaving their own city limits. As such the church in Canada heartily encourages and supports immigration. Our posture

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is one of hospitality. We recognize and affirm Canada is a nation of immigrants, and we take particular delight in the new Canadians who have more recently arrived and become our neighbours. We can also speak to a positive engagement with secularity. Rather than insist the nativity crèche still be placed at city hall or that the Lord’s Prayer be offered before civic gatherings, we affirm we are now living in a country where secularity is the platform for civic life. And yet, we affirm this with the insistence that the religious voice and presence is essential and legitimate—a vital contribution to our shared life as Canadians. But—and this is the caveat—we insist on this not merely for Christians, but also for our Muslim and Sikh neighbours. This means we meet our Muslim and Sikh neighbours not from a position of a “Christian nation,” but as peers within a secular society where—ideally and on this we insist— our religious identities and voices have their legitimate place. If we have a positive orientation toward secularity, this does not mean we do not advocate and develop political savvy to engage the civic square. We are political without politicizing the church. By this I mean to say that we learn what it means to advocate for the good for all citizens, not just Christians. We leverage whatever voice we have to speak truth to power and defend the marginalized who are disadvantaged because of race, ethnicity or gender. This orientation has at least two major implications for our weekend worship. First, our approach to worship and liturgy is about being open to the ways the Spirit is forming for himself a people with a distinctive identity and vision of the triune God. And second, through our prayers we feel and lament the pain of our world

while also equipping God’s people to sustain a distinctive identity in the world. We preach for Monday morning. The true test of congregational life is not the size of the church on Sunday morning, but whether God’s people are equipped to be the people of God in the world from Monday through Saturday.

Hospitality, Gentle Speech, No Fear

There are surely many ways to seek the peace of our “city.” The three big ones I see are these. First, we are called to a profound and radical hospitality—toward one another and toward our neighbours. Few things need to mark the life of the church as powerfully as this disposition and capacity to welcome the other. Second, we must be ready to speak. As the Apostle Peter puts it, to be always ready to give an answer for the hope that is within us. But then he adds this—“with gentleness and reverence.” Yes, we speak, but not as those who are angry or come across as critics of one and all, in an adversarial posture toward the other. With gentleness and reverence for all, we speak what the Book of Proverbs says is an “apt word in season” (15:23). Finally, we must speak of the greatest threat to the church in society marked by growing religious pluralism and an emerging secularity. It is not something that is external to us, but internal—it is fear. If we are going to be all we are called to be in this time and place, it will be as we grow in wisdom and courage, such that we speak, act and live with a deep confidence in the purposes and timing of the risen and ascended Lord. Gordon T. Smith is president of Ambrose University in Calgary and author of the recent publication Wisdom From Babylon: Leadership for the Church in a Secular Age (IVPress, 2020). He is the speaker for the upcoming SBC Leadership Conference (https://sbcollege.ca/ event/leadership-conference-2021/) to be held March 19–20, 2021.

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A Biblical Theology of Human Sexuality ISTOCK

by Gord Penner

istorically we have often struggled to respond to the changing culture around us and fled rather than engaging it with biblical principles. I believe our world is currently suffering from two pandemics: COVID-19 and polarization. Rather than add to the latter, we need to find ways to heed the great commands: Love God and love neighbour. My home church, Ridgewood, has become a messy and beautiful church over the past couple years. Having two members working for YFC, we have had nearly 200 unchurched youth enter our doors. It’s been beautiful to see our church come alive as we’ve welcomed them. They sit in the back and are a bit noisy, but it’s a good noise. They’re looking for Jesus and they feel welcome in Ridgewood! And they are welcome! Our church has come alive! We’re bumping into the kind of people Jesus bumped into when he was ministering, each one bearing the image of God. As we seek to understand a biblical theology of sexuality, we start in Genesis to discover God’s original design.

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The Creation Account

In the creation account (Genesis 1 and 2), God makes the heavens and the earth, including the beautiful garden of Eden. As God launches into his final creative act, he says, “‘Let us make mankind in our image, in our likeness’” (v. 26). “So God created mankind in his own image, in the image of God he created them; male and female he created them” (v. 27). God creates people as male and female— both and together they “bear the essence of God, reflect his attributes, and act on his behalf ” (John H. Walton, Genesis: NIV Application Commentary, p. 131). That every person is made in God’s image places a value on humans that is above the rest of creation—every human has the stamp of God on them regardless of age, sex, orientation, ability, colour, or height. In Genesis 2, God provides a partner for Adam—a woman, Eve. “The man said, ‘This is now bone of my bones and flesh of my flesh; she shall be called “woman,” (isshah) for she was taken out of man (ish).’” Two became “one flesh” (v. 24).

Creation Marred by Sin

Abraham and Sarah/Hagar teaches about lacking faith to provide a child and describe the resulting animosity between the descendants of the two women. In Genesis 19, two angels appear as men in Sodom and Lot offers them sleeping accommodations. The men of the city demanded that Lot bring out his guests so “we can have sex with them” (v. 5). Some scholars interpret the wrong done by the Sodomites as that of inhospitality. Yet Jude 7 concludes “Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion.” Deuteronomy outlines the conditions for divorce as a legal separation between a husband and a wife who he finds “displeasing” (24:1). Jesus later explains the reason for the Old Testament divorce laws in Mark 10:5: “‘It was because your hearts were hard that Moses wrote you this law,’ Jesus replied.” He then explains God’s design is for lasting marriage between a man and a woman. Throughout the Old Testament, Israel was called to be a holy nation—set apart and distinct from the sinful culture and countries that surrounded them. Yet, in spite of God’s commands to the contrary (Exodus 20:3, 14, 17), idolatry and sexual license are recurring themes of Israel’s history.

Moral Slide After the Fall

Paul and the Sanctity of Marriage

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When God placed the first couple in the garden, “The Lord God made all kinds of trees grow out of the ground…In the middle of the garden stood the tree of life and the tree of the knowledge of good and evil” (Genesis 2:9). Then God said to man (2:16–17), “‘You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.’” The serpent’s tactic was to plant a seed of doubt regarding God’s command. He introduces the temptation with “did God really say?” (Genesis 3:1), preparing the couple for his lie: “‘You will not certainly die,’ the serpent said to the woman. ‘For God knows that when you eat from it…you will be like God, knowing good and evil’” (v. 4). And they ate. What God really said is that they were free to eat from the fruit of the tree of life. Yet rather than choosing life, Adam and Eve’s eyes were distracted by the forbidden fruit. In Rachel Gilson’s March 2, 2020, Christianity Today article “My Same-Sex Attraction Has an Answer,” she states: “Obedience was never meant as a bargaining chip to force God into blessing us—it was always meant to be the bountiful and delicious fruit of a life in relationship with our Creator and Savior. He has joy in store for us, which we can only fully find when we pursue the obedience of faith with transparency, honesty, and hope. No matter our temptations, no matter our patterns of desire, we press on to make this joy our own, because Christ Jesus has made us his own.” The serpent’s question “did God really say?” can shift our focus away from who God has made us to be (our identity) and what he has called us to do (his mission). It can lead us to re-read biblical texts to make them say what we want them to say. Adam and Eve’s initial sin affected their marriage and resulted in competition and domination. Subsequent Old Testament stories describe further deviations from God’s initial assessment that his created world was “very good.”

In Acts, as the early church grew and included more Gentile congregations, the Jerusalem church met to discuss what should be required for new believers in these churches. The church settled on four basics: “abstain from food polluted

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Jesus Interacted With Many Who Didn’t Fit the Template

by idols, from sexual immorality (porneia), from the meat of strangled animals and from blood” (Acts 15:20; also 15:28–29 and 21:25). The Corinthian church was planted in “Sin City,” full of sexual license, with prostitution rampant and linked to their worship of gods. Paul writes letters to teach the church how to live differently in a pagan and corrupt environment. He points out that believers don’t own their bodies. They have been bought with a price and should no longer look like their previous selves nor like their neighbours around them (1 Corinthians 6:9–11, 18–20). 1 Timothy 1:8-11 includes “immoral men” and “homosexuals” when describing behavior that is “contrary to sound teaching.”

Jesus Gets the Last Word!

When Jesus bumps up against sin, he seeks to redeem it while marrying grace and truth in his approach. We’ll begin with some of his teaching, and then move to his response to individuals.

Marriage, Divorce, and Adultery

Jesus begins by addressing the seed that gives birth to adultery—lust (Matthew 5:27–28). Attraction is normal, but we are expected to be in control of it. Dean Sherman, in his book Relationships (p. 56), describes lust as “attraction plus the desire for selfish gratification at the expense of another human being.” Jesus speaks against divorce in Matthew 5:31– 32: “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ But I tell you that anyone who divorces his wife, except for sexual immorality, makes her the victim of adultery, and anyone who marries a divorced woman commits adultery.” Repeatedly, Jesus refers back to God’s design at creation, and calls his followers to use that as their template for what marriage should look like today.

