MB Herald Digest | Feb/Mar 2025 by Mennonite Brethren Publications

The Anabaptist Issue

Celebrating 500 Years

Mennonite Brethren Herald Digest is digitally published bimonthly by the Canadian Conference of Mennonite Brethren Churches, primarily for the use of its members, to build a Canadian MB community of faith. We seek to 1) share the life and story of the church by nurturing relationships among members and engaging in dialogue and reflection; 2) teach and equip for ministry by reflecting MB theology, values, and heritage, and by sharing the good news; 3) enable communication by serving conference ministries and informing our members about the church and the world. However, the opinions expressed here are not necessarily those of the church as a whole.

A recent baptism from Praxis Church in Kelowna, BC.

Digest

FEB | MAR 2025 | VOLUME 64, NO. 01

EDITORIAL OFFICE

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ISSN: 0025-9349

COVER: Dirk Willems sketch. Credit: Mennonite Archives of Ontario

The Mennonite Brethren Herald is a publication of 3 7

On January 21, 1525 in Zurich, Switzerland, a small group of Christians secretly got “re-baptized” upon a profession of faith. These first Anabaptists faced political and religious persecution as they acted out their collective interpretation of Scripture. We remember their courage and celebrate how God has used them to proclaim his message of hope and love for the past 500 years and beyond.

Photo courtesy of Praxis Church.

ANABAPTISM IN THE RUINS J Janzen PRAY FIRST! PRAY ALWAYS! Ken Esau DIRK WILLEMS: A HEART UNDIVIDED Paul Toews

WHY ANABAPTISM AFTER 500 YEARS? Stephanie Christianson TIME TO REMEMBER, REVIEW, AND RENEW Victor Wiens

From the editor

“Dear friends, since God so loved us, we also ought to love one another. No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.” (1 John 4:12)

“Hey, you’re Mennonite? I’m really sorry for what my people did to your people, like, 500 years ago.”

A friend of mine said this to me while we were in university. His ancestors were from the Netherlands, and at the time, he was fixated on 16th century European history. I remember saying with a smile, “You’re forgiven!” (And I really had no idea what he was apologizing for!)

Though I know, understand, and follow our Mennonite Brethren Confession of Faith, here’s my own confession: I have not taken the time to study the origins of these beliefs. Unlike my friend in university, I have not explored the history books to discover the beginnings of my faith tradition; I have been content to have a vague understanding of the past. So when I was approached to be the interim editor of this particular issue of the MB Herald Digest celebrating 500 years of the Anabaptist movement, I have to be honest — I felt intimidated and ill-equipped.

However, as I learn more about the men and women who desired to faithfully follow Jesus and his teachings, my feelings of intimidation have been replaced by a sense of awe and gratitude for our spiritual brothers and sisters who showed the kind of radical love that John describes in 1 John 4:11-12 (see Paul Toews’ profile of Dirk Willems on page 5). I resonate with Stephanie Christianson, as she writes how she “was inspired by the Anabaptist vision of

radically following Jesus, Sermon-on-the-Mount style, always and no matter what” (page 12).

If you would like to learn more of the history of the Anabaptist movement, I invite you to look at our recommended resource list on page 6 and follow the link on page 13 to read the CCMBC brochure “12 Key Principles of Anabaptism”. May you find a renewed faith in Jesus and an ignited passion to follow the Holy Spirit’s leading as you discover the practices and postures of Anabaptism, and our Mennonite Brethren place in it, as Victor Wiens writes in “Time to remember, review, and renew” (page 24).

As J Janzen says in “Anabaptism in the Ruins” (page 20): “Anabaptism, simply put, opens us up to receive the life and story of Jesus, so that we become like him.”

As we reflect on our 500-year past, may the Holy Spirit fill our present with his presence, giving us the boldness of our spiritual ancestors to live out our love for one another, so “his love is made complete in us” (1 John 4:12).

