The Messenger Caregivers, Take Care! a publication of the
Volume 56  No. 6 November 2018
An Interview About Secondary Trauma page 6 Theology and Mental Illness page 10 A Look at John Knox and Menno Simons Today
page 13
How Long, O Lord? A Biblical
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Theology of Suffering page 16
Evangelical Mennonite Conference
Editorial
The Suffering of Andreas Keller, 1536
“I
am distressed beyond all misery. I am povertystricken and robbed of my ability to work, all of which I cannot overcome in my lifetime. I have been starved so that I cannot now eat or drink, and my body is broken. How would you like to live for five weeks with only boiled water and unflavoured bread soup? I have been lying in the darkness on straw. “All of this would not be possible if God had not given me an equal measure of his love. I marvel that I have not become confused or even mad. I would have frozen if the Lord had not strengthened me, for you can well imagine how a little bit of hot water will warm one. In addition to this I have suffered great torture twice from the executioner, who has ruined my hands, unless the Lord heals them. I have had enough of it to the end of my days. “…Therefore, dear Lords, you will find in me nothing but patience in word and deed. I will obey you till I die and I will obey God till I die. But I will not build on this commandment of men, which is against God, as long as there is breath in me. I will not be a hypocrite, either to curry favour or to avoid suffering, but will seek the truth with all my heart.” It is difficult to focus on the wretched suffering of early Anabaptists and other Christian martyrs. Imprisoned in horrible conditions, Keller endured much in body and soul. “Keller was an ordinary man,” says Walter Klaassen, “and the fact that he eventually gave up does nothing to discredit the strength and pathos of his testimony.” Yet
with all due respect to Klaassen, there is little evidence that Keller gave up. True, Andreas said he would obey the authorities, but he persisted in saying he would obey God and he would not build on the commandment of man. He said he did not seek to curry favour or avoid suffering. He preferred not to suffer; so did our Lord (see Luke 22:42). As others have done, I write these words while seated in a comfortable chair near a window providing light, living in a country that offers much in peace and safety, having returned from a lunch where I ate too much. Who am I to condemn Keller as he faced a time and circumstances not experienced by me? If his faith was weak, I wish mine were as strong as his. Centuries later my grief comes partly from knowing that both the tortured and the torturer knew the Apostles’ Creed; to that extent, they shared a common faith in Christ. Yet despite that connection, one suffered and another caused it. With Reformation Sunday just behind us (Oct. 25) and the Day of Prayer for the Persecuted Church (Nov. 18) even more recently, I agonize over the broken body of Christ, the broken body of Keller, and the body of the Church too often still broken today. The Church is still persecuted and, sometimes, it still persectues. – Terry M. Smith
Centuries later my grief comes partly from knowing that both the tortured and the torturer knew the Apostles’ Creed.
Source: Walter Klaassen, Anabaptism in Outline (Herald Press, 1981), 86, 93-94.
The Anabaptist–Evangelical Puzzle: Discovering How the Pieces Fit January 7–11, 2019 Instructor: Dr. Darryl Klassen For grad and undergrad credit, audit Anabaptist Studies Program
2 The Messenger • November 2018
For information contact Admissions: 1-800-668-7768, 1-204-433-7488, providenceseminary.ca
Table of Contents Features
Columns
6
5
Dr. Chris Marchand: Caregivers, Take Care! – by Irma Janzen
10 Theology and Mental Illness – Kevin Wiebe
13 A Look at John Knox and Menno Simons Today – Bill Rambo
15 How Long, O Lord? A Biblical Theology of Suffering – Dr. Gus Konkel
Departments 2 Editorial 3 Pontius’ Puddle 4 Letters 21 With Our Missionaries 25 With Our Churches 29 News
Archives Alcove
Bishop Heinrich Enns: A Rose By Any Other Name – Terry M. Smith
page
20 Window on Missions
What, a Changed Funding Model? – Tim Dyck and Ken Zacharias
21
page
24 Poetry
23
Why I Do What I Do – Dave Field
34 A Reader's Viewpoint Reflections on Worship – Betty Koop
35 Stewardship Today
Does Your Financial Plan Include Giving? – David Barker
page
36 Kids’ Corner
25
A Brief History of Christmas – Loreena Thiessen
31 In Memory 33 Shoulder Tapping
page
27
www.emcmessenger.ca • The Messenger 3
The Messenger Volume 56 No. 6 November 2018
EDITOR TERRY M. SMITH tsmith@emconference.ca
ASSISTANT EDITOR ANDREW WALKER awalker@emconference.ca
Submissions to The Messenger should be sent to messenger@emconference.ca. The Messenger is the publication of the Evangelical Mennonite Conference. Its purpose is to inform concerning events and activities in the denomination, instruct in godliness and victorious living, inspire to earnestly contend for the faith.
It is published 12 times per year, six in print (also online at www.issuu.com/emcmessenger) and six in a website format at www.emcmessenger.ca. To get the most out of The Messenger, viewing both versions is encouraged. Letters, articles, photos and poems are welcomed. Unpublished material is not returned except by request. Views and opinions of writers are their own and do not necessarily represent the position of the Conference or the editors. Advertising and inserts should not be considered to carry editorial endorsement. The Messenger is published by the EMC Board of Church Ministries, 440 Main St, Steinbach, Man., and is a member of Meetinghouse and Canadian Church Press. Subscription rates (under review) 1 year print subscription $20 ($26 U.S.) Manitoba residents add 8% PST. Single print copy price: $2 Subscriptions are voluntary and optional to people within or outside of the EMC. Subscriptions are purchased by the Conference for members and adherents. The Messenger is available for free to all online at: www.emcmessenger.ca If you wish to sign up for our email newsletter. Pleaase contact Andrew at: awalker@emconference.ca. Digital copies are free. Change of address and subscriptions Undelivered copies, change of address and new subscriptions should be addressed to: 440 Main St, Steinbach, MB R5G 1Z5 Phone: 204-326-6401 Fax: 204-326-1613 E-mail: messenger@emconference.ca www.emconference.ca/messenger Second-class postage paid at Steinbach, Manitoba. ISSN: 0701-3299 Publications Mail Agreement Number: 40017362 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 should be sent to messenger@emconference.ca.
4 The Messenger • November 2018
Letters Also ‘Gobsmacked’ to Exist
Thank you, Layton Friesen, for a thoughtful column [Sept.]. There needs to be more thought on what it means to be human, a believer in God, and a Christian. When we wake up in the meadow, we tend to ask why we are here. This question is difficult (impossible?) to answer without first asking the more fundamental question, “How did we get here?” Without that kind of question our foundation is shallow indeed. The Christian life and church become formulaic. I keep coming back to a thought that struck me some time ago: “I am me and nobody else and nobody else is me.” It embodies all that I know about the world. It is my starting point. It provokes all sorts of
questions. It tells me that I am unique and so are you, that each of us is valued beyond measure, which leads me to ask, “Who valued me and made me from nothing?” It centres my physical, emotional, social, spiritual, and rational life. It grounds me in my humanity and puts my faith in God on bedrock. Hurray for your article, Layton. As for me I plan to change my email signature from, “Ray Hill, sent from his iPhone” to “Ray Hill, I am me and nobody else and nobody else is me.” Each of us needs to have a similar statement of awe of life in words that make sense to us personally. – Ray Hill MacGregor, Man.
Thank You to the EMC!
Dear brothers and sisters in Christ, mid-stream in life and part of that thank you! reluctance to do so: “How will I be Around 11 years ago my wife accepted? Will I be treated as an Sherry and I followed Jesus and His outsider and always as an outsider? prompting to leave Fredericton, N.B., Will I be allowed to contribute in to begin our time with Westpointe a meaningful way or will the eye of Community Church in Grande Praiskepticism always stare upon me?” rie, Alta. We traveled across Canada Thank you to the EMC for your in January with our two youngest wonderful ministry to us. Thank you daughters and three horses. It was the to the staff at the office, each and adventure of a lifetime—new provevery one of you blessed and enriched ince, new congregation, and new our lives. A special thank you to each denomination. of the staff that still keeps in contact We left wondering where this with us and powerfully blesses us with adventure would end and how we words of encouragement. May Jesus would be accepted and how long it fully bless you! would last. It lasted over nine years – Dwight and Sherry Munn and ended with a calling by Jesus to Wembley, Alta. follow Him in doing a church plant in Wembley, Alta., with the Evangelical Free Church of Canada. The Messenger is to inform concerning This is our thank you to the events and activities in the denomination, EMC for its acceptance into your instruct in godliness and victorious living, denomination. From the begininspire to earnestly contend for the faith. ning Sherry and I felt loved, accepted and full participants. Views and opinions of writers are their Perhaps, not many know what it own and do not necessarily represent the is like to change denominations position of the Conference or the editors. Board of Church Ministries
Purpose and Disclaimer
Column • Archives Alcove
Bishop Heinrich Enns: A Rose By Any Other Name
W
by Terry M. Smith Director of Communications and Education
BOM
hen is a bishop not a bishop? First, within Anabaptist-Mennonite circles in Poland-Prussia when the Roman Catholic Church did not allow the Mennonite Church to have leaders called bishops (Darryl Klassen). The church chose Elder (Aeltester) as an alternate title, yet much of the authority and functions of a bishop remained: to oversee churches, ministers, and deacons; to baptize and serve communion; and to ordain. Unlike a Catholic bishop, though, whether a Mennonite bishop had individual authority to excommunicate seems to have varied in history (Henry Fast). Second, when a bishop resigns. The fourth KG bishop Heinrich Enns (1807-1881) began serving a “reform” group in Russia in 1866 and then, only two years later, resigned amid a lack of confidence by others. There was no indication or allegation of any immorality by Enns. Historian Delbert Plett says that Enns remained respected until he died. Enns moved to Canada in 1875. Two years later he wrote two letters from Kansas while visiting a son. Plett says, “These writings provide an appropriate farewell to a man who had served his God and [Community] with great fervour.” Perhaps they were, but what might Delbert have thought of a third letter that Enns wrote from Kansas? Plett seemed unaware of it. It seems to have gone untranslated until recent work within the EMC Archives, and more of its significance was realized when I worked with it on June 27, 2018. Earlier this year historian Henry Fast had turned over to the EMC Archives a collection of about 80 letters sent to minister Peter B. Kroeker (1873-1955), some dating back to the 1890s. They were given with the support of Kroeker’s family, and are valuable. Lee Toews, a relative of Kroeker’s, had earlier rewritten some letters into modern German. Harvey K. Plett and Esther Wiebe, and more recently Ellen Stoesz, Ann Fehr, and Sara Peters have been translating the collection into English.