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To those who thought their righteousness came from obeying the law, Jesus offers harsh words of rebuke. But to those who were living in sin, yet willing to listen and learn, Jesus offers a gracious response. Let’s learn from Jesus’ interactions with three individuals: Jesus meets a Samaritan woman at the well (John 4). Jesus points out her previous five marriages and the man she was currently living with. Not lost on the reader is the fact that a Samaritan woman with five previous husbands is the first person Jesus chooses to announces that he is the Messiah. She becomes the first missionary in the book of John, running back to invite the people of her village to meet this Messiah! Jesus extends grace to the woman found in adultery (John 8). She has been caught in adultery (where was the man?!?) and brought to the temple courts. The story concludes with Jesus asking, “‘Woman, where are they? Has no one condemned you?’ ‘No one, sir,’ she said. ‘Then neither do I condemn you,’ Jesus declared. ‘Go now and leave your life of sin’” (vv. 10–11). Our last example comes from Jesus’ relations with Zacchaeus (Luke 19:1–10). Jesus does not condone his behaviour, but associates with him. Sadly, many people view Christians and the church as more inclined to judge rather than redeem those who have different struggles than we do. Let’s choose to respond in ways that invite others to accuse us of looking like Jesus, welcoming and loving those he came to save and not sending them away. Let us continue to find new ways in which God wants to use his church today as a place of restoration and healing. Gord Penner is a lay minister in Ridgewood EMC Church. He is a professor at Steinbach Bible College and loves motivating college students and church groups to dig deeper into the Word. In his 30-plus years of teaching he has enjoyed many opportunities to teach in churches throughout North America. Gord and his wife Laura have four married children.

Hermeneutical Fallacies and Sexuality by Darryl G. Klassen

ow do we abuse scripture in relation to biblical sexuality? If the purpose of hermeneutics is to bridge the gap between the mind of the biblical writer and our own understanding of the text, we must confess that we come to scripture with a particular set of lenses. These lenses are smudged with our cultural context, our contemporary issues, and a preconceived goal of what we want to read in scripture. This may lead to an abuse of the text to make it say what we want it to say. There are countless ways that we abuse scripture in the pursuit of defining sexuality—in both affirming and traditional perspectives. Here are four hermeneutical lenses: Christians who desire to affirm the LGBTQ position and erase centuries of pain and exclusion from the church appeal to the hermeneutic of experience. They agree not to elevate experience over the authority of scripture. However, they believe that the value of experience has been ignored in how we read scripture. For example, Jesus warned his listeners in the Sermon on the Mount to watch out for false prophets (Matthew 7:15–20). He said a good tree bears good fruit; a bad tree bears bad fruit. By their fruits, you will know a false prophet. Since traditional teaching on same-sex relations has brought harm to gays and lesbians (bad fruit—depression, suicide), experience reveals traditional teaching as unbiblical. In contrast, Christians embracing LGBTQ people brings good fruit (acceptance, love, affirmation), and an experience of grace and mercy; thus, it is Christ-like. Question: Do we have the authority to reinterpret biblical teaching because that teaching brings an uncomfortable experience? In hermeneutics, “Context is king in interpretation.” In the context of Matthew 7, we read that Jesus defines “bad fruit” as “everyone who hears these words of mine and does not do them” (v. 26). Good fruit = obedience; Bad fruit = sin.

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1. The Hermeneutic of Experience

If adherence to Jesus’ commands results in discomfort for some, does that make it “bad fruit”? Imagine the unhappy life that obedience to scripture may produce when a married couple stays together even though the spark of love has fizzled. Jesus’ teaching on divorce, if taken seriously, would not result in a “good experience” but would produce “good fruit.”

2. The Sin Trajectory

This hermeneutical lens teaches that the concept of sin is in flux; sin has changed over time. After all, Jesus does not mention same-sex relationships in his discussion of sin. OT prohibitions have been swallowed up in the grace of the new covenant. Affirming Christians ask that traditionalists adopt a “redemptive-movement” hermeneutic. Do we not see this in the biblical teaching of women and slavery? The context of oppression on women and slaves in the Bible will seem

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Does Jesus’ silence on same-sex issues imply that the trajectory on sin has changed?

harsh to us from our Western perspective. Yet the NT writers move in a liberating direction in contradistinction to NT contexts. Women have been set free by the gospel and slavery is considered immoral by Western standards. Same-sex restrictions have not had that same consideration. Those with same-sex orientation are under the same restrictive teachings as their first-century counterparts. Even an appeal to OT teachings (Leviticus 18) reveals an inconsistency: A man sleeping with a man is still an abomination, but mixing fabrics is now okay, as is working on the sabbath and charging interest on loans. We read in Colossians 2:14 that the legal demands have been canceled. Affirming Christians point to the conversion of the Ethiopian eunuch as proof that the NT teaches the inclusion of sexual minorities. There is a new trajectory: In the OT, God extended blessings to Israel through procreation; in the NT/church, God extends his blessings through faith in Christ. True, the Mosaic Law excluded eunuchs from certain religious privileges. With the Ethiopian eunuch we observe a welcoming inclusion into the church under the new covenant. In the eunuch we see a foreigner, a sexually-other individual, given dignity and worth, an example of the limitless grace of God. Does this mean that God accepts sexual minorities just as they are? According to the

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prophecy of Isaiah (56:4–5), eunuchs may live in relationship with God under the new covenant. No one will be excluded. But the prophecy also says that they must “choose the things that please me and hold fast my covenant.” In other words, God welcomes all who align their lives with his program for kingdom living. Does Jesus’ silence on same-sex issues imply that the trajectory on sin has changed? Does the new covenant erase the restrictions on sexuality in the OT?

3. The “Greatest Sin” Fallacy

This hermeneutic, if it can be called so, is multifaceted. Conservative Christians who want to maintain a biblical standard for the church regarding sexuality and holiness will use this hermeneutic to build walls. And walls are meant to keep people out. The “greatest sin” fallacy is based upon the idea that a chapter and verse rightly adhered to provides evidence enough that homosexuality is a sin—an abomination before the Lord. There are six passages (“clobber passages”) in scripture that provide the heaviest argument for this defense. They are typically used to clobber progressive or affirming believers with “the truth.” In terms of their interpretive meaning, they are not wrong. If we are talking about how we abuse scripture, then we must consider how these

passages are used by conservative Christians inappropriately. a) First, scripture can be used ungraciously, as a weapon, to “beat down” the other. b) Scripture does not need our anger or our hatred to be effective; in fact, it lessens its power. c) Scripture has more to say on sexuality than these six passages. Of the 31,102 verses in the Bible, only six talk about same-sex sins. d) Conservative Christians are guilty of focusing on the LGBTQ movement as the “greatest sin” of our times, as if it were the only issue in our battle to be holy. We view same-sex attraction with disgust while: • Turning a blind eye to the sexually-active youth in our congregations. • Condoning the culture of extramarital affairs. • Failing to address the issue of pornography in our clergy and membership. • Allowing easy divorce and remarriage among believers. Same-sex relationships are not the unforgiveable sin; it is a sin among other sins. The scriptures speak to all sins and to all sinners with the same truth and grace of our Lord Jesus Christ.

4. The Simple, Traditional Hermeneutic

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“Jesus said it, I believe it, and that settles it.” This simple, traditional hermeneutic has been the mainstay of evangelicals for many an argument over the last several decades. It has been a defense against challenges to

fundamental values. Is it sufficient to respond to the diverse social issues of our time? To answer a complicated issue such as sexuality by simply opening the Bible and citing a passage is a poor application of the sacred Word. Such a response to those seeking theological answers to social problems lands in the category of abuse and ungraciousness. A gay Christian responded to this hermeneutic saying, “Jesus and the scriptures that tell of his good news are products of their ancient environment. We can’t read the Bible expecting to find a robust 21st-century cosmology any more than we can read the Bible hoping to find an evolved anthropology or a position on the Confederate flag or the Pythagorean theorem. Or, for that matter, an elaborate position on human sexuality that takes into account all the advances the social sciences have made in the past few decades” (Brandon Ambrosino). There are, to be sure, universal truths that we must acknowledge: Love God, love your neighbour, forgive your enemies, care for the poor. There are historical-theological truths we would die for: Jesus died for sinners on a cruel cross and rose again on the third day. Then there are controversial truths: Young Earth Creationism vs. Theistic Evolution; literal adherence to Mosaic Law (stone your children if they disobey); sell all you have, give to the poor, and follow Jesus (do we do this?). This latter category begs for careful thought and study. Can a simple, traditional hermeneutic truly answer the question of sexuality in curt cliches? Darryl Klassen (D. Min.) is a husband to Sharon, a father to two twenty-somethings, a preacher, and an adjunct professor at Steinbach Bible College. Darryl has pastored two EMC churches and is currently on the preaching team at Blumenort Community Church.