Be Blessed,

Leanne

Leanne Janzen Interim Editor

The Courage To Love: Anabaptism@500

Commemorating 500 years of the Anabaptist movement

On May 29, 2025, Mennonite World Conference (MWC) is hosting The Courage to Love: Anabaptism@500 in Zurich, Switzerland, to commemorate the 500th anniversary of the Anabaptist movement. Guests from around the world are invited to attend. Numerous workshops and concerts are scheduled, as well as a panel discussion and a self-guided walking tour. The day will close with a worship service with ecumenical participation at the Grossmünster cathedral.

“Anniversaries are a time to stop and reflect: we remember where we have come from, consider who we are today, and anticipate where God is calling us to be,” says César García, MWC general secretary.

Cam Stuart (CCMBC National Director) will be attending this event. For more details, visit anabaptism500.ch.

Staff Update

Jon Isaak Retires from CMBS

At the end of December 2024, Jon Isaak retired from his position as the Director of the Centre of Mennonite Brethren Studies (CMBS).

For over 13 years, Jon collected and preserved church and historical records pertaining to our MB family, in addition to providing outstanding research and analysis for CCMBC.

As the “keeper” of the CMBS archives, he absolutely lit up when he was able to help people make connections to the past, or when he was able to find the missing piece of the historical puzzle. As he wrote in his final update in the Mennonite Historian: “The past always has something to say.”

Please join us in praying a blessing over Jon as he starts this new phase of life! He will be greatly missed.

Carina Gallardo has stepped into the role of Records and Archives Technician for CMBS. For all archival inquiries, contact her at carina. gallardo@mbchurches.ca

In youcasemissed it

Finding the Beloved

Nikki White writes about her conversion story, and the way she has found greater intimacy with God through community with others.

Bringing Comfort to Weary Ukrainians

As the war drags on in Ukraine, MCC’s staff and partners continue to bring comfort as they distribute supplies and address physical, health, education, and trauma needs.

MCC Canada Appoints New Executive Director Kenneth H. Kim has been appointed new MCC Canada executive director, effective March 3, 2025.

The MB Herald Podcast is all about telling stories that build up our MB church family. We invite guests on the show to highlight various ministries and initiatives, as well as talk about some of the pressing issues we face in our churches and communities.

You can listen to previouslyreleased episodes on Spotify or Apple. Watch for Season 5, airing in Spring 2025!

DIRK WILLEMS: A HEART UNDIVIDED

BY PAUL TOEWS

Dirk Willems was racing across the thinly frozen pond. He was racing for his life. He knew that returning meant death. Dirk was an Anabaptist (a 16th-century name for many Mennonites), and Anabaptists all over Europe were being tortured and put to death. If the guard caught him it would be his life. So he ran as fast as he could. But he was weakened, in fact quite thin and light, from his stay in prison. He was so light that he made it over the thin ice of the pond, the “Hondegat.” But his pursuer, stronger and heavier, did not make it across. The ice cracked, the guard fell in, and soon the cold water swirled above his head. He was gasping as he tried to get out, but the ice kept breaking. The guard was sure he would drown in the icy waters. Suddenly he saw a hand reaching for him and a voice telling him to hold on and to be calm. Slowly but surely Dirk pulled him from the water and to the safety of

the pond’s edge. Soon the exhausted guard realized that it was Dirk who had saved him. The prisoner trying to escape had come back to save the guard. The guard, exhausted but happy to be alive, had no choice but to take Dirk back to prison.

Some weeks went by as Dirk languished in prison. One day the guard heard the judge in the courtroom next to the jail handing out the sentence. “Whereas Dirk Willems, born at Asperen, at present a prisoner has . . . confessed, that at the age of 15 . . . he was rebaptized in Rotterdam, at the house of one Pieter Willems, and that he further, in Asperen, at his house, at diverse hours . . . permitted several persons to be rebaptized . . . therefore, we the aforesaid judges . . . do condemn the aforesaid Dirk Willems that he shall be executed with fire, until death ensues.”