Bishop Heinrich Enns wrote this letter in 1877.
Yet one item dated April 30, 1877, didn’t fit into Kroeker’s period of correspondence, and a note, likely by Toews, said it appeared to be a letter to a church community. It was the letter by Enns, and an extraordinary acquisition. He wrote it shortly after the KG moved to Canada in 1874-75 and just four years before his death. Enns, according to Plett, was “a strong willed man whose determination and one-mindedness sometimes hindered his effectiveness.” In a writing attributed by Plett to him, the former bishop held that the baptism of an adult “in an unconverted condition” and without “the right understanding” has “no more value than an infant baptism” and “can even be dangerous” for its misleading consolation. Was Enns wrong or right on this? In his letter of April 30, 1877, Enns was highly conscious of his weaknesses: “A martyr worries as he is in prison and thinks about his former life and things come to mind of his former life and how he always had failed and it even saddened him in prison. Yes, I, miserable person, I have and still have lots of responsibility and have to be careful how I handle them.” Enns struggled in leadership, felt keenly his weaknesses, had strong convictions, sought to be conciliatory, and looked to God’s grace. Would we expect less of any bishop? Sources: Plett, Pioneers and Pilgrims, 1990, 533-540; Plett, Leaders, 1993, 379-400.
Enns struggled in leadership, felt keenly his weaknesses, had strong convictions, sought to be conciliatory, and looked to God’s grace. Would we expect less of any bishop?
www.emcmessenger.ca • The Messenger 5
Mental Health Initiative 2018
Dr. Chris Marchand: Caregivers, Take Care! An Interview About Secondary Trauma
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with Dr. Chris Marchand by Irma Janzen
6 The Messenger • November 2018
Irma Janzen: Secondary trauma, also called vicarious trauma, is a relatively new term for many of us. Could you give us a definition of what it is? Chris Marchand: Secondary Trauma refers to the indirect trauma that can occur when we hear about difficult or disturbing images and stories from people who have experienced these disturbing incidents. IJ: When and who are people susceptible to secondary trauma? CM: It’s common with professionals and volunteers serving in health care, chaplaincy, pastoral ministry, palliative care, youth work, firefighters, lawyers studying a case, emergency response teams, policing, child and family services, teaching and/or any other role where people find themselves witnessing trauma. Typically, it brings a sense of feeling overwhelmed, perhaps even of fear or feeling sick because of what we have heard. IJ: What symptoms are clues for caregivers that they are nearing the brink of succumbing to secondary trauma?
keep the traumatic thoughts or images from awareness. IJ: What are your suggestions to help prevent secondary trauma? CM: If we want to be present to people in pain, love them, hear them, and care for them, there will always be a risk of Secondary Trauma. There is no way to bear witness to those who have suffered inexcusable violation while fully protecting ourselves from the effects of their suffering. This is risky and painful for those who care deeply, but for Christians, it can also create a deeper bond with Jesus. When the Apostle Paul writes to the church in Philippi, he connects knowing Jesus with the experience of sharing in his sufferings. Phil. 3:10 reads, “I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead.” As we share in suffering with people, as followers of Jesus, we share in the suffering Jesus himself bears for his creation. Having said all of this, your question is valid. It would seem a wise choice if we could prevent us from succumbing to Secondary Trauma. While it cannot be easily avoided here are a few suggestions. 1. As Christians, we bring the pain back to Jesus. We realize it is not ours to hold and
Debriefing the traumatic encounter can help relieve the stress.
CM: There are lots, but some of the more significant clues include loss of meaning connected to our caregiving (example: “What’s the point?”), loss of hope (“Nothing I do matters, so why bother?”) and loss of connection (isolation from people). Other signs include a reduced capacity for caring, decreased ability to express empathy, fear/terror, reoccurring nightmares, easily startled, paranoia, inability to say no, feeling sick when expected to care, anger/rage, burnout, and sleep problems. The discomfort we feel when we experience Secondary Trauma can lead to a desire for comfort. Medicating behaviours are common, including an increase in alcohol or narcotic use, pornography, using food for comfort, or even increased use of technology, in an attempt to
www.emcmessenger.ca • The Messenger 7
that we cannot bear it on our own. 2. Debriefing the traumatic encounter can help to relieve the stress of the event and provide a space to express and release feelings of rage, anger, or disappointment with God. 3. Practicing self-awareness. This is a simple, yet powerful tool for self-preservation. Paying attention to strong feelings and allowing ourselves to feel through pain can be restorative and lifegiving. When I hear stories as a pastor about child sexual abuse, rape, or violence in the family, they can make me feel sick. After a conversation that feels overwhelming to me, or leads me to feel deep sadness, I place a large letter X in my journal. Placing an X in my journal tells me I need some time to process. I do my best to take some time off, or I arrange to speak to a therapist to let go of some of my strong emotions. 4. Nurture relationships with friends. Fatigue and isolation are major problems for those experiencing Secondary Trauma. Having friends who won’t let you sit at home alone can help. 5. Engage in any kind of regular physical activity. It’s best if the activity is already built-in to your schedule. IJ: What are good ways to deal with Secondary Trauma if indeed a person has already gotten to that place?
8 The Messenger • November 2018
CM: Good question. 1. Be gentle. Experiencing Secondary Trauma is painful, but having an emotional injury is also frustrating. Let me explain. If you’re working in your garage and you hit your thumb with the hammer, you immediately change your behaviour. You easily associate the pain in your thumb with the head of the hammer. This helps you to understand why your thumb is throbbing and it helps you with your response. An emotional injury is often baffling. People feel the pain, but there’s no hammer. Example: During a long death-oriented conversation, you hear a friend say, “I’m sick of living. No one would even care if I went missing. Maybe I should just kill myself.” That friend does not attempt suicide, but a few days later you feel restless; you can’t sleep. You feel afraid for what seems like no reason at all. You think about your day, what you ate, what you saw on TV. It doesn’t make sense. Secondary Trauma can show up in our feelings and behaviours days after the traumatic event. Things can be even more intense if you’ve had a friend die by suicide. You might be terrified, even obsessed with keeping your friend safe. Secondary Trauma might be even more intense if you yourself have experienced thoughts of suicide, or have attempted to end your life.
The trauma of that conversation might actually lead to some of the symptoms or medicating behaviours listed above. When the temptation to medicate feelings strikes you a week after the traumatic event, it’s often treated as a moral failure or a spiritual problem to be confessed. It’s rarely treated like the normal personal consequences of caring deeply for someone in pain. 2. Education. Awareness is powerful. The more we know about Secondary Trauma, the faster we can recognize the symptoms in our own lives. This is not a terminal illness. We can heal through Secondary Trauma although the experience of feeling wounded by trauma never fully leaves us. Get help. Find a caring therapist who understands Secondary Trauma and can help you heal. IJ: Other questions or comments you want to add. CM: Sometimes people will gravitate to God, recognizing their need for strength. At other times, people who really love the Lord will find themselves overwhelmed with anger at God, asking questions like, “How could a loving God allow this to happen?” Those folks need grace. They need Christians in their life to understand that they’re now living with an emotional injury. They will likely never be able to see God as they once did. This is painful and sad to
watch. When we sit with people who’ve experienced trauma, we might find ourselves asking, “Who is God now?” Before we experienced this pain, we thought we knew. We thought our vibrant relationship with God was enough to sustain us, but sometimes it’s not. My first funeral was for a family who lost a three-dayold baby. I was a 25-year-old pastoral intern. I’d never experienced pain like I saw that day as I stood beside the grave with those parents. I’ve had many more experiences like this one now, and each time it makes me wonder again about the character of God. It’s not that I don’t want to follow Jesus. It’s just that trauma has a way of reorienting our theology. Chris Marchand, DMin (Pastoral Care), has taught in the area of youth ministries at Providence University College and Theological Seminary, served as a pastor (most recently at Niverville Community Fellowship), and led many workshops about self-care for caregivers. He is currently the director of Red Rock Bible Camp in Manitoba. Irma Janzen, MEd, MA, has served in education, as the coordinator of MCC Canada’s Mental Health and Disabilities Program, and as a pastor. She is part of Fort Garry EMC.
www.emcmessenger.ca • The Messenger 9
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Mental Health Initiative 2018
MHI Committee Note: Committed Christians within EMC churches lead the Mental Health Initiative (MHI). The committee believes that faith in Christ is essential for eternal life (John 3:16, 10:10, 14:6) and that there is no substitute for it (1 John 5:20). As a physician is the instrument that God uses to set a broken bone, it is ultimately God who heals the bone. So also, it is Jesus who ultimately heals our hopeless thoughts and beliefs, chemically imbalanced brains, overwhelmed emotions and broken relationships. This healing work is accomplished through any number of resources that may include doctors, medications, pastors, scripture, prayer, counselors, social workers, family and friends. As a pastor and a guest writer for the MHI, Kevin Wiebe recognizes the importance of personal faith in Christ and the delicate interplay among biological, psychological, social, and spiritual aspects of each person.
Theology and Mental Illness by Kevin Wiebe
A
fter a decade of full-time ministry I have met many people who lived with mental illness. How do we as Christians respond? How are we to think theologically and biblically about mental illness? Sometimes we have unhealthy theology, but thankfully there is also healthy theology. At the ministerial day in July 2015, Irma Janzen spent some time addressing this concern. This article is a condensed version of a blog post I wrote in 2015 following that session. Here are several beliefs that are in need of addressing.
The Belief that Depression is Always the Result of Sin If everyone who sinned became depressed, then everyone in the world would suffer from
10 The Messenger • November 2018
depression. Even if it were a specific sin, this would still not line up with reality. While sin does influence our lives in profound ways, clinical depression is an illness, or a disease in the brain. Our spiritual lives can and do affect our physical bodies, from mental illness to heart disease. Yet even people of incredible faith in the Bible are believed to have suffered from depression. Elijah experienced such grief and sorrow that he wished he was dead (1 Kings 17-19). The same is true of Moses (Numbers 11:15). What we know is that no one thing causes depression. We also know that sin is not helpful for us whether we live with depression or not. We live in a fallen world, and we can no more blame depression on sin than we can asthma.