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Same-Sex Sex and Romans 1 ISTOCK

by James Driedger

espite the fact that Paul only addressed same-sex sex indirectly in Romans 1, his words should continue to play a magisterial role in shaping our Christian sexual ethic, as they assume his moral stance, resonate with scripture’s consistent (even if minimal) evaluation of same-sex practices, and provide the only explicitly theological setting in which same-sex sex is reflected upon in scripture.1 But before we go to Romans, we must say something about Paul. Paul saw himself in the story of God found in scripture. That God had made everything good was its beginning. That the first man and woman had sent shockwaves of brokenness throughout creation was its downturn. And that God was bringing about salvation, which Paul had come to believe was being realized in the good news of Jesus Christ, was its eucatastrophe. As an apostle of this good news, Paul fought for its implications in the newly formed communities of Christ-followers. And this is true of his letter to the Romans. Paul’s words regarding same-sex sex in Romans 1 cannot be separated from the situation that called forth his gospelizing. What the situation was can be answered with some certainty: (1) Paul hoped to mobilize the support of this church, so that he would have a 1 The pursuit of the right terminology in this discussion is endless; I have chosen to primarily use the phrase “same-sex sex” in reference to all same-sex sexual intercourse, in contrast to “same-sex behavior” (too broad) or “gay sex” (too narrow).

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base from which to preach the gospel in Spain; and related to this (2), Paul sought to unite this largely Gentile church with Jewish believers.

Romans 1:18–32

With a boldness that we’ve come to expect, and on the heels of his assertion that the gospel is the power of God for salvation for everyone, Paul declared that “the wrath of God is revealed from heaven, against all godlessness and wickedness of people” (1:18). In contrast to the righteousness of God, all humanity is categorized as unrighteous. But discontent with staying at a birds-eye view, Paul quickly zoomed-in on the Gentile world and in Hellenistic Jewish fashion argued that the whole gambit of Gentile immorality stems from idolatry (cf. Wisdom of Solomon 11–19). The sequence of Paul’s argument is important as it does not allow the Gentiles to claim ignorance. Paul holds them morally culpable, as their ignorance and unrighteousness are the consequence of their idolatry (vv. 19–23) and the outworking of God’s wrath, which is described as giving them over to their own devices (vv. 24–25). It’s essential at this point that we recognize the story of creation operating at a subterranean level in Paul’s argument. At times it breaks through the surface of the text as he refers to “the creation of the world” (v. 20) or “the Creator” (v. 25); but more often it operates just below the surface, as the words “image,” “human being,” “men” and “women,” and the list of animals (vv. 23, 26–27), all allude to Genesis 1, where God makes both male and female in his own image and gives them authority over the

animals. But arguably another story is at work; for if Genesis 1 is in mind, then Genesis 3 certainly is too. Indeed, it is easy to see Adam and Eve as the archetypical example of exchanging the truth about God for a lie. The influence of both creation and the fall on Paul’s thought in Romans 1 cannot be ignored. Paul did not restrain himself to the realm of ideas; he chose a practice, homosexuality, to illustrate how idolatry translates into unrighteousness (vv. 26–27). Paul did not choose same-sex sex because it was more sinful than any other sin; rather, he seems to have done so because it explicitly mirrors the exchange of the Creator for the creature: to exchange the design of male-female sex in creation for male-male or female-female sex, mirrors the exchange of worshipping the Creator for the creature. Or as Richard Hays explains in sacramental terms, same-sex sex enacts “an outward and visible sign of an inward and spiritual reality: the rejection of the Creator’s design” (The Moral Vision of the New Testament, p. 386). With no intent of being exhaustive, Paul then closes out the chapter by cataloging some 20-plus sins that clarify that he has not singled out homosexuality (vv. 28–32). The greed and gossip that dominates the Gentile world are just as symptomatic of idolatry as same-sex sex.

Listening and Responding

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Despite the prominence that interpretations of Romans similar to the one just given have enjoyed in church history, some interpreters in the past half-century have sought to revise Paul’s target so that he cannot be said to have condemned loving monogamous same-sex relationships. It is argued that Paul only condemned abusive same-sex relationships (i.e., pederasty); that he only condemned homosexuality because of his (now outdated) patriarchalism (i.e., the penetrated male was “feminized”); that he only saw same-sex sex as sin when it was symptomatic of excessive lust (cf. gluttony); or that he only saw samesex sex as contrary to nature because he assumed everyone

was straight (i.e., gay or lesbian sex would be going against one’s heterosexual nature). The strength of all these arguments is that they are all historically attested to. The problem, however, that I wish to raise with them is that they tend to flatten out: (1) the diversity of same-sex relationships that existed in the ancient world, the various reasons for why it was criticized, and the different explanations given for its existence; and then (2) pigeon-hole Paul into having one subset of same-sex behaviour in mind, one such reason for criticizing it, and unaware of (what in his time amounted to) scientific explanations as to why some people were born “gay.” In regards to the first point, literary and archeological evidence reveals a more diverse picture: same-sex relationships existed in which there was little to no age difference, and we have examples of life-long same-sex lovers and marriages; same-sex sex was critiqued as “unnatural” for many reasons (e.g., inability to procreate, animal heterosexuality); and the ancients were also making arguments from mythology, astrology, even biology as to the etiology of homosexuality. As it pertains to the second point, Paul’s language resists narrow classification. If he had meant to address pederasty why didn’t he use the Greek word for “pederast”? Why would he critique the passive (and victimized) partner if he only condemned abusive same-sex sex? And why would he include the active masculine partner if he was only condemning the feminized male? Moreover, Paul’s use of the phrase “contrary to nature” (1:26 ESV) is shaped primarily by the Jewish scriptures. The way Paul uses this phrase, for example, in no way resembles pagan patriarchal critiques of same-sex sex (i.e., he uses it to refer to

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lesbian sex). For Paul, as I argued above, the story of creation and the fall is shaping his moral logic and language. In light of this, I do not know how “contrary to nature” in Romans 1 could mean anything but contrary to the Creator’s design for sexuality vis-à-vis the creation account.

Paul’s “Sting Operation”

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To conclude here and argue that Paul prohibited all expressions of same-sex sex wouldn’t be wrong; but it would be disingenuous to Paul. Remember, Paul wrote this letter to unify Gentile Christians with Jewish believers. But how does Paul intend to accomplish this by castigating the Gentiles for 15 verses? Won’t this divide the church? I think this is exactly what Paul envisioned. But as a skillful rhetorician, Paul wrote Romans 1 to set up, as Hays calls it, his “sting operation” (The Moral Vision, p. 389). For as the Jews reminded of Gentile immorality would be filled with self-righteousness and proceed to judge them, the sting strikes: “you who pass judgment…are condemning yourself, because you… do the same things” (2:1). Paul, in other words, has recapitulated the story of Nathan and David in 2 Samuel 12, by setting up his Jewish recipients (or interlocutor) to pass judgment on the Gentiles, only to turn the tables on them and declare: “you are condemning yourself.” How often haven’t the Jews themselves been idolatrous and turned to immorality? This then crescendos to Paul’s assertion that: “Jews and Gentiles alike are all under the power of sin” (3:9b). And having levelled the playing field, Paul is poised to speak about the righteousness of God revealed in Christ Jesus (3:21–26).

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Conclusion

In closing, I would suggest three ways in which Romans 1 should shape our ministry to the same-sex attracted. Consistent with the grain of scripture, Romans 1 considers same-sex sex as contrary to the Creator’s design in creation. Theological faithfulness requires us to say the same thing. It is as important to know how to use scripture as it is to know what it teaches. To use Romans 1 to pass self-righteous judgment on those who engage in same-sex sex is to fall into Paul’s trap and condemn yourself. Pastoral graciousness requires us to speak the truth in love. Finally, Romans 1–3 is the great equalizer. We all suffer from the human condition called idolatry, and on our own stand unrighteous. This requires of us to say that we are all (sexual) sinners in need of the righteousness of God revealed in Jesus Christ. James Driedger (MDiv, PTS) is an associate pastor at Blumenort Community Church. He lives in Steinbach with his wife, two sons, and daughter.

Bibliography

Gagnon, Robert A. J. The Bible and Homosexual Practice: Texts and Hermeneutics. Abingdon Press, Nashville: 2001. Gathercole, Simon J. “Sin in God’s Economy: Agencies in Romans 1 and 7.” In Divine and Human Agency in Paul and His Cultural Environment. Edited by John M. G. Barclay and Simon J. Gathercole. New York: T & T Clark, 2008. Hays, Richard B. The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics. New York: Harper One, 1996. Hubbard, Thomas K. Editor. Homosexuality in Greece and Rome: A Sourcebook of Basic Documents. University of California Press, 2003. Sprinkle, Preston. General Editor. Two Views on Homosexuality, The Bible and the Church. Grand Rapids: Zondervan, 2016. Wright, N. T. and Michael F. Bird. The New Treatment In Its World. Grand Rapids: Zondervan Academic, 2019.