The guard, hearing the harsh punishment, wondered why this man was so

dangerous. Did rebaptism really make a person so threatening that execution was necessary? While such a sentence seems unlikely in our times it was the fate of many 16th-century Anabaptists. In 1569, when Willems was executed, rebaptism signaled a belief that one no longer thought the existing church — the state church — was an authentic church. Rebaptism expressed the desire to become part of a counter-movement — a restored church — that would stand against the corruptions of both the church and the larger society. That kind of religious dissent from the practice of religious uniformity was so threatening that it had to be stamped out, even if that meant executing people like Dirk Willems. But such courage and conviction cannot be stamped out. The inhabitants of present-day Asperen have memorialized Dirk’s remarkable act of charity by naming

a city street in his honour. The spiritual descendants of Willems and other 16th-century Anabaptist martyrs now number in the millions. For Mennonites no other story out of the 16th-century has so captured the imagination. What Dirk did on that icy pond was reflexive — he didn’t have to stop and think whether it was right or wrong or what the consequences would be. He simply did what his faith compelled him to do. Willems’ spontaneous response to someone in need comes only from a heart undivided. For 16th-century Anabaptists, faith in Jesus the Christ meant following him in every detail of life. Many of them, like Dirk Willems, lived and died with such an undivided heart.

Originally published on mbhistory.org Used with permission.

RECOMMENDED RESOURCES

Want to learn more about Anabaptist and MB history? Here are a few resources to get you started.

Stories: How Mennonites Came to Be

John D. Roth Purchase here

Through Fire and Water: an Overview of Mennonite History

Harry Loewen and Steven M. Nolt; revised by Steven M. Nolt Purchase here

How Mennonites Came to Be

J. C. Wenger Purchase here

The Radicals (1989 film)

Director: Raul Carrera

Starring: Norbert Weisser, Leigh Lombardi, Mark Lenard Watch here

Q&R corner

Q&R corner provides responses to questions that readers may have about CCMBC and its work collaborating with provincial MB conferences in areas of spiritual health and theology, leadership development, mission, and organizational health in order to achieve the overall mission: “To cultivate a community and culture of healthy disciple-making churches and ministries, faithfully joining Jesus in his mission.” If you would like to contribute a question, please send it to questions@mbchurches.ca

Please note that we will not be using your name in the MB Herald Digest in order to respect those who prefer anonymity. There may not be space to respond to every question—and sometimes we might not really have the ability or authority to respond to some questions (for example, those that relate more directly to one of our provincial MB conferences or to a local church leadership). We apologize in advance if we are unable to publish a response to your specific question.

Note: This month’s Q&R Corner is not a response to one person’s question, but a presentation of four of the Frequently Asked Questions (FAQs) from Article 6 that the National Faith and Life Team has approved. Click here for the full version of Article 6: Explanatory Notes and Living the Confession (FAQs).

Article 6 mentions the Holy Spirit giving gifts for the building up of the church. Does this include the “sign gifts” (miracles, prophecy, tongues/ languages, interpretation of tongues/languages)? If so, why do we not see more of these gifts present in our MB churches?

The New Testament teaches that all disciples of Jesus have received gifts (or “manifestations”) by the Holy Spirit for ministry in the church and in the world (1 Cor 12-14; Eph 4:11-16; Rom 12:3-8). These gifts are to be exercised solely for the nurture and strengthening of the entire church. Every local church should pray regularly for a greater filling of the Holy Spirit (Eph 5:18), for the increased transformation of every disciple in terms of the “fruit” of the Spirit (Gal 5:22-23), and for Holy Spirit gifts that can build up the body (1 Cor 12:4-7; Eph 4:11-16; Rom 12:3-8).