The Belief that the Only Therapy People Need is Prayer
Let me say this bluntly: I believe we all need prayer and that praying is healthy for all of us. That belief, however, does not negate my other belief that sometimes we need more than prayer. This belief is deeply rooted in the Scriptures. James 2:14-17 reminds us that faith without works is dead. Trying to solve our neighbour’s hunger only by praying—when we have food to give—is a ridiculous notion. James 4:17 even calls it sin when we do not help when it is in our power to do so. When someone comes to you, you can refer them to a mental health professional and in this way be a help to them. That does not negate the need for prayer because it is powerful, and many miracles have happened through prayer. God has created us to live in a physical body. Whether it is food for the hungry, a cast for a broken bone, or medication and treatment for a mental illness, there are times we must couple prayer with physical action.
The Belief that Hallucinations and Delusions are Demonic
I will again state my beliefs bluntly in hope that you will not misunderstand me. I believe that demons are real and that they can create real problems for humanity. I also believe that “the one who is in you [God] is greater than the one who is in the world” (1 John 4:4). Colossians 2:13-15 says Jesus “disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross.” Though I believe that demons can cause problems for us, we are assured by the Scriptures that Jesus disarmed those powers, and that all who are in him can be free from such bondage. If hallucinations and delusions are demonic, then asking God to take them away is appropriate. However, if delusions and hallucinations are the result of an illness, asking God to remove them will lead to disappointment and further blame may be put on the person who has them or the people who are praying. For many people they can be cleared up with medication.
Some street drugs have chemicals that can cause hallucinations—such chemical imbalances in the brain can cause this. The difference in mental illness is that it is not self-induced. To insist it is only spiritual places a huge burden on those who are suffering. When there is mental illness and spiritual leaders insist that it is a spiritual problem, it causes great damage and becomes spiritually abusive. It is preventing someone from receiving proper treatment for their illness and becomes negligence.
The Belief that Health and Wealth are the Ultimate Evidence of a Godly Person
This is the prosperity gospel as it applies to mental illness. My wife went years with an undiagnosed medical condition. Some people told her that she was sick because she had a weak faith. These people believed that since God can miraculously heal people, that he always would if the person had a strong enough faith. Thus if healing did not occur, it meant that the sick person did not have a strong enough faith. Since then, my wife has received medical treatment for her condition and she doing well. God answered our prayers through the work of human medical professionals. The idea that God answers prayers in Scripture is also deeply rooted in Scripture, from Jonah preventing catastrophe for Nineveh, or using pagan nations as a means to accomplish God’s purposes, such as Assyria and Babylon. In the Bible, even Paul and the other apostles eventually died. No person, no matter how great their faith, was able to avoid death. Even Jesus went to the grave.
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I do believe that miraculous healing can and does happen. I also believe that how we live in the midst of suffering can also reveal evidence of strong faith. Prior to my wife receiving the proper diagnosis, there were several dire possibilities. Yet her consistent faith in the midst of suffering resulted in someone coming to faith. It seems that those who respond to suffering in Christ-like ways—both in Bible times and today—demonstrate an even greater faith than those who never have to linger in the depths of such sorrow. Since those years, my wife has received a diagnosis, along with medical treatment for her condition and she is doing very well. God answered our prayers through the work of human medical professionals.
The Belief that Human Action is Not an Answer to Prayer
Sometimes the answer to our prayers lies in the work of people—Christian or otherwise—which is an idea that is deeply rooted in Scripture. Jonah’s ministry prevented catastrophe for Nineveh. Even gentile nations were used as a means to accomplish God’s will; the nation of Assyria being used as an instrument for God’s purpose (Isaiah 10:6). The parable of the Good Samaritan (Luke 10:30-37) is a story about someone whom the Jews despised meeting the physical needs of someone else; Jesus ends it with the command to do likewise. In the same way, the help offered by mental health professionals is often a profound answer to prayer.
Theological Truths
There are also some theological truths that are extremely helpful when dealing with mental illness.
People Can Experience God’s Unconditional Love in Times of Darkness
Palm 46:1 tells us that, ”God is our refuge in time of trouble,” which means that we will have trouble. Romans 8:31-29 reminds us that nothing can separate believers from the love of God, and this love can be experienced even in times of darkness. Read the passage for yourself, and you will see that there is nothing, not even a mental illness, that can prevent God from loving you.
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Even If You Are Not Cured, You Can Experience Forgiveness and Healing
1 John 1:9 says, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” This plainly tells us that we surely can experience the amazing grace and forgiveness of God. No matter how sick you are, how much pain you’re in, or how dark the valley is, these promises from God still hold true. You can cling to those truths even if you don’t feel them. Psalm 23 reminds us that God is with us even when we walk through the valley of the shadow of death. Furthermore, God may heal you even if he doesn’t take away your illness. Healing sometimes looks different than we imagine; sometimes it is our hearts that need more healing than our bodies.
We Can Find Meaning in Suffering
God can use our suffering in profound ways. There are many stories in Scripture of God using people’s suffering in incredible ways. Joseph, David, Paul, Jesus, and many others demonstrate this in the Scriptures. In 2 Corinthians 12, Paul experienced some sort of “thorn in his flesh” and though he pleaded with the Lord to have it removed, God tells him, “My grace is sufficient for you, for my power is made perfect in weakness” (12:9). There is meaning in suffering.
The Bottom Line
Discussing mental illness should not be at odds with our faith. Our response to it becomes more powerful when we view it holistically and through the lens of God’s Word, offering spiritual and emotional support even when referring people to those that can help them deal with the physiological realities of their condition. Let us acknowledge both spiritual and physical realities for the glory of God and the love of God’s people. Kevin Wiebe, BA, is the pastor of New Life Christian Fellowship (Stevenson/Tilbury, Ont.) and has held various administrative and educational roles in the EMC.
Reformation Sunday
A Look at John Knox and Menno Simons Today by Bill Rambo
I
was baptised as an infant. Don't be too shocked, please. I was rebaptized as an adult. But my early life was informed by my parents' commitment to the Presbyterian Church. It sent them as missionaries to the Congo, later called Zaire, for many of my formative years. I have missionaries on both sides of my family, going back four generations on Dad's side and five on Mom's. My wife Sharon Hildebrand and I met serving in Christian missions in Africa, she with MCC and I with the southern Presbyterians. This intertwines my history with the experiences of reformers John Knox and Menno Simons, and it raises questions for me and others today.
Priests and Reformers
A Guard and Galley Prisoner
John Knox was influenced by his association with Scottish reformers Patrick Hamilton and George Wishart, both of whom were martyred for their Protestant teaching in the first half of the 16th century. Knox was actually an armed bodyguard for Wishart, and was taken prisoner after the French put down an armed uprising. This attack was at the request of Mary of Guise, the Catholic mother of Mary Queen of Scots, and the Roman Catholic regent of Scotland. Knox was forced to row galleys for the French for almost two years. Later exiled to England, Knox became a priest within the Church of England and was one of six chaplains for the young King Edward VI. In the early 1550s, Knox was offered various posts to keep him under the
CREATIVE COMMONS
Knox (c.1505-1572) was a founder of the Reformation in Scotland as it broke from the Roman Catholic tradition in 1560. Simons (1496-1561) was, of course, a key leader of the AnabaptistMennonite tradition in which the EMC has a place. He began as a priest in Friesland in what is now the Netherlands. Both priests found that political and cultural circumstances, as well as inner convictions, pushed them to consider the Scriptures more highly than the traditions and teachings of the Roman Catholic Church. Both were influenced by the Reformation activities of Martin Luther in Germany and John Calvin in Switzerland. Simons was converted and broke with the more mainstream reformers, especially on the issues of believer's baptism and participation in civil
government. Knox came from Great Britain where Protestant forces, especially Henry VIII's Church of England, contended with Roman Catholics in government; this showed the political influence of the French and the Spanish in England's royal family.
John Knox led the Reformation in Scotland.
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thumb of Edward's in-fighting regents. In 1554 he left Great Britain for the continent.
Idolators and Rulers
For the next five years Knox developed his doctrines of Protestantism, focusing on "idolaters"—meaning Roman Catholics—and women as secular rulers. He published "The First Blast of the Trumpet Against the Monstrous Regiment of Women" largely against Mary of Guise in Scotland and English Queen Mary I, the daughter of Henry VIII and Katherine of Aragon. Hundreds of reformers were executed under "Bloody Mary" during her reign from 1553-1558. Knox consulted both John Calvin and Heinrich Bullinger in Switzerland about civil government. He served as a minister to English exiles in Frankfurt and Geneva before returning to Scotland in 1559. (Menno Simons had read the works of Bullinger and Luther in developing his stance against infant baptism.) From 1560 to his death, Knox was a renowned preacher in Scotland as the country continued to develop its commitment to Protestantism and against Catholicism. Knox was
part of the impetus toward Scottish emphasis on preaching, reading and singing in "the Kirk" (the Church) based on the Word of God.
Heresies
Even before he returned to Scotland, Knox had written letters to the Scottish churches warning about idolatrous Catholicism and what he called heresies. He included Arminianism, which emphasizes that people are free to choose either to follow Jesus or to reject him. To Knox, this said that people control their eternal destiny and are justified by works rather than faith. In turn, Simons and other Anabaptists saw the doctrine of predestination as leading to moral laxness for individuals and for the church. Knox’s longest work, more than 170,000 words, was "An Answer to a Great Number of Blasphemous Cavilations Written by an Anabaptist, and Adultery to God’s Eternal Predestination." To be fair, Richard Kyle points out that Anabaptist was a “generic label for all kinds of nonconformity, virtually synonymous with fanaticism or heresy." Knox may not have referred to the strain of Anabaptism that would eventually respect Menno Simons' teachings, although he touches on several Anabaptist distinctives.
ISTOCK
An Anabaptist?
Queen Mary I executed hundreds of reformers.
14 The Messenger • November 2018
For instance, Knox had a run-in with an "Anabaptist" while a chaplain for King Edward VI. The man presented Knox with a book that he claimed to be written by God and asked his opinion. After reading that the Devil, not God, had created the world and the wicked creatures in it, Knox said, “Ye deserve death as a blasphemous person and denier of God, if you prefer any word to that which the Holy Ghost has uttered in his plain Scriptures.” The Anabaptist took the book and left. Knox regretted that he had not kept the book and reported the Anabaptist. This failure could have created serious problems for Knox. Yet even years later, Knox would not mention his name, which could have led to the Anabaptist’s death.