Pastoring, Same Sex Attraction & The Church

Desire:

Same-Sex Attraction, Pastoring and the Church An EMC Ministerial Theology Conference On November 26 and 27, 2020, the EMC Ministerial gathered to talk about sex. The irony was not lost on us that a discussion about our bodies was held entirely on Zoom. But though this was not what we first planned, the format allowed people across the world to join in on an equal standing. It was a rich and thought-provoking time together. We used the reality of the same-sex attracted Faithful, Gracious & Informed people in our midst to help us understand the tension we all live with between the vision held out to us by God’s law and the messy, fractured reality we offer back to God as our obedience. What is the biblical anchor for understanding God’s vision of how men and women are to desire each other and enter into covenant with each other in a fallen world? What kind of theology, practices and support need to be in place for a church to truly empower someone with a samesex attraction to live a meaningful, connected, even joyful celibate life?

A particularly haunting challenge that came up several times was this: A church with an infectious, vibrant way of welcoming singles into its discipleship and ministry truly offers a redemptive place for same-sex attracted people to be faithful in their Christian walk. We were also challenged to think about how a failure to address divorce, cohabitation and extra-marital sex would seriously compromise the church’s in the church & in the world witness on other matters such as same-sex attraction or transgender issues. We were also encouraged by the church’s witness through organizations like Journey Canada and the House of Hesed in Winnipeg who provide crucial support to individuals and families when most needed. Three of the planning committee members have offered short summaries of the different sections of this conference. Barry Plett says, “The speakers on the first evening, Thursday night, were creative, concise and forceful in their quick dive through scripture.

Blumenort Community Church Thursday November 26 - Friday November 27, 2020

What is the biblical anchor for understanding God’s vision of how men and women are to desire each other and enter into covenant with each other in a fallen world?

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We began with a sweeping Biblical overview of God’s design for human sexuality. We looked at common errors of interpretation that can easily be made in defence of our viewpoints. We learned afresh how Jesus, the perfect model of grace and truth, interacted with the broad scope of broken humanity. Jesus began by extending lavish love to those others discarded, and then invited them to repent of their sin. We looked at Romans 1 and saw the tendency for Jews and Gentile alike to exchange their vertical Gord Penner gave a sweeping overview of God’s design for human sexuality. relationship with God for idols. This is similar, He challenged the church to be a place where Paul says, to how some people exchanged their single people are richly knit into community. natural horizontal human relationships for ways Another shared how being gay made him feel of loving that are unnatural. We also took a fresh unacceptable in the church and how he left his and provocative look at the way our human and faith to pursue a gay lifestyle. God met him in natural desires for romance and a dramatic way causing him to intimacy need not be squelched leave his partner and return but should be seen as clues or to faith. He later experienced trailers that prepare us for a attraction to a woman whom more grand and eternal romance he married. He encouraged the between us and God. The content church to embrace a theology of and delivery was thought provoksuffering together as a body. ing and inspiring, calling each of “A single woman from one of us to surrender our own sexual our churches told how she has brokenness in seeking to pastor often experienced exclusion as our people who suffer from the a single person in the church, same condition.” but also how the church has been a place of rich Jennifer Kornelsen said, “On Friday we were friendship for her. There is a lot more the church moved by a number of personal, vulnerable lifecould do to affirm singleness and celibacy and to stories. John Neufeld spoke about his experience integrate single people into the life of the church of leading in a congregation where people of dif- family.” ferent sexual orientations and identities have Dallas Kornelsen relates, “Conferences are found a home, though they teach clearly the tra- often brief and intense periods during which ditional view of marriage. John urged church large amounts of information are dispensed leaders to prepare themselves for complex scewith little opportunity for participants to narios so that they can respond well when put process the flood of material. The Desire conon the hot seat. ference attempted to remedy this by offering “We had several storytellers (referred to several options for attendees to process their anonymously here) relate their experiences experience. of growing up either as people with same-sex Breakout Groups: Smaller breakout groups, attraction or with family members who were of up to five people, after many of the main same-sex attracted. One storyteller shared about sessions allowed for people to discuss session what it was like to be open with his church content. Many of the groups reported vibrant about his sexuality and to choose a celibate life. and beneficial interactions.

We learned afresh how Jesus, the perfect model of grace and truth, interacted with the broad scope of broken humanity.

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James Driedger gave an exposition of Romans 1 and how it relates to a theology on same-sex sex.

Designated Listeners: Four designated listeners were tasked with providing individual reports on general themes they had heard throughout the conference. The listeners did a brilliant job of distilling and personalizing an overwhelming amount of information. Time of Prayer: A time of responsive prayer was led by Jennifer Kornelsen which included portions of lament, confession, thanksgiving and celebration. Many people also joined in on the spontaneous open-mic-style prayer time following. Group Response: Finally, the conference ended with a time where individuals could share on any aspects of their conference experience with the entire group. Several people mentioned provocative ideas shared by John Neufeld. One of the ideas concerned baptism of those who are same-sex attracted, and another was Neufeld’s challenge for leaders to have an immediate answer ready when asked sexuality-related questions. Other comments described surprise at similarities seemingly shared between those with same-sex attraction and single people, as well as the need for more discussion around transgender issues.” The EMC Ministerial felt a poignant and real sense of burden and love for folks in our

midst with same-sex attraction. We saw clearly from biblical teaching that the Bible rejects same-sex behaviour, and we also saw clearly from biblical teaching that Jesus extends lavish welcome and forgiveness to sinners, drawing them into his ministry. The woman at the well in Samaria is a vivid example of how Jesus could have a frank and compelling conversation with someone who then immediately became an energetic evangelist for Christ. But pastors also need to be careful not to put pressure on themselves to always get every issue just right. This can be a vision, a goal for us in our conversation with all kinds of people in our midst. May the Lord draw us deeper into his truth and may the Lord fill us with the Spirit of love. – Layton Friesen, EMC Conference Pastor

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Churches, Conference Budget Affected by Pandemic Challenges

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t was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness…” This famous paragraph from a Charles Dickens novel were the opening words of the devotional given by Andrew Dyck (Pastor at Stony Brook Fellowship) as he challenged us to consider both the good as well as the frustrations of the year 2020. He referred to the prophet Joel, who spoke words of encouragement and challenge to the nation of Judah when they faced a disastrous year. God’s intention then, as now, is to draw us to himself in all circumstances. This Conference Council meeting, held November 28, 2020, was conducted entirely online, with only a few churches gathering as groups—most people remained isolated in their homes. How would this work? Would it be possible to gather as delegates to hear reports and engage with the boards and each other? For many participants, the answer was a resounding “Yes!” The meeting featured many breakout sessions, some polls to gather feedback, and short, snappy reports from boards and staff. More detailed reports were provided as videos online so delegates could view them prior to the meeting. These videos are available for a limited time at https://www.emconference.ca/reports.

General Board Asks About EMC Church Priorities

Moderator Barry Plett reported on the postponement of Festival 2020, and the potential that it could be held in summer 2021. The General Board is also encouraging the BLO in their desire to have a year focused on spiritual

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renewal beginning in Advent 2021. In their summer meeting, the General Board requested that the Trustees deliver a budget for 2021 that was ten percent lower than the 2020 budget. This was in response to anticipated lower revenues due to the pandemic. The Personnel Committee, chaired by Ward Parkinson, reported on the reduction of staffing levels in order to achieve the ten percent budget reduction. The Director of Communications and Education position has been eliminated for the coming year, and all responsibilities of that position have been distributed among other staff. The Personnel Committee is also engaged in succession planning, as other executive staff are nearing retirement. How will tasks be distributed in order to best serve the priorities of EMC churches? A breakout session followed with five to six delegates each discussing the priorities. Specifically, the question of youth and next generation ministries was presented.

BOT Presents a Reduced 2021 Budget

The Board of Trustees followed with an update on the financial status to date. Andrew Kampen, BOT chair, reported that, as of November, EMC is operating on a surplus of approximately $95,000. This is due to continued strong donation revenue, coupled with a decrease in expenditures due to cancellation of events and less travel by staff and boards. Andrew encouraged strong giving through the end of the year and indicated that any surplus would be dedicated towards rebuilding our budget reserves, which have been entirely depleted.

Andrew then presented the 2021 budget with the ten percent reduction applied. He indicated that in the event of a strong financial showing in 2021, there are plans in place to increase the spending in specific areas. The budget passed with a strong majority. The BOT presented two polls to request feedback. The first poll was about Giving Tuesday, which EMC featured on December 1. The poll showed that the majority were interested. The second poll asked delegates to respond to the reduced budget. Almost two-thirds of delegates indicated that the temporary reduction in budget is a prudent action in light of uncertain times. In the breakout session that followed, delegates were asked to consider the additional budget amounts that would be reinstated if the 2021 year is financially strong.