Article 6: Note 16 speaks to the question of the “sign gifts”:

Some of the spiritual gifts, often called the “sign gifts” or “miraculous gifts,” have been the source of much debate and dispute in the history of the church (cf. 1 Cor 12:9-10). These include the gifts of “tongues/languages” where the Holy Spirit gifts a believer with the

ability to speak in an unlearned human language (cf. Acts 2:4-11) or possibly in an unlearned “angel” language (1 Cor 13:1; 14:1-2); the gift of interpretation of these tongues/languages (1 Cor 14:27-28); the gift of miraculous powers where people experience healing through the prayers or actions of a human agent given this gift (1 Cor 12:9); and the gift of prophecy (1 Cor 13:2) where an individual is able to speak God’s words into specific situations that leads to building up the body of Christ and to unbelievers being “convicted of sin” (1 Cor 14:24).

For many reasons, these gifts have been at the forefront of disputes between Christians. Many Christians argue that the Holy Spirit gave these gifts out during the very first days of the early church as recorded in Scripture, but the Holy Spirit has ceased giving them out to Christians today. Many other Christians argue that the Holy Spirit continues to distribute these spiritual gifts to faithful believers who are open to receiving these gifts. Although there is no uniform practice in local Mennonite Brethren churches around the praying for, reception of, and practice of the so-called “sign gifts,” the MB Confession of Faith does not put any restrictions on these gifts.

In the past, some of these sign gifts have been misused in ways that have hurt the church,

created division rather than building unity, and harmed the witness of the church in the larger community. Some individuals became prideful regarding their spiritual state because of being given one of these very public and amazing gifts. Others became suspicious about the authenticity of the giftings that a person had claimed for themselves. For these and other reasons, many local congregations have become very cautious about praying for and practicing the sign gifts in the life of the congregation. It seems like the sign gifts have the potential for amazing fruit but also for significant division and harm.

In 1 Corinthians 14, Paul speaks about these special Holy Spirit giftings with the assumption that they are present in the church, but Paul’s constant priority is the well-being of the church (vv.5; 12; 17; 26; cf. Eph 5:12-13) rather than the practice of this or that spiritual gifting. What matters most to Paul is the overall impact of that gift on the church body, a priority that he highlights in his own life (cf. 1 Cor 9). Our goal and top priority should always be the health and mission of the church which involves “unity in the faith and in the knowledge of the Son of God” (Eph 4:13). As we pray for this maturity, God may or may not provide us with people who have these giftings. We must live with an open posture to what God wants to give us, but also with a spirit of trust that God has and is giving us all that we need to thrive and be a healthy faithful church in our context.

Article 6 says that leaders “are to model Christ in their personal, family, and church life.” How “perfect” do leaders need to be to meet this expectation? Would this not rule everyone out as unfit for leadership?

While leaders are to model Christ in their lives, this is also the expectation of each and every disciple being “conformed into the image of his Son” (Rom 8:29). Leaders, like all other Christ followers, will fail and need to pursue repentance, forgiveness, and restoration. Church leaders are on the same discipleship journey as everyone else in the church family. It would be better to suggest that leader discernment is about the pursuit of maturity rather than perfection.

Article 6: Note 18 says this in relation to discerning church leaders:

The emphasis here is that church leaders’ guiding leadership philosophy is to model Christ in their personal, family, and church life (1 Tim 3:1-13; Titus 1:5-9). Church leaders are called to take responsibility for a personal life of prayer, worship, community, integrity, service, and generosity that reflects that of Jesus. Christian leaders, single or married, must live out family obligations to those in their family circle in a way that reflects Jesus (cf. John

19:26-27). Christian leaders can model Christ in their church life by seeing themselves, above all else, as “servants of Christ” (1 Cor 4:1-2; cf. Titus 1:7), as they shepherd God’s flock on behalf of the “Chief Shepherd” (1 Pet 5:2-4; cf. Acts 20:28).

Modeling Christ means that leaders in every context possible demonstrate a love that involves the sacrificial desire for the other to grow more into the person God has called them to be. For church leaders, love means that their actions are done not for personal gain, but to “equip [God’s] people for works of service” (Eph 4:12; cf. Phil 2:3-4). Love means that all individuals are respected and protected, while simultaneously encouraging them toward maturity in the way of Jesus.