Baptism
A Command and a Warning
CREATIVE COMMONS
Obviously, this "Anabaptist" was not in the sola scriptura (Scripture only) tradition of Simons, Luther, and others.
(Matt. 5:21-22). As for baptism, it would be nice to think that the Church is more tolerant now than in the Reformation. However, in Zaire as a young adult I requested to be rebaptized and saw the anguish of a Presbyterian colleague from Scotland whose mission authorities forbade him to take part in the ceremony. Knox and the major Reformers thought that Christians should take part in civil government. Simons and many other Anabaptists thought that separation from the world was required of followers of Christ. Today, the nature of government in modern democracies seems to require that good people not be separate from the way government is done. "In the world, but not of the world" was easier to discern in the past when rulers came from distinct strata of society and Christian leaders too often confused secular power and religious authority. Today, citizens of all classes may ascend to political power, and Christian integrity should be shown in the service of politics as well in as our call to be Christ's witnesses and his hands and feet in the world.
Menno Simons broke with mainstream reformers.
However, most major reformers and Roman Catholics saw it as dangerous heresy to reject the sacrament of infant baptism. Anabaptists, according to Knox, saw baptism as non-sacramental, a testimony of faith, not itself a part of the process of salvation. Knox and most reformers agreed that baptism did not confer salvation, but Knox asserted that it was not necessary to be rebaptized.
Five Centuries Later
Where does all this controversy leave us five centuries later? Debate continues about predestination versus free will, though with perhaps more charity. Likewise, Christ's Church has developed more loving attitudes, rather than executing those with whom we don’t agree. We may still have a way to go to conform to the Sermon on the Mount in the areas of anger and the desire to call each other various kinds of fools
In spite of Reformation conflicts in the past, we should continue to progress into a more perfect expression of Christ's commandment and warning: "By this everyone will know that you are my disciples, if you love one another" (John 13:35). Bill Rambo (Saturday Night Church), BA, BS, is a high school teacher in Winnipeg. He grew up in the Democratic Republic of the Congo/Zaire and in the United States. After marrying Sharon, he has been rooted in Landmark, Man., for more than a quarter century. However, he still cheers for the Denver Broncos as well as the Bombers. He has served on the EMC Board of Church Ministries and currently serves on its Education Committee.
www.emcmessenger.ca • The Messenger 15
ISTOCK
A Preview of the SBC Leadership Conference March 15-16, 2019
How Long, O Lord? A Biblical Theology of Suffering by Dr. Gus Konkel
I
n Psalm 13 the phrase repeats like a staccato beat in the whole first stanza: How long? Will you forget me forever? How long will you hide your face from me? Leave me to struggle with anxiety, weariness all the time? How long will the enemy triumph over me? Suffering takes many forms. It may be isolation, the sense that even God has forgotten, or that he is withholding his mercy, hiding his face. It may be continual unease, threats of tragedy. It may be any number of enemies, from hatred and slander to illness and pain including the very threat of death itself. The most common type of psalm is complaint. Apparently, God does not mind. It seems the complaining of the psalmists is well justified. Most often their life is a long journey of suffering.
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Why Must We Suffer?
Why must we suffer? For all their complaining, the psalmists never ask this question. Suffering is simply the unavoidable reality of experience. But suffering is not necessary. Psalm writers do not try to explain evil away; they call on God to blast it away. “God, you are my king of old, you work deliverance in the land. You crushed Sea in your strength, shattered the heads of the Monster upon the waters, you crushed the head of Leviathan” (Psalm 74:12–14). God long ago defeated the great evil Monster. He made a world of beauty, a place for his people to work. “You make the grass to grow, crops so people can work, you bring bread from the ground . . . they go out to do their work, labor until evening. How marvelous is your work O Lord . . . the great sea, its vast expanse . . .
there you formed Leviathan to make sport with him” (Psalm 104:14, 23, 24, 26). This song of praise of creation is the only time in Scripture when Leviathan is tamed, a mere creature of the sea splashing around, a part of all the rest of the world. Everywhere else Leviathan is the threatening evil monster that appears in various guises. Evil persists in God’s good creation. Suffering is a resident every person will encounter.
Can Suffering Be Controlled?
friend Eliphaz. He had impeccable theology: you reap what you sow (Job 4:8). No logic could refute that dictum. Job had been a good man. The person that God corrects is blessed; six or seven calamities can never harm such an individual (Job 5:17, 19). Eliphaz knows Job will be safe, have a good home and family with an honourable death in the end (5:24–26). Job’s life will be complete like an abundant harvest of corn. The wise have discerned this and Job had better understand it.
Eliphaz knows Job will be safe, with an honourable death in the end. Job knew differently.
There was a stream of wisdom that believed suffering could be controlled. It was possible to live in such a way that a person of true faith would always experience the blessing of God, even if suffering comes in droves. Such suffering happened to Job: Sabeans from the South, lightning from the West, Chaldeans from the North, hot desert winds from the East—disaster from humans, calamity from nature (Job 1:13–19). It was relentless; messenger overtook messenger with bad news. This did not deter Job’s
Job Knew Differently
But Job knew differently. He had a vision that was terrifying. It is Eliphaz who reports the vision in Job 4:12–21 as part of his rebuke to Job. In 15:12–17 he castigates Job for thinking the thoughts of this vision. “What has got into your mind?” (15:12). “I will tell you; you listen to me” (v. 17). The vision had this frightful question: Can a person be pure before God? Can one born of woman be declared right? (4:17; 15:14). It was not a question about being sinless; Job knew he had sins (7:28–29). It was a question
www.emcmessenger.ca • The Messenger 17
about whether one could live in such a pure way that blessing must come. Job knew the answer was negative. Not even a night’s sleep could alleviate his dread. Job’s bed did not lift his worries; the night terrified him with these visions (7:13–14). Job and his friends were at an impasse with the question. The friends knew Job’s problem was spiritual. His faith was not right; he was guilty of duplicity with God. Job knew that the one thing he had was integrity. Friends would not be able to bully him into their way of thinking. They were simply wrong.
In the End, God Confronts
In the end, God, who has been so elusive in all Job’s angry outbursts, confronts him in the whirlwind: “You can bury all evil in the dust? Why even I would praise you; your might would deliver you!” (Job 40:13–14). Job must surrender; there is no knowledge inaccessible to God (42:2). Job must come to a new understanding. Justice is not his to define. He must reject his defiant claims and repent as a child of dust (v. 6). He has a place in this world, but it is not to tell the creator about how the universe should be governed. One thing he can accept: he will not go wrong by trusting the
18 The Messenger • November 2018
creator that has given him life. For all his anger, Job had said the right things about God (42:7). Job would be a priest to his friends, intervening on their behalf. Job could submit to God because he realizes that God oversees brutal Leviathan. Leave pounding the Sea to God.
In Suffering, Its Conquest
The psalmists also knew that God defeats dreadful Leviathan, but in the most unusual manner. In the first instance God created the world by crushing the ugly head of Sea. But the ultimate defeat of this monster would come by another power. It is the power of a good those made in God’s image share. This good is the power of suffering. In suffering is the conquest of suffering. Psalm 22 is one of the most haunting laments a human can express: “My God, my God, why have you forsaken me? I call out by day—no answer; by night—nothing, only silence” (vv. 1–2). No suffering is so long as a painful sleepless night, especially when the sufferer is facing death, as this psalmist—“You have set me for the dust of death” (v. 15). God had determined his destiny—death. Without warning, while still on the horns of the bull, the psalmist bursts into praise: “You have answered me!” (v. 21). In the poetry of the
psalm, the answer is parallel to the plea: “Save me from the mouth of the lion” (v. 21). What answer is this? Why does the psalmist now burst into praise for the whole congregation? It is the knowledge that whatever the outcome of his suffering, the work of God has broken the power of suffering.
Psalm 22
Psalm 22 is familiar to most Christians because Jesus, on the cross, uttered its opening words as his suffering became its most intense: “Eli, eli, lema sabachthani” (Matthew 27:46). Jesus suffered as a human. As humans we participate in the victory of that suffering. Paul says of his mission to the Colossians: “I rejoice in my suffering on your behalf, as I bring to completion in my flesh that which lacks in the affliction of Christ on behalf of his body the church” (Col 1:24). The apostle is not talking about atonement; the suffering of Christians is a part of the conquest of suffering achieved by Christ on the cross. Suffering by Christians is never meaningless. Their suffering is part of the work of Christ in
bringing all tears to an end. They patiently await that day when Sea is no more (Revelation 21:1), no more Leviathan. The monster will be crushed forever. Those faithful in Christ share in the victory of that utter crushing of all evil, pain, and suffering. Dr. August H. Konkel is the past president of Providence University College and Theological Seminary where he also served as professor of Old Testament studies. He now teaches at McMaster Divinity College in Hamilton, Ont., and lives in southern Ontario with his wife Esther. Konkel, a minister within Mennonite Church Canada, is the upcoming speaker at SBC’s Leadership Conference on March 15-16, 2019.
www.emcmessenger.ca • The Messenger 19
Columns • Window on Missions
What, a Changed Funding Model? What? EMC Missions Wants to Change the Missionary Support Model?
by Tim Dyck Executive Director
Yes, you read that correctly. The Board of Missions will be presenting a proposal to Conference Council in November for some missionaries. The proposal will be to move from 100% support of ministry to a blended model. The missionary family will raise 40% with the other 60% to come from the EMC General Budget. The change described here only applies to EMC-administered missionaries serving in Guadalajara (Mexico), Bolivia, and Paraguay at this time. Note: EMC Missions also supports Associate Missionaries who serve with partner agencies. The number of Associate Missionaries has remained about the same since the 1980s and they already operate on a blended model, receiving a subsidy from the General Budget.
Why is the Change Necessary? and Ken Zacharias Director of Global Outreach
The board wants to see growth in both numbers of missionaries and finances to support them.
The current model has been in place since EMC Missions was founded as a Missions Committee in 1953. At that time, the suggested donation from every congregation was one cent per member per day. Amazingly, this was almost enough to pay the entire cost of the missionaries at that time! Since then, the number of EMC-administered missionaries grew steadily, along with the finances needed to support them, reaching a high point in the 1980s. This was followed by a period of gradual decline in the numbers of missionaries serving directly under EMC administration. The amount of funding for EMC missions is also declining, especially in the past number of years, while inflation increases the costs of supporting missionaries. The board recognizes that if the current trends continue, there will eventually be too few missionaries and too little funding available to continue to have a vibrant missions program. In keeping with our EMC Vision statement to be a movement of people advancing Christ’s Kingdom culture as we live, reach, gather and teach, the board wants to see growth in both numbers of missionaries and finances to support them.