BCM Celebrates Communications Plan Implementation

Board of Church Ministries chair Kim Muehling provided further details on the redistribution of responsibilities among staff members. Rebecca Roman has been engaged part-time as interim editor of The Messenger. Kim also reported that the Communications Plan has been completed and is being implemented across all boards. The Discussion and Discernment theme that has been the focus of the BCM is being wrapped up at the end of the year. Kim presented the two bi-weekly email distributions that are being rolled out as part of the Communications Plan implementation. EMC Today is directed towards church leaders and delegates. It combines much information that is relevant to EMC and Church life and ministry in one place. Growing Together is intended for a much wider audience and will connect readers to the online Messenger site. She then presented two polls to ask delegates about their level of engagement with email newsletters. The breakout session presented

opportunity to weigh in on the topics of interest and potential writers for the Growing Together email distribution.

BLO Asks About Roles of Women in Ministry

The chair of the Board of Leadership and Outreach, Andy Woodworth, gave an update on the Desire Conference just finished (see the article on this conference elsewhere in this issue). The BLO would like to have this kind of enhanced theology conference every second year. Andy also introduced the newly updated Ministerâ&#x20AC;&#x2122;s Manual and the modified ordination process (called Rudiments) which is in its second year of operation. Conference Pastor Layton Friesen spoke about his interactions with pastors in this pandemic year. He has been encouraged by the resilience of pastors in dealing with challenging circumstances, and needing to learn new technologies and techniques. It is possible that EMC churches are experiencing a time of winnowing, which can lead to a purified church. The BLO has been leading the EMC Ministerial through a time of study on the topic of the role of women in ministry. There has been good discussion on the two books that were recommended to present opposing views of the matter. The breakout session focused on the question of what practical challenges and problems would need to be addressed in order for both kinds of congregations to really work together joyfully and fruitfully.

Barry Plett is the moderator of the EMC.

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CPTF Encourages Churches to Partner with New Church Plants

Travis Unger is the chair of the Church Planting Task Force. He shared about his experiences in establishing a house church model in inner city Winnipeg. Travis presented a picture of how established EMC churches can support new church plants that are nearby. Gerald Reimer, Director of Canadian Church Planting, picked up on this theme of partnerships. Many of the newer church plants are directed towards immigrant groups, and they need the support of established EMC churches. The breakout session that followed posed questions related to this matter of partnership. What are the unique qualities of your church, and how could these be used in support of a new or existing EMC church plant?

BOM Responds to Pandemic Needs

The Board of Missions has been responding in various ways to the pandemic since it began in March. Board chair Brad Brandt reported on the Global Pandemic Emergency Fund, which is an effort to raise funds for the global Anabaptist church, especially in areas where there is much suffering due to the pandemic. The EMC Missions board had initially set a target of $10,000 for this fund, but because of overwhelming response, the target has been increased twice and is now at $50,000. There are other emergencies as well, and the country of Nicaragua has been hit by two hurricanes in the past month. EMC Missions has established a project to raise

$25,000 to assist our Nicaraguan sister churches’ response to this crisis. Ken Zacharias, the Director of Global Outreach, reported on how EMC missionaries and churches are responding to the pandemic. In Paraguay, Mexico and Bolivia, workers have been reaching out to those in need. As an example, in Minga Guazu, Paraguay, the church gave three food baskets to each church family. One food basket was the for the family, and the other two were to give away to their neighbours. The question for the breakout session was to consider ways that our missionaries can respond appropriately to the needs around them while still maintaining vigilance and health protocols.

Sustainable Funding Strategy—Interim Report

The last presentation of the day was introduced by Abe Bergen, the chair of the Sustainable Funding Strategy Committee. The SFS Committee has done research on giving patterns in Canada, and specifically among EMC churches. The video report presents some interesting graphs and charts on the state of giving in our conference. The breakout session posed a variety of questions about how EMC can best nurture a generous giving culture. How do we ask for funding, and how can we improve our communications?

A Worthwhile Day of Connecting

Each of the breakout groups provided notes on the conversations and responses to questions. These notes have been distributed to each of the boards and committees. It was an encouraging event where delegates Evangelical Mennonite Conference were able to connect virtually with Year to Date Financial Report friends and colleagues across the January – November 2020 country. Many commented that General General it was a good day of Fund 2020 Fund 2019 connecting and conIncome* 1,588,863 1,478,099 tributing together to the work of EMC Expenses 1,480,091 1,700,379 ministries. Excess/Shortfall 108,772 -222,280 – Tim Dyck We give thanks to God for the continued strong support of EMC Executive DIrector EMC ministries, and we acknowledge the contributions of EMC churches and individuals who give so generously. - The Board of Trustees *Income includes donations and transfers from other funds (e.g., estate funds).

24 The Messenger • January 2021

With Our Missionaries

Call to Mission in Bolivia

BOM

“‘For I know the plans I have for you,’ declares the Lord, ‘plans to prosper you and not to harm you, plans to give you hope and a future’” (Jeremiah 29:11). What is God’s calling for my life? This question is a source of mystery, frustration and confusion. Does God really have a detailed plan for each one of us, or is God’s call more general, with the details left up to us? There is no clear answer, but one thing we know is that God the Creator has called us all to bring the gospel of Jesus Christ to others. Sometimes God just says “Go, and I will lead you and be with you.” Often, we hear these words, but we fail to move. We wait and wait for God to tell us how many miles we should travel. We want step-by-step instructions before we take one step outside of our little bubble. Leaving is often the greatest obstacle, the hardest thing we will face in our journey. It is also the greatest faith builder, trusting in

God while we walk a path we cannot see. Here is my story of God’s call: There I was, in my very own comfortable little bubble. I had a promising career as a financial advisor in a local bank. I had my little home, a loving family, wonderful friends and a church that I loved. I had a comfortable lifestyle and took every opportunity to travel. I started working with MCC and took several short-term mission trips oversees. Life was great, but I started to question whether this was where I needed to be. What was God’s calling for my life? In 2015, I had the opportunity to go to Bolivia as part of a work team. The Lord spoke to me during my time there. When I returned home, I decided to serve longer term. There was a oneyear position available in Bolivia for an English (ESL) Teacher. This was a very scary idea. Why would I want to jeopardize my career and leave everything, and go? Bolivia was not a country I had ever wanted to live in; too hot, too many creepy crawlers. After spending much time in God’s Word and in prayer,

www.emcmessenger.ca • The Messenger 25

BOM

With Our Missionaries

I knew clearly what the Lord wanted me to do. I asked for a leave of absence from my workplace and, after some consideration, was given a one-year sabbatical. Off I went to Bolivia. I can’t say that the year was easy or without struggles and challenges. Actually, it was the hardest year of my life. Everything was new, I didn’t know anyone in my community, it was too hot and humid, too many lizards, snakes and scorpions. I worked in a school that didn’t even have fans in the classrooms where the temperatures often passed 40C. The language barrier was such a struggle. Even the Plautdietsch language, and the customs of the Low German Mennonites were so different than what I knew. Through all this, I learned to lean on the Lord more than ever and felt him right there by my side. It was a year of spiritual growth and maturity in my Christian walk. As my year was drawing to a close, I was planning on returning to Canada, but the Lord had other plans. I was offered a long-term position with MEM as the team administrator. This meant looking after the finances, accounting, visas, and legal paperwork. This was what I

26 The Messenger • January 2021

was trained to do, but in Bolivia? Making the decision to serve long term was the hardest and most difficult decision of my life. This meant leaving behind everything. When I resigned at the bank, my bosses told me I was crazy for throwing my career away to go work in a third world country. Serving in Bolivia for the past four years has not been easy, but it has been rewarding. Working with children has been my joy; whether in school, with the teens group, or just hanging out with the local youth girls. I have felt blessed and have experienced God’s presence everywhere I go. “Whoever gives heed to instruction prospers, and blessed is the one who trusts in the Lord” (Proverbs 16:20). Lord, help each one of us to embrace your calling for our lives with enthusiasm, wisdom, and humility. – Nancy Friesen Nancy Friesen (Picture Butte Mennonite Church) serves with MEM in Bolivia as team administrator, an English teacher and a youth worker.

With Our Missionaries

BOM

God’s Faithfulness in Trying Times

God provided this first helicopter for Papua New Guinea.