Church leaders modeling Christ will not “lord it over” others but will lead by means of sacrificial service because Jesus himself “did not come to be served, but to serve, and to give his life as a ransom for many” (Matt 20:25-28; 1 Pet 5:1-4). But even with godly and Christlike servant leaders, local churches still need a willingness to live out “submission” to leadership for that community to be healthy and unified together. Hebrew 13:17 exhorts the readers to have “confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you.” While these commands to “have confidence” and “submit to…authority” are present here, church leaders must not wield these verses for evil and selfish benefit—but must live lives in Christ and exercise leadership in ways that are worthy of this confidence (Matt 18:6; Acts 20:28; 1 Pet 5:1-4). These texts should be seen as very sobering warnings against leaders who exploit and harm those within the church family.

While Article 6 follows the New Testament writers in containing mature character expectations for church leaders (cf. 1 Tim 3:2-10; Titus 1:6-11; 1 Pet 5:1-4), it assumes that there will be Christians of godly character who will be present in local church families to be discerned for leadership roles. Since leadership roles do represent great responsibility for the well-being of the church, they carry with them opportunity to do great harm to vulnerable individuals. Jesus gives an extremely stark warning to anyone, leader or otherwise, who does harm to the vulnerable (Matt 18:6). Because of this potential for great harm, these high character expectations must not be relaxed for pragmatic reasons or out of desperation to find leaders. The better approach is that of corporate prayer to intercede to the God who calls out leaders to assist in the search for a leader with the Christlike character needed for the role.

While perfection is a not a prerequisite for church leadership, church leadership is a high calling that will be limited to those who demonstrate strong Christian character in line with the fruit of the Spirit (cf. Gal 5:13-16).

Does having children who are not Christians disqualify a leader from church leadership?

This question has certainly caused many Christian leaders and churches significant anguish. 1 Timothy 3:4-5 says the following: “He [the church leader] must manage his own family well and see that his children obey him ….” Titus 1:6 says: “An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient .”

These two texts imply that church leaders whose children are disobedient and/or do not “believe” are not good managers of their households and thus should be disqualified from leadership in the church. There are several ways of responding to these texts. It seems clear that the texts are describing “children” (tekna) who are younger rather than older. Even the very best Christian parents are not immune from older children walking away from the faith. God as represented by the father in the “Parable of the Lost Son” (Luke 15:1132) had an adult “son” who was disobedient and wild. Jesus the very best leader had at least one unbelieving disciple. It is important to differentiate between young children and older/adult children whom God has given the freedom to make their own spiritual choices — even if they conflict with their parents.

In addition, while Titus 1:6 is often translated as “a man whose children believe and are not open to the charge of being wild and disobedient,” this could just as easily be translated as “having faithful children not accused of dissipation or insubordination” (NKJV). This puts the onus on faithfulness to the parents rather than on their spiritual belief status. This would fit better with 1 Timothy 3:4-5 which talks about children who “obey him.” This also would eliminate the problem with a leader who has very young children. If the requirement for leadership is that a leader’s children believe, then how would this be possible for children in the first few years of life?

It would seem that these biblical stipulations lean primarily toward younger children rather than older children. Secondly, they are not about children needing to be “believers. Thirdly, they are primarily concerned about a church leader’s younger children being obedient which in that ancient culture would be a strong indicator of a person’s leadership qualities.

A possible response to this question is that churches discerning leaders should explore whether prospective leaders who have children are demonstrating positive care and parenting of these children. While there may be complex reasons behind an individual child’s behaviour, it should certainly cause the church to do a deeper exploration of the prospective leader’s abilities if their younger children are disobedient and/

or wild. However, the expectation that a church leader’s children from infancy to adulthood will necessarily profess Christian faith seems to go beyond the New Testament expectation — not to mention how this will put potentially harmful pressure on both children and parents facing this situation.

Why doesn’t Article 6 say anything about the issue of women in church leadership?