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How Will this Change Promote Growth?
The Missions sub-committee that developed this proposal researched the current trends and interacted with many other churches and agencies. They also sent out a survey to ask EMCers their opinions about the proposed change. One of the trends that they observed is that while EMCers continue to be very generous towards missions, they also want to be able to direct their giving to specific projects. They want to have a strong connection to the ministries that they are giving towards. The blended support model promotes this strong connection, and allows missionaries the opportunity to develop a larger network of friends, prayer and financial supporters. To assist missionaries in raising support, the EMC Missions Administration will oversee the development of Home Teams to work alongside existing missions committees and to advocate for the missionaries. The Home Team will provide encouragement, prayer, logistical support, connections, and will generally assist the missionaries in connecting with supporters.
When Will the Changes Happen?
The Board is currently working out the details in the EMC Missions Handbook. The plan is to begin the transition to Home Teams in 2019, and then gradually phase in the blended support over the following three years. Current EMC missionaries are fully aware of the timeline and the changes.
How Can I Help?
We would love to have many people engaged with our EMC missionaries as part of Home Teams and as people who are interested, praying, and giving to these ministries. Please contact the EMC office (info@emconference. ca) and also speak to your local missions committee and/or your church delegates to share your thoughts. Thanks for your support of EMC missionaries!
With Our Missionaries
Tubabu Salesman BURKINA FASO
LOIS THIESSEN
I roam through the bustling crowds of the Saturday market and listen for someone calling my name, “Bwallon Kén!”We exchange all the necessary greetings, then he says, “Ma tè” (What’s the news?) So I tell them that I’m selling Siamou calendars. I pull out a blue calendar and explain the attractive features, especially the five days of the Siamou week, and show them how they can find which is today. They love it. This is, indeed, a Siamou calendar. The men are making china green tea with their tiny enamel teapots and charcoal burner. The aroma of hot tea and glowing coals fills the air. They offer me some in the middle of my presentation. Very sweet. Very strong. Very delicious. I read them all the names of the months in Siamou: “Cold Weather Month, Hot Weather Month, Very Hot Weather Month, Pick up the Daba Month, Seeding Month….” Next, I show them the Noah story. Each month has a short paragraph of this story. I begin to read the first two paragraphs in Siamou: Noah was a righteous man. He walked with God. But the people were evil and rebelled against God. So God told Noah to build a large boat. By now a small crowd has gathered. Here is a Tubabu (white man) reading Siamou out loud. They have never seen such a thing before. I read extra loud to attract attention. More people are coming to listen. Siamou people are hearing a Bible story in their beloved language for the first time.
Church Planter needed for Windsor, Ontario Is this person you? If you are interested in learning more, call or email Charlie Koop at 403-874-1759 or ckoop@emconference.ca
Paul Thiessen surprized listeners by reading in Siamou.
Then I tell the rest in Siamou, because reading it all would take too long there in the middle of the market. I emphasize that it rained 40 days, using the Siamou word for “forty” (kpélnkrô). This number impresses the listeners, because young people say “binani” (in Jula, the trade language) even when they are talking Siamou. Hearing the genuine Siamou word for the number 40 gets people excited. This story is being told in pure Siamou. I tell the story pointing to the pictures on each page. Then I get to the end, where Noah is lifting up his hands toward God to thank Him for saving his family. About halfway through the story, someone is digging in his pocket for change. He hands me 300 fcfa, and I give him a calendar. Someone else says, “The price is too high. Lower the price.” I answer: “We paid the printshop in Ouagadougou 500 fcfa for each of these. You are already getting a good deal.” Out comes 300 fcfa. They know this is a good deal. They love hearing their language and they love the prestige it gives Siamou people and the Siamou language to hear a Tubabu reading it. After selling a few calendars I go home and pray that God will use this story of Noah to lead people toward the Truth, toward God, and toward Eternal Life. – Paul Thiessen Paul Thiessen (Blumenort), currently living in Canada, has served in Burkina Faso, west Africa, for many years.
www.emcmessenger.ca • The Messenger 21
With Our Missionaries
Amid a Civil War, He Plants a Church
GORDON SKOPNIK
SOUTH SUDAN
He grew up in war, born into a family that practiced witchcraft and worshiped evil spirits. Even as a boy, he was not happy about this. One time he opposed his grandmother and destroyed her shrine. Suddenly his eyes were forced shut and started to bleed. Somehow he felt God was with him, and he believed that God had a plan for him, and God healed his eyes. So he committed himself to God and refused to worship at his grandmother’s shrines. Life was not easy, and during one of the rebel raids in South Sudan, he was captured. He said, “We were locked in a hut. It was set on fire to burn us alive. So we prayed, and the fire went out. It was set on fire a second time. So we prayed, and again the fire went out. A third time, set on fire again. We felt God was with us and we kicked the door down and fled.” Some time later he was recruited to fight in the war again, but he fled to Uganda. There he found a personal relationship with Jesus Christ. Again he was found and taken back to South Sudan to fight, but he refused to fight, giving testimony of his newfound life in Jesus Christ. Many times he was confronted with soldiers who wanted him to fight, but God opened the doors for him to be released to witness for Jesus Christ.
A church planter is training other planters.
In a time of war there are many hardships, but he testifies, “God always prepared my way and opened the door for me to fellowship with other believers, and finally I was introduced and given an opportunity to learn how to plant churches and empower communities through Serving South Sudan.” Along with a team of church planters, he has planted a church in the refugee camp where he is now residing. He is committed to war, but not in the way that the warlords of South Sudan wanted him to be. He is committed to fighting the spiritual battle and advancing the Kingdom of God through church planting and training other church planters to do the same. Our leaders in South Sudan have planted 18 churches in the past two years, and Sharon and I will be going in November to evaluate and encourage those new church plants. – Gordon Skopnik Gordon Skopnik (Wymark) serves with Avant Ministries. The story and photo are used with his friend’s permission.
22 The Messenger • November 2018
With Our Missionaries
The New Testament in Rendille: A Cause for Celebration KENYA
MELVIN PETERS
In 1907, two AIM missionaries journeyed on foot into northern Kenya to survey the Rendille and Samburu people. It wouldn’t be until 1960, when the Kenyan government lifted restrictions to missionary work in the north, that the first missionaries began working with the people groups living in what has been described, by A. Beaman in his doctoral thesis on the Rendille, as “one of the most forbidding human habitats in all of East Africa.” In 1965, Earl Anderson was the first AIM missionary to move to LogLogo and begin working with the Rendille people, bringing not only the gospel, but also improvements to daily life such as boreholes, medical care, and schools. The Rendille, numbering about 65,000 people, are found in the northern part of Kenya, occupying nearly 14,500 sq. km of arid semi-desert in southern Marsabit District. The Rendille people are traditionally pastoralists keeping goats, sheep, donkeys, and camels. This year marks the completion of a monumental undertaking that began nearly 40 years ago. In 1981, Nick and Lynne Swanepoel, missionaries with AIM, began the development of the Rendille language and oversaw the translation of the New Testament by Bible translation and literacy work.
A planeload of celebrants arrives from LogLogo.
On Aug. 18, 2018, people gathered in Korr from around the world to celebrate the completion of this project. Three of MAF’s airplanes were involved in bringing people to and from Korr for the celebrations. And MAF had the honour of flying in the newly printed New Testaments to be distributed at the celebrations. – Melvin and Kari Peters Melvin and Kari Peters (La Crete) serve in Kenya with Mission Aviation Fellowship Canada.
The New Testaments were dedicated in prayer.
Nick Swanepoel receives the first copy of the Rendille New Testament. Nick and his wife Lynne began their work in 1981.
www.emcmessenger.ca • The Messenger 23
Columns • Poetry
Why I Do What I Do
by Dave Field
He served so I serve, And every other motivation, Doesn’t really mean, Much anymore.
After centuries of waiting and prophecy He comes into our mess As an infant In poverty In a lonely Occupied Backwater town He wore our flesh Spoke our tongue Ate our food Bore our sickness Tasted our pain And we hated him Hated the very one who Made us Promised to save us Came to live with us At his own expense So we rejected him again We will not have this man reign over us Kill him Hang him up Get him out of here We killed him And I still haven’t got The answer to my why Because he knew we’d Do all that Like if I was God And knew they’d kill Me if I showed my face I’d say see ya Not him… He planned it out Came close Wore our skin Learned our culture Ate our curse Bore our sins Died our death. And I say why?
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And he comes back from the dead Why? And he’s standing here alive Why? The only way to fix This mess was to Come here and do It himself Take on sin, Satan, death Beat them all for us And my mind races At the grace But I still don’t get an answer To my why So He left us here Gave us his spirit Stands in heaven as A man in my Corner with the father My advocate My criminal lawyer You see at some level Why I do what I do Gets swallowed up In why he did What he did And it’s too big to Answer the why So I just copy him He loves so I love He gave so I give He served so I serve And every other motivation Doesn’t really mean Much anymore. Dave and Kim Field (Steinbach EMC) serve at the Ethnos360 Bible Institute in Waukeska, Wisconsin.
Note: This poem has been shortened.