2020 is the year of COVID, quarantines, working from home, financial struggles, health problems, loss of loved ones and all sorts of turmoil. As we come to the end of this year, many of us have stories of disappointments, missed opportunities, and intense grief from our losses, but we also have stories of God’s faithfulness and his abundant provision. Here is our story: During this pandemic, God is still working, still sovereign and still owns the cattle on a thousand hills. For several years, we have asked you to pray for aircraft for our Ethnos360 Aviation flight program overseas. We use these aircraft to fly church planting missionaries into the remote jungle locations where they take the gospel to indigenous people who have never heard the good news of Jesus Christ. We get requests from indigenous people on a regular basis to bring them the “talk that brings new life.” We shared with you our leap of faith starting in 2014 as God provided three Kodiak aircraft for Papua New Guinea, two Robinson helicopters for the Philippines, and recently one Robinson R66 helicopter for Brazil. We were so excited that the Brazil R66 started flying the first week of February, but due to COVID travel restrictions we had to discontinue flight service in that country until just recently. God also provided three R66 helicopters for Papua New Guinea! The first one arrived October 7, 2020, at Ethnos360 Aviation in McNeal, AZ. We were speechless when a donor called in June with the news that he wanted to donate enough to purchase the first one. During COVID and economic losses no less! It couldn’t have been better timing! The day before it landed at our facility, our training helicopter ran out of time. Once Robinson helicopters have reached a limit of

so many hours or so many years of flight service, we must take them completely apart and rebuild them to restart the clock. The new R66 arrived just in time to allow our newest helicopter pilots to continue right on schedule toward completing their training. The timing is especially important for our Brazilian pilot here for helicopter training. He needs to continue flying so he can complete his training before his US visa runs out. While our current class of mechanics was dismantling and overhauling the training helicopter—and learning lots in the process—the new R66 was hard at work as the temporary trainer. Our pilots needed to put it through its paces before it can be crated and shipped to Papua New Guinea. This also gives them the required flight experience before they themselves go to their country of service. Soon after the new year, when our R66 trainer is back in the air, we will start the process of taking the new helicopter apart and crating it up for its trip to PNG. In addition to providing this aircraft at just the right moment, God also provided a Kodiak flight simulator that arrived a couple weeks ago to assist us in training our Kodiak pilots. The Kodiaks are the only fixed wing aircraft we currently fly overseas. Since we do not have one in McNeal to train in, this simulator will go a long way in preparing our fixed wing pilots for service in Papua New Guinea and Indonesia. What a prayer-answering God we serve! – Phil and Ellen Koop Phil and Ellen Koop (Kleefeld) serve in Arizona with Ethnos360 Aviation.

Crews work to dismantle the training helicopter.

www.emcmessenger.ca • The Messenger 27

With Our Churches Braeside EMC

WINNIPEG, Man.—I think the past year at Braeside might best be described by words like: revealing, unmasking, exposing, or even laying bare. Something about the COVID-19 pandemic has brought about a paring-down to essentials, on both personal and corporate levels. Where do we go for comfort in times of need? What is at the heart of our celebrations? To what, or to whom, do we turn to satisfy our longing for rest, or refreshment, or adventure? Cut off from many temporal indulgences, many Braesiders have shared encouraging reports of renewed personal devotion and fresh commitment to faith. On the corporate level, early concerns about the demise of Christendom in the wake of video services and virtual communion are proving baseless. While some may be taking the opportunity to loosen commitments, the vast majority here at Braeside are going out of their way to

BEMC

Braesiders Responding With Fresh Commitment

A pre-COVID group photo of the Braeside congregation.

strengthen relational bonds and to care for one another in genuine expressions of love. My prayer is that the days ahead will see the end of the COVID-19 challenges, but that the lessons learned and commitments made will continue to mark the church for many years. – Dan Cormie

•• Christian Fellowship Church

Small Church an Advantage in Pandemic BIRCH RIVER, Man.—Many times it is a disadvantage to be a small and shrinking congregation in a dying town. Still, during a pandemic, there is no better place to be than a town so forsaken that even the virus can’t find it yet and in a church that is small enough to legally proceed with regular services with a few minor adjustments to meet pandemic protocol. Birch River CFC continues to function without a pastor and with minimal programming. Church services include singing, sharing, scripture reading, a recorded sermon while the children have Sunday School and a discussion time following the sermon. Next August, we are planning for an anniversary homecoming and welcome everyone with connections to CFC in the past 60 years to come and join us for the celebration. – Ferlin Abrahamson

28 The Messenger • January 2021

With Our Churches Island Gospel Fellowship

God’s Direction Sought for Outreach Efforts far IGF has not restarted the youth ministry. We are seeking God’s direction for where we should focus our outreach efforts. A work camp constructing a natural gas pipeline has been built just south of Burns Lake. This camp will house about 700 workers from various communities and other countries. IGF has been given the opportunity to provide the camp with Christian literature. We are also investigating the possibility of starting an Alpha course and/or Bible studies on site for the workers. Pray that God will bless this outreach opportunity! – Pastor Ed Peters

IGF

BURNS LAKE, B.C.—Last year has brought significant changes to our youth outreach. Phil Bogora, who had served as IGF’s youth pastor since May of 2017, officially resigned in September 2020. In January 2020, Phil and his wife Christine gave birth to a son, David, who was diagnosed with Trisomy 18. After months in B.C. Children’s hospital in Vancouver, the Bogora family decided to move to Ottawa. Here they are able to access specialized medical care for David, while also being near to their families. Pray for Phil and Christine as they settle into a new home and community. So

•• Many Rooms Church Community

Pandemic and Group Diversity Present Opportunities At the beginning of the year we enjoyed some of our annual traditions like our donut party and a winter block party organized together with neighbours. When the restrictions of COVID-19 hit us, our small group size and informal meeting structure in homes was pretty ideal. It was much easier to adapt because house churches are less attached to particular worship formats and particular spaces to worship. We as leaders enjoyed planning creative ways for us to “meet” and fellowship like a stations of the cross Good Friday neighbourhood tour and a deconstructed church camp with numerous events, including an outdoor movie night and inter-generational capture the flag game. We have an adventurous group who will try just about anything once!

JEN KORNELSEN

WINNIPEG, Man.—This year our church has had our strengths and weaknesses confirmed and tested.

A house church eats together during worship.

But handling the diverse feelings and choices within our group was just as difficult for us as any other church. We have a lot of differences that have been highlighted by our various responses to the pandemic. What a wonderful, unexpected opportunity to seek the grace to accept and bend to each other’s needs and limitations.

– Stephanie Unger and Jen Kornelsen

www.emcmessenger.ca • The Messenger 29

With Our Churches Mount Salem Community Church

God Is Doing a New Thing in the Church

Oak Bluff Bible Church

There is no doubt that God is doing a new thing in the church and we believe that God has big things planned for the people of Canada. Moving into Josie and Pastor Albert Loewen 2021 we are praying for revival! God has been good, his faithfulness endures and he will carry us through this challenge as well. – Pastor Albert Loewen

••

OBBC

Exciting Developments at Oak Bluff OAK BLUFF, Man.—This past year has been especially exciting because God allowed 39 people to serve with Hugo Missions in Ensenada Mexico, building two homes for two needy families. We also praise God for providing a home for the Oak Bluff Bible Church, a former Credit Union which is nearing the completion of the necessary renovations. Furthermore, after a lengthy pastoral search process the congregation called Christian and Jessica Loewen to be our new pastoral couple. His role as pastor commenced on October 18, 2020, just in time to move into our Pastor Christian and Jessica Loewen began new facilities. pastoral ministry on October 18, 2020. – Interim Pastor John Reimer 30 The Messenger • January 2021

MSCC

MOUNT SALEM, Ont.—Words cannot completely describe 2020. On one hand it has been a year with more stress and anxiety. On the other hand, there is such openness among our community to the work and ministry of the church. People are searching. Doors to conversations are open, bringing a lot of life change. As hard as it’s been, God is at work. We are excited to see what he will do through this all. At MSCC, our staff and leadership has worked very hard at trying to innovate and learn how to engage more effectively with our community. We have tried to engage better in conversations. We are also actively engaging in ministering to the less fortunate in our community through various initiatives and trying to offer the hope, joy and peace that God longs for each of us to experience.

With Our Churches Riverton Gospel Chapel

Priority Placed on Connections Amid Challenges RIVERTON, Man.—Like every church in Canada, 2020 presented opportunities and challenges to work through. Highlights in March included the 100th birthday for Mary Doerksen. On March 8, RGC celebrated a parent-child dedication with Thomas and Larissa Terry and family. This would be our final in-person service for many weeks as the spring shut down took place. RGC moved to online services using various formats. In June, when we could hold in-person services again, we began to witness the return of the people and by early fall, averaged 50-70 people. In October, we had a short time of Sunday School. This included the reversal of our Sunday scheduling: worship service first, then Sunday School. The move proved positive and Sunday School was close to capacity with kids through adults remaining. Youth restarted in the fall. RGC currently has 18 youth within the church families, making for a solid core while adding the community youth who desire to come and connect with the Lord. The recent shut down which began November 12 has been discouraging. RGC is back to online gatherings.