Article 6 does not address the question of whether certain church leadership roles should or should not be limited to only male disciples of Jesus. Mennonite Brethren hold the conviction that the Bible affirms that both men and women are created in the image of God, called to actively serve as disciples of Jesus, and gifted by the Holy Spirit with gifts to build up the church. The question is only whether within these truths, the New Testament commands any limitation on churches about discerning women for leadership roles with the church family.

Between 1981 and 1999, Mennonite Brethren had officially welcomed gifted and called women into local church leadership roles with the exception of that of lead pastor. In 1999, there was a continuation of this one limitation (viz., lead pastor of a local church) but there was a greater encouragement and recognition of the eligibility of gifted and called women into leadership “on Conference boards, in pastoral staff positions and in our congregations, institutions and agencies…. We call the church to be increasingly alert to the gifts of women and to become more active in calling them to minister.”

Then, in 2006 the Canadian MB Conference passed a new resolution that addressed this lead pastor limitation for women by stating, “it is evident that individuals and congregations practice a diversity of convictions based on different interpretations of Scripture as it regards the church’s freedom to call women to serve in ministry and pastoral leadership. On this non-confessional issue, the Board of Faith and Life recommends that the Conference bless each member church in its own discernment of Scripture, conviction and practice to call and affirm gifted men and women to serve in ministry and pastoral leadership.”

The present situation in MB churches across Canada is that there is diversity between congregations in terms of this question. The admonition from 1999 holds as much truth for then as now: “We further call people in the Spirit of Christ to relate to one another in mutual respect as brothers and sisters in Christ.”

We would like to share some exciting news with you.

CCMBC Legacy Fund is now partnering with Advisors with Purpose. They are part of the family of ministries of Financial Discipleship Canada, and they offer planned giving specialists who can help you think through your estate decisions and help you create a plan for your will that reflects your life, faith, and values.

Nearly 60 percent of Canadians lack a current, up to date will or have no will at all. We know that many people, when passing on their assets through their wills, are not aware of the benefits, personal choices, and potential tax implications of certain decisions.

Our new partners at Advisors with Purpose can help. Their Estate Specialists are available to discuss your unique situation and can help you create a fully personalized estate plan. Does your will incorporate your faith and your values? Will the legacy you leave reflect the life you lived? If you have even the slightest doubt, we encourage you to connect with our friends at Advisors with Purpose.

There is no cost or obligation to you for this service, no one will try to sell you anything, and none of your personal financial information will be shared with us or anyone else.

THE PROCESS IS QUITE SIMPLE.

STEP 1 Connect with Advisors with Purpose directly by email or phone.

STEP 2 You set up a meeting with an estate advisor who will meet with you by phone or Zoom to discuss your situation, ask key questions, and help you consider some options

STEP 3 The advisor creates a personal plan for you and sends it to you for review. No two are the same and they are based on the information you provide during the meeting.

STEP 4 Once you have reviewed the plan on your own, you set up another meeting with the advisor to go over the plan, ask questions, discuss options, and make decisions

STEP 5 You would then meet with your own lawyer and/or financial professional to create the will or implement the decisions.

WE LOOK FORWARD TO SHARING MORE about Advisors with Purpose and their services over the next while but If you would like to take advantage of this free service right away, simply contact Advisors with Purpose at plan@advisorswithpurpose.ca to schedule an appointment.

Rob and Hannah are loving and devoted parents who find joy in dedicating time to their family, friends, church, and charitable endeavors. Together they reside in their family home, raising their two children. Throughout their lives, they have consistently strived to be responsible stewards, mindful of their actions and choices. With a deep-rooted faith and a sincere longing to lead a life of generosity, they are determined to ensure that their will reflects their values and beliefs. They have reached out to Advisors with Purpose and met with them to craft a plan for their will. After thoughtful consideration

and discussions with their advisor, they learned they had several options to consider. They were surprised to hear that, in addition to substantial gifts to their children, they could also leave to the charities that they were passionate about and offset some of the taxes owed. These pie charts show some of the options included in their Advisors with Purpose plan.