With Our Churches Evangelical Fellowship Church
Challenges, Interims, Baptism, Hope
EFC
STEINBACH, Man.—Churches are messy places primarily because they are made up of people, and we are all messy. Our church family has had a very difficult year that included significant conflict and, ultimately, a pastoral change. We want to confess that in the past year we as a church have not always represented Christ as well as we wanted. While we acknowledge that there is still lingering pain and, in some cases, loss of relationships, we who remain at EFC have been attempting to seek God and move forward in our goals to grow in our faith and to become a church that can positively influence our local community. The EFC family gathered for prayer on June 24, 2018, after its baptismal service. We were blessed to have Darnell and Emily Plett join our congregation for six months to give some pastoral leadership on an interim basis. They dove Praise God that he continues to work through our into our congregation and connected well with many weakness. On Sunday, June 24, 2018, we were privileged to in our church and provided stability during a time of have nine baptisms. Seven youth and two adults were bapchallenge. Their investment of time in our church is appre- tized on their confession of faith in Jesus. That morning ciated and will not be forgotten. we celebrated the testimonies and commitments of these nine followers of Jesus. It was a great celebration. We also accepted two more as members and are excited to see the ways God will use them in our family of faith. Recently, our church hired Dr. Ernie Koop as our interim pastor for the next year. We are excited to have Ernie and Diane take a new leadership role in a church that they have called home for many years. We would like to thank Conference Pastor Layton Friesen for his continued support for our congregation. As well, we would like to acknowledge the significant work JOIN US as individuals that was done by a conference appointed mediation team. or groups for a week Theirs was not the most enjoyable task, but it gave our or more to help others congregation a clearer understanding of how to move in need. Serve with a positive and Christ-like forward. heart, using your trade We are looking forward to what God is going to do in skills or learning new and through our church as we cling to Jesus the author and skills on the job. perfecter of our faith. He is our hope, the calmer of our storms, our strength, and the good news that we want to VOLUNTEER WITH MDS! share with others. 800-241-8111 mds.mennonite.net We welcome your continued prayers. – Mo Friesen
www.emcmessenger.ca • The Messenger 25
With Our Churches Crestview Fellowship
Youth Pastor Installed, Community Outreach WINNIPEG, Man.—On Sunday, Sept. 16, 2018, Crestview Fellowship Church officially welcomed Adam Schmidt has our youth pastor. Adam Schmidt grew up in the Crestview Fellowship community, and many in the congregation have watched him grow and express his faith in Jesus Christ. Adam has a servant heart that is always eager to help and encourage. He went to Steinbach Bible College where he learned a lot about himself and God through four years. Connecting with youth, both inside and outside the church, is something that is so important to Adam Schmidt was installed as youth pastor on Sept. 16, 2018. Adam and his efforts in these relationships are evidently huge and so cool. Adam connects through his own experiences, whether it’s on the court things to share with the community. From boots to books, or reality. It’ll be exciting to see how God uses Adam as from couches to pouches, we had it all. The breakfast was he serves as youth pastor in the Crestview Fellowship served: orange juice, hot coffee, fluffy pancakes drizzled community. with maple syrup, and savoury sausage, all cooked right in On Saturday, Sept. 8, 2018, Crestview enjoyed reachfront of the community. This outreaching event touched ing out to the community with a free sale and breakfast the hearts of many, both the ones serving and receiving. from 8 to 11 a.m. The church had been collecting items for – Jenaya Groen the free sale since early spring; therefore, we had endless
LIVE OUT YOUR FAITH Serving And Learning Together Commit a year to serve alongside others in Africa, Asia, Europe, Middle East and Latin America mcc.org/salt
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Crestview reached out with a free sale and breakfast.
26 The Messenger • November 2018
Relief, development and peace in the name of Christ
With Our Churches Braeside EMC
Covenant Membership, Baptism Occurs
Among those who signed the covenant poster at Braeside EMC were Carlos Ericastilla, Lorraine Jacobson, David Jacobson Sr., and Audrey Goertzen. Pastor Ralph Unger stands in the background.
to those who recommitted to membership at Braeside, five new people joined the church, one through baptism (Peter Awang) and four who shared their testimonies (Bill Baerbig, Doreen Peters, and Margaret and Walter Reimer). – Kelly Rempel Reporter: Caroline Loewen
BRAESIDE
WINNIPEG, Man.—Three years ago Braeside EMC began to discuss its membership model through meetings, round table discussions and sermons. We realized our “inactive” membership list was growing; in fact, it was about the same size as list of regularly attending members. Through study and discernment we came to understand that active membership is a key component of a biblical membership model. It is not enough to merely be on a list; being part of the church means participating in the life of the body in whatever way God enables us. In our quest toward a committed, active membership, we agreed in 2016 to adopt a new model and over the next two years worked to develop the concept of Covenant Membership. Covenant Membership is renewable every two to three years; those signing the Covenant agree to be active, committed, involved and accountable. Requirements include: commitment to a life of following Christ, agreement with the EMC Statement of Faith and believer’s baptism. The first Covenant Sunday celebration took place on Sept. 30, 2018, with each member symbolically signing a large poster that will hang in Braeside›s foyer. In addition
Four members were accepted at Braeside on Sept. 30, 2018: Doreen Peters, Bill Baerbig, Margaret and Walter Reimer. Pastor Ralph Unger baptized Peter Awang on Sept. 30, 2018.
www.emcmessenger.ca • The Messenger 27
With Our Churches Abbeydale Christian Fellowship
Larry Nutbrown: ACF is Delightful and the EMC a Beautiful Blend 1. Tell us about where you were raised, educated, and served prior to ACF.
Although raised near Brantford, Ont., and attending Sunday School as a child, I actually came to faith in Jesus as a teenager while working at a summer job in a factory. A year after following Jesus, I changed my career path from a community college to a Bible college—London Baptist Seminary. After graduation, my walk with God led us to Portugal (Lisbon), back to southern Ontario, to central Alberta, and finally to Calgary. Calgary was where God led my wife—and I followed her. She was called to be close to the kids and grandkids. While working for Canada Post and doing relief preaching in Calgary area churches, I was pleased that God led the congregation at ACF to call me as one of their pastors.
2. Tell us about your family.
A month after graduating from Bible college, Heather and I had our first child, a son. He was followed by another son two years later. The formative years of our family took place in Lisbon as we spent nine years in mission work. In Portugal, our youngest, a girl was added to our clan. They have grown up and given us amazing in-laws as well as five busy grandchildren.
3. What led you to serve here?
Abbeydale caught our attention because of their commitment to Scripture. Bible teaching and discipleship were high priorities throughout my years of ministry. When we visited Abbeydale, God confirmed that this was where He wanted us as we found God to be exalted through praise, prayer and especially through hospitality. Since then we have learned that the first impression of Abbeydale was authentic. We are so delighted to be in a congregation that grieved over the “bad news” of disease and death and rejoiced over the “good news” of health and spiritual life. We have been personally strengthened by the emphasis on
28 The Messenger • November 2018
peace and the reverence for God found at Abbeydale—in addition to a very capable and likeable associate pastor. ACF
CALGARY, Alta.—Larry Nutbrown was asked to tell us about his ministry as senior pastor of Abbeydale Christian Fellowship.
4. To unHeather and Pastor Larry Nutbrown derstand you as a pastoral couple, what do people need to know?
There is not much to know. God has made us to be servants. My hope is that Heather and I are approachable and generous in our ministry to people. We want to be a couple that our colleagues and partners in ministry could look to and find us to be cheerleaders and contributors to their spiritual success. Our greatest desire is to declare how good is our God.
5. What do you think of the EMC?
The EMC is a beautiful blend between devotion to God through His Son and His Word and close-knit hospitality between its adherents. The EMC has deep convictions about doctrine while at the same time being filled with grace. I am impressed with EMC’s partnerships in relief and mission. I am also impressed by the unity and support for the EMC by its adherents despite the vast traditions from which many have come.
6. What else would you want to say?
I am grateful to be part of a community of believers that intentionally looks to Scripture—not to be powerful and controlling—but to offer the kind of peace that the world is lacking. There is no better time than our generation to be genuine imitators of Jesus Christ. – Larry Nutbrown
News
U. of M.'s Menno Office offers sense of belonging and support 'We're in the middle of the action'
GLADYS TERICHOW
WINNIPEG, Man.—“We are a small community among thousands,” says Environmental Sciences student Karannina Schonwetter of Winnipeg. “It helps me realize how applicable faith is for university students. We can grow in faith, even though it is not a faith-based university.” Schonwetter was among 19 musical entertainers who displayed wide-ranging musical talent at a coffeehouse that took place on Sept. 29, 2018, at Fort Garry Mennonite Fellowship in support of the Inter-Mennonite Chaplaincy Association (IMCA) serving on the University of Manitoba campus. The coffeehouse raised funds to support the chap- Stephanie and Nathan Klassen of the St. Vital EMC, accompanied by IMCA chaplain laincy and created awareness of services Mark von Kampen, entertained at a fundraising event for the IMCA.
MennoMedia provides congregational resources for
E Q U I P P I N G T O D AY ’ S C H U R C H such as Shine curriculum, VBS, Adult Bible Study, Women’s Bible Study, Leader, Purpose, and Rejoice! to help the church experience and share the gospel from an Anabaptist perspective.