The ConneXion

RGC

However, we have learned from the spring time and seek to use multiple formats to encourage connections. These include Facebook page and group connections, the use of Zoom where posLana and Pastor Vern Knutson sible, and plenty of phone calls. It’s most difficult to remain connected to the children. Moreover, the connection to the community remains vital. How might we be the salt and light to the community in Jesus name? This continues to be the challenge. May the Lord bless his church, the bride of Christ during these challenging times and may the people rise up to the challenge of serving Christ in the ways possible. – Pastor Vern Knutson

••

ARBORG, Man.—In this past year, God has been teaching us how we can work together as a church with various ethnic groups and how we can connect people with each other and with the Lord Jesus. The ConneXion has accepted Pastor Jae and his family. In addition, we have been grateful that the refugee families in our church have built a good relationship with our church members and community people. We praise God for allowing us to reckon and reflect on the vision of The ConneXion. We asked our congregation: What do we value about the church? What’s working well for us at The ConneXion? What’s not working well for us at The ConneXion? Based on Michael Frost’s book Surprise the World!, the leaders have taught the five practices to achieve the vision of The ConneXion.

CONNEXION

Connections Important at The ConneXion

Pastor Jae Park (second from left) and his family

We have needed extra prayer that the whole congregation can share a vision with one heart and one mind, and try to practice BELLS, which means Bless, Eat, Listen, Learn and Sent. – Pastor Jae Park www.emcmessenger.ca • The Messenger 31

News

AIMM

Two Candidates to Serve as Executive Coordinators of AIMM John Fumana of Democratic Republic of Congo, and Bruce Yoder of Canada have been appointed to work as a team of Executive Coordinators for Africa Inter-Mennonite Mission (AIMM). John Fumana is a member of the Mennonite Brethren Church of the Congo (CEFMC) and serves as deacon of his local church in Kinshasa, DRC. John received a bachelor’s degree in education and has a certificate of training of trainers in Asset-Based Community Driven Development. John brings extensive experience working with international organizations such as Oxfam, World Vision, the U.S. Embassy in Kinshasa, and Interchurch Medical Assistance where he has served as program and operations manager, cultural affairs assistant, logistics coordinator, and human resources manager. John lives with his wife and children in DRC. “I praise God for this opportunity to serve in his harvest through AIMM…AIMM offers a space for the use of various gifts that member churches have, bringing them together to serve the Lord (1 Corinthians 12:4–5),” said Fumana. “At this time of great change in the world, I see in AIMM an opportunity to work with member churches in Africa to help them discover their potential, and to motivate, mobilize, promote and use this potential in order to empower the African church.” Bruce Yoder is a member of the Listowel Mennonite Church in Ontario, Canada. He has 26 years of experience working in intercultural settings in Latin America and West Africa, most recently serving with Mennonite Mission Network in missional development and as a teacher of missiology and of the history of Christianity in institutions of theological education in the Republic of Benin and Burkina Faso. John Fumana

32 The Messenger • January 2021

Bruce has a PhD in Church History and World Christianity from the Boston University School of Theology and has done research in the areas of mission history and transnational Christian networks. Bruce and his wife live in Listowel, Ontario Bruce Yoder and have two young adult children. “With over a century of missionary engagement, AIMM’s work has been instrumental in the development of multiple African Mennonite/Anabaptist churches; intercultural relationships between African, North American, and European partners; and transnational Anabaptist networks,” said Yoder. “Time and again I am amazed and inspired by the vitality and resilience of the African Church and am pleased for the opportunity to engage partners on the continent and around the world to advance their collaborative mission initiatives.” The AIMM Search Committee and AIMM’s International Central Council (ICC) recognize the importance of having executives that represent the North American and African constituencies of AIMM. Fumana and Yoder bring a breadth of intercultural experience and each of these candidates bring experience with AIMM partners. Following 15 years with AIMM, Rod Hollinger-Janzen expressed his gratitude for the work of the ICC and the Search Committee over the past year. “This entire process has been led by the Spirit of God,” said Hollinger-Janzen. “The complementary skill sets of Bruce Yoder and John Fumana, together with their shared passion for Christian mission and their vision for growth for the AIMM family, position AIMM well for an exciting future. Their shared leadership models the kind of mutuality in mission that AIMM is striving for.” Yoder and Fumana will begin to transition into their roles in January 2021. – Twila Albrecht, AIMM Search Committee Consultant/Secretary

Shoulder Tapping With any applications for EMC church pastoral positions, candidates are expected to also register a Ministry Information Profile with the EMC Board of Leadership and Outreach, which can be obtained through Erica Fehr, Church Leadership Assistant, at efehr@emconference.ca or 204-326-6401.

Additional EMC Openings Often there are more churches looking for senior, associate, youth, and interim pastors than are identified on this page. For information on additional openings, contact Conference Pastor Layton Friesen (lfriesen@emconference.ca) and Director of Youth and Discipleship Gerald D. Reimer (greimer@emconference.ca). The national office phone number is 204326-6401. Speak with Erica Fehr, Church leadership assistant to the BLO, to request a cell number for a particular person.

EMC Positions* Rosenort Fellowship Chapel (RFC) in Rosenort, Man., is seeking a lead pastor. We desire a spiritual leader who sets an example of commitment to Christ in his private prayer and devotional time. He will preach the Word of God and serve the RFC congregation and the community, promoting spiritual vision as described in 2 Timothy 4:1–2. He will provide the preaching/teaching ministry, challenging us to become more like Christ. He will conduct communion, baptisms, weddings and funerals. He will coordinate Sunday morning worship services and other services as needed. He will be involved in visitation ministry. He will be a resource to all the committees of RFC. He will be responsible for office management. He will represent RFC at the regional and conference levels. He will report to the leadership council and ultimately to the church congregants. For information about this position, contact Brent Friesen at rfcsearchcommittee@gmail.com or 204-712-7254. Prairie Grove Fellowship Chapel, serving Lorette, Man., and the surrounding area, is seeking a fulltime senior pastor for a congregation of approximately 80. We are a friendly, welcoming church where all ages are well represented and respected. Our mission is “To Love God and To Love People.” We are looking for a pastor who is a shepherd at heart and is gifted at preaching and teaching. He must have a deep, personal relationship with God and be able to hear, discern, and follow God’s leading. We are looking for someone who is humble and compassionate, who listens well and tries to

relate to others, and is approachable by all ages. He must be able to preach strong, biblical messages that promote personal growth and not be afraid of difficult subjects. The ability to work with others on our ministerial team is a must. For more information, contact Chris at pgfcbusiness@gmail.com.

Other Positions Mitchell Gospel Church (Manitoba) is looking for a full time lead pastor. We need someone to help reach our community, care for our members, and disciple us. Our potential for growth in Mitchell is very exciting considering the number of young families in the area. Specifically, we want to grow our Sunday School, senior and junior youth program. We are interested in someone with a clear personal calling to leading and feeding the body of Christ in his church at Mitchell. He will encourage and cast fresh vision to our deacons as well as our congregation members. This man will have a healthy family life and a growing relationship with God. If you would like to know more about the position, please contact mitchellgospelchurch@gmail.com. Steinbach Bible College invites applications for the position of Fundraising Events Coordinator (30 hrs/ wk, flexible days). The position requires flexibility in regards to hours, as some evenings and weekends are involved. Reporting to the Director of Advancement, the incumbent will: • Plan and coordinate SBC’s fundraising events in keeping with the school’s mission and vision including marketing and research, social and local media. • Solicit sponsorships for monetary and in-kind support. • Track revenue, expenses, and budgeted forecast of all event materials using Raiser’s Edge. • Produce, organize and execute event materials. • Manage and direct all event venues, vendor relationships, and volunteers. • Cultivate and maintain relationships with existing and potential donors. • Conduct research, gather data, analyze information and prepare accurate and timely reports. Please submit your resume with cover letter via email to Eileen Krueger, Human Resources Consultant, EBMinds@gmail.com. We thank all applicants who apply but only those selected for an interview will be contacted.

At Inner City Youth Alive (ICYA) our mission is to bring hope through Christ, and we’re seeking to fill ministry positions serving kids, youth and families in Winnipeg’s inner city neighbourhood. Available positions include ministry and administrative roles. Our diverse team members are both local leaders and from outside our neighbourhood. As a faith-based ministry we hold all staff to our lifestyle and morality commitments, and core values. ICYA and our staff are supported by generous individuals and churches from across Canada. To view full job descriptions, visit: www.icya.ca/careers or message Karen Jolly, director of programs, at karen@icya.ca. Lindale Mennonite Church, Linville, Virginia, is seeking a full-time lead pastor to serve an active, multigenerational congregation of 300 attendants. Applicants should demonstrate gifts in preaching, teaching, leadership and teamwork. Seminary degree preferred. Must agree with the Mennonite Confession of Faith (http://mennoniteusa.org/ confession-of-faith/ Competitive salary and benefits package. View church website at www.lindale.org. Interested persons may send resume and cover letter to Dana Sommers (dana.sommers@comcast.net). Archives Committee: To help preserve and share the stories of Christ’s grace to us through history, the EMC is seeking volunteers to serve on its Archives Committee and other volunteers to assist in its efforts. The Archives Committee meets about three or four times a year to oversee the EMC Archives, preserve documents, and promote EMC history. Its members get involved in hands-on projects. An appreciation of church history is helpful. The ability to read German is not required, though helpful. Committee members from outside Manitoba could attend meetings by computer or by phone and could assist in collecting materials from their areas to be donated to the EMC Archives. Volunteers are needed to help organize the archives’ materials in Winnipeg and Steinbach. These include photographs, file descriptions, and filing. Translators (German to English) are very needed. They can be located anywhere. If this fits you or someone you know, please contact the EMC office at 204-326-6401 or by email. Thank you.