Please note that tax calculations are based on rates in a specific province and the client’s assets, if liquidated, as they are today—since assets would be deemed to be disposed of at passing. All figures are general and for illustration purposes and have been rounded to the nearest thousand. It should not be considered as advice for your own situation.

Without Charity

Why Anabaptism after 500 years? Reflections from a “convert”

BY STEPHANIE CHRISTIANSON

My last name is Christianson, which does not signal any Anabaptist descent. The first time I experienced faspa was during college, and I didn’t know that it was a light meal of bread, cheese, and meat. I did not receive a second baptism because I was not baptized as an infant. Yet, I’ve chosen to make my spiritual and theological home within Anabaptism.

On the 500 th anniversary of the baptisms of the first Anabaptists, I am convinced that our Mennonite Brethren family needs to hold space for this faith movement that emerged during the tumultuous times of the Reformation, has persisted through waves of persecution, and continues to this day, even in a time when denominational affiliation is waning.

My journey into Anabaptism began when I was a teenager on the brink of post-secondary education. After attending a career fair and encountering a rep from Bethany College, I began to entertain the thought of attending this Mennonite Brethren college in Hepburn, Saskatchewan. At that point, the words “Mennonite Brethren” meant little to me, other than I had attended a MB Church as a child and had a vague understanding of what a Mennonite was, culturally speaking. But God led me to this school, where some of the most formative years of my life occurred. There, through my professors, classes, and a growing involvement in the Saskatchewan MB denomination, I discovered Anabaptism, and something resonated deeply inside of me. As a young adult, filled with big dreams and ideas about the kingdom of God, church, and how to change the world, I was inspired by the Anabaptist vision of radically following Jesus, Sermon-on-the-Mount style, always and no matter what. I was also spiritually nurtured in profound ways at Bethany, so much so that I adopted the broader denominational community surrounding Bethany as my own. The centrality of Jesus to the biblical narrative, a commitment to making peace, community hermeneutics, and a robust discipleship carved space in my head and heart, and flowed outward to my hands. Years later, I remain inspired by and committed to this movement. I would like to share with you two key reasons “why.”

First, I am convinced of the importance of the deep spiritual heritage present in Anabaptism. The zeal of the early Anabaptist movement is hard to miss, as our spiritual ancestors took the call for voluntary church membership, based on commitment to Jesus rather than a territorial allegiance to a state church and expressed through adult baptism, incredibly seriously.1 Our spiritual foremothers and forefathers suffered dire consequences for this perceived rebellion, even to the point of martyrdom. 2 I have often reflected on the story of Dirk Willems, who was arrested and imprisoned in the Netherlands for his

1 Canadian Conference of Mennonite Brethren Churches Board of Faith and Life, Family Matters: Discovering the Mennonite Brethren (Winnipeg, MB: Kindred Productions, 2017), 8.

2 C. Arnold Snyder, Following in the Footsteps of Christ (Maryknoll, NY: Orbis Books, 2004), 159-160.

Anabaptist convictions and managed to escape. Dirk ran across the ice, his captors in pursuit of him. He then realized that one of his captors had fallen through the ice into the frigid water. He chose to turn back and rescue his enemy from the icy water, even though, in the end, this resulted in his recapture and being burned at the stake. 3 I am inspired to live out the Anabaptist peace conviction in a similar way, but the importance of our spiritual heritage goes beyond viewing early Anabaptists as an example to emulate. Rather, as a contemporary Anabaptist, I am sister to Dirk Willems, as part of what the Apostles’ Creed calls “the communion of saints,” as we share “spiritual solidarity with all the people of God, past as well as present and future.”4 In this way, the early Anabaptists are not somewhere inaccessible to us, but are fundamentally involved in what it means for us to live out our faith in this time and in this place. Suddenly, the story of Dirk Willems is an event that sends its fingers forward into the future — the one we inhabit and the one beyond even us — influencing how we think, speak, and live in light of Jesus.