1-800-245-7894 www.MennoMedia.org
provided by chaplain Mark von Kampen. University campuses can be lonely places for students. At the U. of M. students find a sense of belonging and pastoral care at the Menno Office. The Menno Office is a campus ministry supported by the IMCA, a partnership of Mennonite Church Manitoba, EMMC, and EMC. Menno Office activities include informal drop-in opportunities, personal and spiritual guidance, a weekly discussion forum called Menno Talk, joint lunches and worship services with students from other chaplain ministries, and interaction with other faith groups. “Conversations are rich when students from different academic programs engage in discussions,” says von Kampen. “I am amazed at how students care about each other. We learn together as we live our faith in community.” Each conference appoints representatives to serve on the IMCA board and provides financial support. “Working together like this says something about our unity in Christ,” says von Kampen. This ministry gives Mennonite churches an opportunity to partner with a secular university and provide tangible support to Canadian and International students, says IMCA chair Scott Kroeker. “The Menno Office is literally right at the heart of the campus where everyone goes— we’re in the middle of the action.” – Gladys Terichow
www.emcmessenger.ca • The Messenger 29
News
Holy Wanderings: A Guide to Deeper Discipleship 13-lesson guide to be available in November A TRI-CONFERENCE STUDY GUIDE
STEINBACH/WINNPEG, Man.—Looking for a Bible study? Your church holds classes for young people and adults interested in the Christian faith, baptism, and membership. After attending Christianity 101, Christian Foundations, Baptism and Membership Class, what do they study? Your conference has worked on an answer. Holy Wanderings: A Guide to Deeper Discipleship is a 13-lesson guide that looks at following Jesus together. It will be available in November 2018. A effort that began in 2015, it is produced jointly by the CMC, EMMC, and EMC. Most of the writers come from within the three conferences, but outside expertise has also been called upon. Holy Wanderings has chapters on the Bible and authority, the Bible and interpretation, Christians and worship, the role of the church, an effective devotional life, stewardship and simple living, the Christian and vocation, everyday evangelism, a look at leadership, faith and culture, Christians and conflict, continuing and commending belief, and pilgrimage—a long, shared journey. Quotes, discussion questions, and sidebar items will assist discussion and instruction. Ask for copies through
HOLY WANDERINGS A Guide to Deeper Discipleship
Holy Wanderings cover concepts.indd 4
30 The Messenger • November 2018
2018-10-18 12:57 PM
your national office. Copies for CMC, EMMC, and EMC churches are subsidized at $5 plus postage. Kevin Wiebe (EMC) was the pastor who suggested the project. The project’s committee members are Debbie Klassen (CMC), chair Bill Rambo (EMC), Lil Goertzen (EMMC), and Terry Smith (EMC). The book’s designer was Rebecca Roman (EMC). – CMC, EMMC, and EMC
In Memory
Anna Barkman
1955-2108 Anna Barkman, age 63, from Calgary, Alta., and formerly of Riverton, Man., passed away on Monday, Aug. 20, 2018, at Dulcina Hospice at St. Marguerite Manor, Calgary. She was predeceased by her parents, Jacob and Anna Barkman, sister Adeline Brandt; and brothers, Abe, Melvin, and Werner; sister-in-law Caroline and brother-in-law Arnold. She is survived by three brothers, Ben (Phyllis), Cornie (Erna), Jake (Ruby); four sisters, Elma Reimer (Pete), Tina Thiessen, Margaret Reimer (Neil),
Orla Loeppky (Martin); and many nieces, nephews, and friends. Ann was born on Feb. 20, 1955. She grew up in a Christian home in Mennville, Man., where she spent her time with family in her younger years. She attended school, church, Sunday School, and was baptized upon her confession of faith. God’s creation and beauty was very much part of her life. She liked to travel even if meant to go alone. She did a lot of hiking in the mountains during the summer months. During the winter she would go walking on trails on Nose Hill close to where she lived, or in parks closer to the mountains. She loved to take photos which she often shared with her sisters in Manitoba. She would walk up to 24 kilometers just to keep fit and healthy. Keeping fit and eating healthy were some of her priorities as a health professional, but smoky barbecues were also definitely allowed. She was well known to many of her friends in the medical field. A special friend, Dene Botham, joined her in some of her travels. Many of these friends were her strength and joy till
the end of her life’s journey. Anna was employed at the Foothills Hospital till she obtained her Master of Nursing with a major in cardiology. She then taught nursing students at Mount Royal University. To fulfil her passion for fair trade, Anna volunteered and served on the board of Ten Thousand Villages. Two years ago Anna was diagnosed with ovarian cancer, which took a sudden turn in events in her life. She struggled hard to beat the odds of surviving. She remained very positive throughout her cancer journey even after treatments were not effective. Many staff at Dulcina expressed that it was a joy to come into Anna’s room as they were always greeted with a smile and appreciation for their service. Many thanks go to Dr. Sharma, the nursing staff, chaplain DeAne, and the volunteers at the hospice. Last but not least, many thanks to Dene, her health care provider; the nieces in Calgary; and sister Margaret who spent the last weeks caring for all of Anna’s needs. – Her Family
Ministry in an Evangelical Anabaptist Setting The priesthood of all believers and the dignity of vocations (beyond priest, monk, and nun) are two biblical truths rediscovered during the Protestant Reformation. In an Evangelical Anabaptist understanding, all moral types of work can be Christ-honouring for believers. At the same time, most of our churches do set aside some individuals for special functions of spiritual leadership, teaching, and preaching. Not all settings are the same. Some of our churches elect ministers from within their midst. Others choose a minister from outside of the congregation. Some of our churches have full-time paid pastors, either solo or in a multi-staff setting. Others have a team of hired and selfsupporting ministers. Some pastors are bi-vocational. Our ministers reflect a variety of educational paths: most have Bible college and some have seminary; other training is also common.
When experienced pastors or new graduates from outside the EMC wish to pursue pastoral openings in our conference, it is wise to look at the EMC Constitution, including its Statement of Faith and Church Practices, and our Vision and Values. Copies of these can be found online. Familiarity with Anabaptist history and doctrine are assets or will need to be developed. To be commissioned or ordained with national recognition within the EMC requires an examination by and approval of the Ministerial Examination Committee, Board of Leadership and Outreach. Please contact Layton Friesen or Erica Fehr for details.
Pastoral Search Committees
There are resources available to assist you in your search and deliberations. Please contact Erica Fehr for resource materials. www.emcmessenger.ca • The Messenger 31
In Memory
Almon Menno Reimer 1923-2017
Almon Menno Reimer, of Steinbach, Man., passed away on Saturday, Dec. 24, 2017, in the Bethesda Regional Health Centre in Steinbach. Almon was predeceased by his wife, Annie Sawatzky Reimer; his brothers, Enoch Reimer, Rueben Reimer and Joel Reimer; five sisters-in-law and two brothers-in-law. Almon is survived by his five children, Larry Reimer (Viola), Rebecca Kornelson (Gordon), Marlene Reimer (Jim), Verna Reitmeier (Bob), Julie Reimer Fehr (Matthew); 11 grandchildren; and 24 great-grand children. He is also survived by his sister Mary, brother Arnold, five sisters-in-law and two brothers-in-law. Almon, son of John C. and Maria Reimer, was born on Oct. 7, 1923, in Blumenhof, Man. Almon was baptised upon the confession of his faith in 1943. Almon and Annie, the daughter of Jacob A. and Helen Sawatzky of Steinbach, were married on August 12, 1945. The wedding was officiated by Peter D. Friesen at the Kleine Gemeinde Church that is now the Steinbach EMC. Besides working at Plettville and the Brandt Foundry, Almon also
32 The Messenger • November 2018
had a long career working at Friesen Machine Works. Many farmers regretted the day when Almon finally retired from his job as machinist and welder after 44 years of service. Almon, who was not one to sit back, after a few days of retirement went on to a 16-year period of volunteer service at the local MCC Thrift stores, fixing many bicycles and other objects for resale. Almon served God quietly but wholeheartedly as a member of many church committees, singing in a group for shut-ins, as a leader in Christian Service Brigade, sand-bagging for various floods, as a MCC Relief Sale volunteer, and during one stint as a MDS volunteer repairing houses in Texas. Almon’s children remember happy times of fishing trips, weiner roasts, almost yearly holidays at Clear Lake, road trips, and good family get-togethers. Almon and Annie felt privileged to travel coast to coast across Canada, to areas in the United States, Europe and Israel, where they “walked where Jesus walked.” About ten years ago Dad was diagnosed with COPD. Almon’s life became progressively more difficult. The passing of his dear Annie in 2012 and the selling of the family home brought many changes to his life. He bravely made a new home at Parkview, enjoying the company of the other residents. On Dec. 3, 2017, Dad went into the hospital for the last time, being released from his suffering
at 4:35 a.m. on Dec. 24. He was able to spend Christmas in Heaven. Dad’s faith in God was always shown by his prayers, his godly living, his generosity and caring. He was a friend to all. Almon will always be an inspiration and example of how to live one’s faith. Thank you also for the visits, prayers, and caring we experienced during the past few weeks. The funeral service was held on Sunday, Dec. 31, 2017, at 2 p.m., at the Steinbach EMC with interment at Heritage Cemetery in Steinbach. – His Family
Calendar Canada February 17 Day of Prayer
Manitoba March 8-10 Young Adult Retreat
Alberta May 17-20 Abundant Springs Caronport, Sask.
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, BLO Administrative 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); Director of Youth and Discipleship Gerald D. Reimer (greimer@emconference.ca); and Director of Church Planting Charles Koop (ckoop@emconference.ca). The national office phone number is 204-326-6401. Talk with Erica Fehr, Church leadership assistant to the BLO, to request a cell number for a particular person.
understanding of God’s Word, leadership experience, and would enjoy working with our Church Board and Elders, contact us. Fort Frances is an area of great opportunity for “letting your light shine.” This may be where your next big adventure for God is waiting. Please send your resume to johanneslgerber@gmail. com or leave a message at 807-274-2328. Steinbach Evangelical Mennonite Church, in southern Man., seeks a director of children’s ministry to provide leadership in programs such as: oversee/provide vision, direction, and support children’s ministries outside of Sunday School; develop and pursue the vision of building faith at home; investigate and implement potential new programs (i.e., mid-week programs, etc.). The gift of administration is considered an asset. Submit resumes and cover letters as soon as possible to Chair of Search Committee, 422 Main St., Steinbach, MB R5G 1Z5 or searchcomm@semconline. com
Taber EMC, in southern Alberta, seeks a full-time senior pastor to lead our congregation. We are a church with an average attendance of 200 people. Our congregation consists primarily of young Mennonite families who are fluent in Low German and English. Our services are being held in English. The ability to speak Low German is helpful. Relevant education and experience are assets. For more information, call 403-634-9389. Resumes can be sent to taberemcpsc@gmail.com.
Stony Brook Fellowship, a multi-generational EMC congregation in Steinbach, Man., is seeking a fulltime pastor. Our pastor will be retiring in the new year and we need a pastor to come alongside us as we minister to each other and our community. SBF is a church of about 100 attendees. Successful candidates will join us in accomplishing our purpose statement: to worship God and study His Word in the context of discipleship and nurturing fellowship while introducing and reintroducing others to a relationship with God. Our goal is to reach the overchurched and the under-churched. Contact Emery Plett emery.plett@gmail.com
Evangelical Fellowship Church of Fort Frances, Ont., seeks a pastor to come alongside the congregation as we minister to each other and our community. We are open to the options of a part- or full-time pastor. We are a diverse congregation and this we see as a strength. If you have a heart for the lost, a clear
The ConneXion congregation in Arborg, Man., is looking to engage a vibrant compassionate Jesus follower as our pastor. Our group is small (30-45), unique and diverse, and we would expect our pastor to engage well in the community. The pastor should have a commitment to Anabaptist theology and values.
EMC Positions*
Evangelical Mennonite Conference
Year to Date Financial Report From January to October
Income* Expenses Excess/Shortfall
General Fund 2018 1,275,643 1,499,329 -223,686
General Fund 2017 1,339,242 1,524,632 -125,390
We give thanks to God for the continued strong support of 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).