Where are position ads to be sent? Please send all position ads, including pastoral search ads, to messenger@emconference.ca. All ads are to be 150 words or less. All ads can be edited. Please advise us when it is no longer needed.

www.emcmessenger.ca • The Messenger 33

Column • His Light to My Path

Vacuuming to Victory

V As I reluctantly drag myself to the cleaning closet, I now find myself asking, “Will I be obedient in this little task?”

34 The Messenger • January 2021

ISTOCK

by Karla Hein

acuuming has been a test of my obedience lately. “Do everything without grumbling or arguing, so that you may become blameless and pure ‘children of God’” (Philippians 2:14–15). I sometimes wish my husband and I hadn’t given our kids a CD of scriptures set to music because this verse’s catchy rhythm keeps bouncing around in my head, driving me to conviction. Vacuuming is such a tiny chore, insignificant compared to negotiating fair trade deals or donating soup cans to the local charity. Why has this chore become a battle that I fight inside myself every time my hand begrudgingly touches the vacuum cleaner? The answer is surprisingly simple. I fight it because I believe that God’s Word is true. God says that “Whatever you do in word or deed, do everything in the name of the Lord Jesus, giving thanks through him to God the Father.” (Colossians 3:17 NASB). I checked my Bible’s footnotes, and no exception was given for vacuuming. Too bad. If I don’t do my house chores with a grateful heart that is attentive to my Master in Heaven, then I am in defiance of his instructions. I remember Betsy in The Hiding Place insisting to Corrie that they must rejoice even in the lice that inflicted them in the concentration camp because rejoicing always in every circumstance is God’s command (1 Thessalonians 5:16, 18). It turned out that the lice infestation in their bunkhouse was the reason they had more freedom to share God’s Word and minister to the women in their unit because the guards did not dare venture into their space. Surely in

comparison, I can rejoice over something as trivial as cleaning up smooshed rice and muddy shoeprints. I’m reluctant to admit that since I started working on my attitude, my results have been less than inspirational. I still don’t like vacuuming. This dreaded chore continues to be too loud, take too long and have too short-lived results in my opinion. As I reluctantly drag myself to the cleaning closet, I now find myself asking, “Will I be obedient in this little task?” Vacuuming has created the opportunity for me to develop discipline and practice obedience in my life (1 Corinthians 9:24–27). I am not aimless in my decision to rid myself of “every obstacle and the sin which so easily entangles [me],” (Hebrews 12:1 NASB). I fail miserably at daily faithfulness, sitting here in my lethargic pity parties and selfish attitudes. How beautiful is the invitation to come close to the throne in time of need because of a sympathetic High Priest, my Saviour Jesus (Hebrews 4:15–16)! Our High Priest is called Merciful and Faithful and the throne is called grace (Hebrews 2:17, 4:16).

Column • Stewardship Today

Five Big Myths of Generosity Philanthropy and generosity are still making headlines amidst current challenges. Every week, it seems some multibillionaire is donating another massive cheque to charity. While highprofile donations are a fantastic boost for the causes they support, they can unintentionally reinforce myths about charitable giving.

Myth #1: Philanthropy Is for the Wealthy

Media focus on large donations can create the impression that unless your donation ends in many zeroes it is not philanthropy. In reality most Canadian charities depend on a steady flow of monthly or annual donations. In fact, the average percentage of annual income donated by individuals decreases as household income increases. A generous state of mind bears no relationship to donation size. Whatever a person can afford to give, they should freely give; it will be valued and appreciated by the charity that receives the donation.

Myth #2: Generosity Means Writing a Cheque

Although people tend to associate charitable giving with writing a cheque or donating online, supporting your favourite causes is not limited to giving cash. Over the past ten years donations of publicly traded stocks, bonds, mutual funds, and ETFs have made up more than half of Abundance Canada’s annual receipted donations. When you donate publicly traded securities in-kind, you not only receive a receipt for the donation, but the taxable capital gain is also reduced from 50 percent to zero. Other possible non-cash donations include gifts to charity through a will, naming a charity or charities as the beneficiary of RRSP/RRIF or TFSA assets, donating life insurance, or donating private company shares.

Myth #3: Giving Should Come from One’s Excess

The conventional hierarchy of household finances is to “spend, save, and share.” Living expenses

usually take the top spot and excess income, if any, is divided between savings and charity. What if we flipped that hierarchy upside down? Truly generous people give first, save second, and spend the remainder on lifestyle.

Myth #4: Generosity is About Money

by David Barker, Abundance Canada

Truly generous people give first, save second, and spend the remainder on lifestyle.

Because generosity is a state of mind, generous giving is not limited to donating money. Generosity includes thinking of others beyond ourselves, choosing kindness, and pitching in when others need help. Charities in Canada are often looking for volunteers to help with a variety of different tasks. Where can you give your time and talents? Many clients over the years have told me that adopting a generosity mindset helped free them from anxiety around money. Practicing freely giving their time and money actually brought David Barker is a them greater peace of mind. gift planning consultant with Abundance Myth #5: My Giving Won’t Make a Differ- Canada. Since 1974, ence Abundance Canada, From time to time, I hear people dismiss a registered pubopportunities to give because they think lic foundation, has their gift won’t make a difference. However, been helping people any gift, large or small, can help accomplish to support the causes big goals. they care about durA Generosity Plan™ with Abundance ing their life and Canada can help individuals of all ages and beyond, in a tax effiincomes build a personalized giving strategy to cient way. To learn support the charities they care about at every more about creating stage of life. a Generosity Plan™ Philanthropy is not limited to millioncall 1.800.772.3257 or aires, cash donations, or just giving from your visit abundance.ca. excess. You can make a difference right now just by giving what you can and exploring the best way to give. www.emcmessenger.ca • The Messenger 35

Column • Kids’ Corner

This, Too, Will Pass

Practice patience, and remember to be thankful for all the good things you have.

36 The Messenger • January 2021

ISTOCK

ight now, you and everyone around you are still in a pandemic. This means that everyone must continue to carefully follow the rules. One hundred years ago there was another pandemic. It was called the Spanish flu. The Spanish flu arrived just as World War 1 was ending. This flu spread to every part of the by Loreena world just like today. Many people got sick. Thiessen Churches and schools were closed. People were warned not to gather in large groups. They were told to cover their mouths and noses when they coughed or sneezed. They were reminded to wash their hands often. Posters everywhere instructed them to wear a mask in public. And the posters showed how to wear them properly. Making a habit of following the rules helped keep more people well. Just like today. When schools closed one hundred years ago there was no home school, no virtual school. Children did chores to help out at home while parents did their work. Often children had to scrounge for food because there was a food shortage. Older children had to look after their younger brothers and sisters. Some children went to orphanages and some were taken in by other families. Another difference in 1918 was that adults had to continue to go to work. Factories continued to manufacture metal goods, such as screws and tools. Workers did welding, operated machines, drove trucks. No one worked from home. Today many people can work from home. Teachers Activity: What you can do. can create lessons and Need: paper, pencil, pencil crayons, camera stream them Do: Make two lists: Column 1—what you are thank- to students ful for. Column 2—what you are doing to keep safe. on the InterWrite your list, draw the items in each list or take a net. Many photo of each item. Share with your family. companies Stay safe. have Zoom meetings.

Doctors can check on you by video link or by phone and order medicines for you which you can pick up at the pharmacy or get them delivered. Today we have more knowledge about the virus and better technology to help us get through. In 1918 doctors and scientists knew about viruses but they had never seen one because they did not yet have the right microscopes. There were no anti-viral medicines, no antibiotics and no flu vaccines. Today health workers have protective gear like medical masks, plastic face shields, gowns and gloves. Hospitals create more space as it is needed. They have breathing machines for people who need them. Scientists all over the world are working on creating a vaccine specific to today’s particular virus. And ever since it began much more has been discovered and new and better medicines have been made to fight it. We have much to be thankful for, enough food, warm houses and clothes. And we have our families. So, what is the next step? Keep on practicing the habits you have formed since the pandemic began; continue to follow the rules, do the things that keep you safe. Practice patience, and remember to be thankful for all the good things you have. Read Romans 12:11–12 and James 1:17. The Messenger Evangelical Mennonite Conference 440 Main St., Steinbach, MB R5G 1Z5 Publications Mail Agreement #40017362