At The ConneXion we seek to live out five simple habits in an attempt to better fulfil the mission of God. These are borrowed from Michael Frost: Bless, Eat, Learn, Listen, and Send (BELLS). We are looking for a pastor that can help us foster these habits. This position may be full-time or part-time and would be a rewarding place for an experienced leader or first time pastor developing their gifts. For information or to send information, contact Peter Dueck at 204-642-2512 or peter.dueck@vidir.com. Kola EMC, a rural congregation, is seeking a full time senior pastor. Our beloved pastor will be retiring this spring and we are in need of a new shepherd. Kola EMC is a church of about 100 attendees with many young families and children. This closely knit community is located just south of Highway One on the Man./Sask. border. Successful candidates will preach regularly, visit and support individuals in the congregation, advise ministerial boards, lead or organize small groups, initiate growth and development and outreach. Please submit your resume or questions regarding the position to Adam Bajus at littlecreek@hotmail.ca or to Kola EMC, c/o chairman, Box 2, Kola, MB R0M 1B0
Other Openings Inner City Youth Alive (ICYA) is a faith-based charity with a mission to bring hope and a future through Christ to youth and their families in the inner city. ICYA provides a safe, active and nurturing environment for children and youth in Winnipeg, Man., many of whom experience poverty, abuse, and neglect. We are in need of new team members to help fill various program and administration positions. If you feel called to work with inner city families or know someone who may be interested, please visit www. icya.ca/careers-volunteering. Questions? Contact us: 204-582-8779 or karen@icya.ca Interested in writing as a columnist for The Messenger? We are seeking someone to provide at least six columns of 500 words. Topics are quite but not totally open. Please provide sample of work, information on background and education, and describe active church connection. Information and questions can be directed to the editors at messenger@emconference.ca and 204-326-6401.
Healthy leaders lead healthy ministries 7-day retreats to renew your spiritual well-being
kerithretreats.ca
www.emcmessenger.ca • The Messenger 33
Column • A Reader's Viewpoint
Does Our Worship Reflect a Wonderful Generosity? by Betty Koop
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We were all just thankful that we could meet together to worship our wonderful Lord and Saviour as the Body of Christ.
oes Our Worship Reflect a Wonderful Outpouring of Generosity? I finished reading the June 2018 issue of Theodidaktos on Hearing From God: A Rigorous Discussion. The various views and discussions on how to approach God and how to worship gave much food for thought. My appreciation goes to all the different authors. Then we read in our devotions, out of 1 Chronicles 15 and 16, how David and all Israel celebrate the return of the Ark of the Covenant to Jerusalem. We even read that Kind David was dancing and celebrating with seemingly no concern for his dignity and regal position. This led to a discussion on what manner of worship is required, accepted, pleasing to God. Our commentator went on to say: “David’s joyful exuberance before God is not the selfish action of a mere attention-grabber or thrill-seeker! It issues in remarkable generosity towards others” [“Encounter With God,” Scripture Union JulySept 2018]. After presenting the burnt offerings and fellowship offerings to God, David gives each man and each woman “a loaf of bread, a cake of dates and a cake of raisins” (1 Chron. 16:2). Now that’s a lot of gift giving. Does our worship issue in such generosity? Then my mind went back to the church we served in Maseru, Lesotho, some years ago. It was an international, inter-racial and interdenominational church. We had up to 26 nations represented in the service each Sunday. So the forms of worship we witnessed were almost as numerous as the denominations represented. Some worshippers stopped at the door of the sanctuary for quiet prayer before entering and reverently taking their seats in the over-crowded pews. Others bowed their heads and prayed quietly as soon as they
34 The Messenger • November 2018
sat down. Still others, maybe mostly those from North America [!], were so busy greeting and chatting with friends who sat nearby that they were probably disturbing those who wanted to worship in stillness. My husband, Glen, thought it wise to ask people from different backgrounds and denominations to lead the worship. This made for a very interesting variation in styles, all the way from a staid Lutheran or dignified Anglican who stuck closely to formal, liturgical worship; to some who were fondly known as the “clappy-happy” group who led in more energetic worship; and everything in between. And no one got up and stomped out because they did not approve. We were all just thankful that we could meet together to worship our wonderful Lord and Saviour as the Body of Christ. Even the music varied greatly. Our main pianist was from Great Britain; she confided in me that she would much prefer playing the pipe organ she had played in their church in England. We had an American who was quite happy to bring his guitar and lead a more informal type of worship in song. Our church was very crowded so there were chairs down the centre aisle, necessitating moving sideways to get to a pew. But that didn’t stop some of our African friends from dancing down the aisle during a heartfelt time of singing. So is how we worship really more important than that we do worship? And does our worship include a wonderful outpouring of generosity as we continue to praise God in a practical way? Betty Koop (EFC Steinbach), along with her pastor husband Glen, has served in many capacities and places. She focuses Betty Koop with Glen here on their service with Africa Inter-Mennonite Mission in Lesotho, surrounded by South Africa, in the southern tip of the continent. She previously served as a regular columnist within this magazine.
Column • Stewardship Today
Does Your Financial Plan Include Giving?
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n the early years of our marriage, my wife Sharon and I often sat through our pastor’s annual sermon on tithing feeling that we should do more. Discussion followed, but with monthly bills, a mortgage, car payments, and school fees for our daughter, it was difficult to find the means. We desired to give to God’s work, but lacked the margin to do something about it. I spent years promoting, teaching, and conducting financial planning in the private sector before a connection occurred to me: Why not make giving one of our financial goals? A giving strategy would not only allow us to be more thoughtful and deliberate in our giving, but would also help us to become better stewards of our financial blessings. We could finally contribute to our church and community the way we’d wanted. Most financial advisors encourage people to save first, then spend what’s left. We determined our giving strategy this: give first, contribute to our savings next, and then spend what’s left. Although less personal than putting money into the offering plate or writing a cheque to a charity, we decided that an automatic debit strategy rang nicely of “first fruits.” We set up automatic withdrawals to coincide with payday, so the money was given before we could miss it. Through this simple step, we soon discovered that thinking of others first had a surprisingly beneficial impact on our finances. Our generosity grew. Financial planning starts with setting goals, and we decided our giving should too. We examined our financial situation and discussed our beliefs to determine what goals made sense for us. We decided we wanted to give away a certain percentage of our household income. We approached this generosity goal just like any other financial plan, periodically taking stock and asking, “What percentage or amount are we giving?” and “How can we move closer to our desired goal this year?” These discussions got us thinking beyond dollars and cents, and we soon set an additional goal of time that we wanted to intentionally contribute to others. As successful as our planned giving was turning out to be, Sharon and I felt led to give
spontaneously when a need moved our hearts. We set up a Flexible Gifting Account in addition to our normal monthly giving. We make regular contributions to this account and wedraw funds as needed. This allows us to respond to appeals such as disaster relief, special programs at our favourite charity, mission trips, or a capital program at our church. With today’s giving on track, we are now working with our financial advisors to plan our giving for tomorrow. We discuss what giving in retirement will look like, and whether charitable life insurance makes sense. As our daughter is now grown, we’re exploring adding our favourite charities as beneficiaries of our estates. Planning our future giving is a natural complement to the giving strategy we’ve established. Sharon and I have come a long way from sitting in that church pew wishing we could do more. We still face monthly bills and expenses, but having a financial giving plan has enabled us to be more generous than we ever thought we could. If generous giving holds a high place in your heart, talk to your financial advisor about making it a prominent component of your financial plan. You might be surprised where it leads you. David Barker is a Gift Planning Consultant with Abundance Canada, serving generous people across Ontario. Abundance Canada is a 100% donor-advised, faith-based organization and the solution for charitable giving in your lifetime and with your estate. Visit www.abundance.ca to learn more about our services or call today 1.800.772.3357 to arrange to meet with a Gift Planning Consultant in your area.
by David Barker Stewardship Consultant
We still face monthly bills and expenses, but having a financial giving plan has enabled us to be more generous than we ever thought we could.
www.emcmessenger.ca • The Messenger 35
Column • Kids’ Corner
A Brief History of Christmas
by Loreena Thiessen
The celebration of Christmas spread from country to country.
Activity: Make a mason jar table centre. Need: 1 small mason jar, I pint size 3 or 4 pieces evergreen branches, each 8 cm long ½ cupful of fresh, or frozen cranberries 1 piece of raffia ribbon or jute string, 60 cm long 1 floating tea light enough water to fill the jar Do: tie the string around the neck of the jar Place greenery inside the jar Add the cranberries Fill the jar with water to about 2 cm from the top Place the floating tea light on the water Use the mason jar candle as a center piece or give as a gift 36 The Messenger • November 2018
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hristmas is coming! Are you getting excited? What if Christmas were cancelled? What would you do? When Jesus was born only a few people knew who he was. The shepherds knew because the angels told them. The wise men knew because they studied the stars and a new star had appeared. This meant a new king had been born. King Herod knew that if Jesus was a king he was in trouble. King Herod was so afraid he decided to kill all baby boys just to be sure Jesus would not grow up and would not become king. But Jesus escaped. Mary and Joseph bundled him up and left Bethlehem. Jesus was not ordinary. When he grew up he taught the people about God and that he was God’s Son. He healed the sick and raised them up to live again. People followed him because he gave them hope. Some leaders accused him of blasphemy, lying about being the Son of God, and they killed him. For 300 years the Roman government punished Christians for not worshipping the Roman gods. One was Sol, the sun god. In AD 312, Constantine I became the new emperor. One day he was on his way to fight a new battle. When Constantine looked up at the sun he saw the shape of a cross over the sun, and the words “with this sign you will conquer.”
A children's choir performs.
He won the battle. Constantine immediately turned to the true God and became a follower of Jesus, and he changed the laws. Christians were no longer punished for believing only the one true God. The Christian Church grew and for the first time Christmas Day became a holy day, a holiday, and was celebrated with family and friends. Together they shared feasts and gave gifts to each other. The celebration of Christmas spread from country to country. Celebrations lasted for 12 days from December 25 to January 6. Christmas Day became the most important day of the year. After a time, in the 1600s, the Puritans, a strict group in the church and in the government, cancelled Christmas. Many years passed. In 1843 a man called Charles Dickens wrote the play A Christmas Carol. The play tells the story of families celebrating Christmas together, taking care of each other and sharing with others. It is a story of joy and happiness. Everyone loved it. Once again the people began to celebrate Christmas. Today we have the whole story. We celebrate the miracle of Jesus’ birth. We know he is the promised Messiah. We know that he died and rose again. We know that he will return for us. “I will come again,” he promised, “and will take you to myself, that where I am you may be also.” This is why we celebrate Christmas. Read Luke 2: 1–14 and John 14:1–6. The Messenger Evangelical Mennonite Conference 440 Main St., Steinbach, MB R5G 1Z5 Publications Mail Agreement #40017362