Second, I am convinced of Anabaptism’s unique place in the Body of Christ. Often, we take Paul’s image of the body in 1 Corinthians 12:12-31 to apply to an individual church — I’m the eye, you’re the hand, and we need each other deeply. I’ve come to see an additional, more corporate, interpretation of this passage, where the body is not an individual church, but the Church that spans denomination, time, and space. To paraphrase verse 21, “the [insert denomination here] cannot say to the [other, different denomination], ‘I don’t need you!’.” This applies to Anabaptism in two ways. First, we have a part to play in the global Church — our theological distinctives are needed to contribute to the refining of the whole Body of Christ. In other words, if we don’t believe and act as Anabaptists, then who will? Second, we need the global Church to refine our theological distinctives and practices. You will notice that my reflections on “why Anabaptism?” steered away from a trite answer like “because we have the best theology!” We must be open to correction and nuance from our brothers and sisters who see things differently than us. This does not mean that we collapse in on ourselves and cease to be Anabaptist, but it does mean we hold our theology with open hands and listen to the Church, the Body. To paraphrase verse 27, “the [Church is] the body of Christ, and each one of

3 Thieleman J. van Braght. The Bloody Theater or Martyrs Mirror of the Defenseless Christians. Translated by Joseph F. Sohm. Scottdale, PA: Herald Press, 1972. Pages 741-742.

4 Margaret Bendroth, The Spiritual Practice of Remembering (Grand Rapids, MI: Eerdmans, 2013), 117.

you [Anabaptists, Lutherans, Greek Orthodox, Catholics, etc.] are part of it.”

In this cultural moment, I believe one of the key questions Anabaptists must continue to ask is “what are we for?” As we reflect on where we’ve come from, I hope we will be “for ” the coming of God’s kingdom through the discipleship that runs deep through Anabaptism, that follows Jesus no matter what the cost, that takes his Word seriously and practically, and invites others to do the same. If there are 500 more years of Anabaptism, discipleship to Jesus is the only thing that will carry us through the shifting sands of culture.

STEPHANIE CHRISTIANSON is the Assistant Academic Dean at Horizon College and Seminary in Saskatoon, SK. She also serves on the SKMB Faith and Life Team. She is married to Austin, and they have two amazing young sons.

12 KEY PRINCIPLES OF ANABAPTISM

“What has made Anabaptists distinctive? What have Anabaptists believed? As heirs of the Anabaptist tradition, we need to understand this historical movement. We need to hear its biblical essence — the emphasis that we’ve sought to incorporate into our confession of faith.”

—John H. Redekop

Discover the 12 key principles of Anabaptism in “Anabaptism: The Basic Beliefs,” written by John H. Redekop. This overview is part of CCMBC’s Faith and Life Identity and Doctrine pamphlet series.

Read “Anabaptism: The Basic Beliefs” here.

Summary of the Week of Prayer | January 5-11

BY CAM STUART

I have been deeply encouraged by God’s goodness in inspiring our MB family to Pray First/Pray Always. The National Ministry Team (NMT) believed that God was inviting us as a denomination to grow our prayer posture. They believed that by starting 2025 with prayer, we would signal this priority. To begin 2025, during the week of January 6-11, about 95 people across the country gathered over Zoom for 30 minutes each weekday. We prayed that we would deepen our culture of prayer within our churches. We also prayed around the themes of unity, reconciliation, and for people in our own spheres and around the world to know the transformative love of Jesus. Members of the National Ministry Team provided a daily devotion each weekday and led the prayer times. It was so good to be together as God’s people, unified in our desire to seek the Lord.

Before and during these prayer times, we (NMT) have sensed a growing longing among us for more of God. I have felt there is a longing to give more space for God to work, to take the posture of Psalm 46:10: “Be still and know that I am God.” We are yearning for a fresh awakening, an encounter with the living God that sets our hearts on fire, that creates within us wonder and awe at God’s incredible goodness towards us.

By taking a posture of pray first, pray always, we intentionally give Jesus the rightful place that is his:

the centre and foremost place of leadership.

We pray first because our view of Jesus is so big, so awe-inspiring and breathtaking, it becomes our natural response to be most attentive to him and his work in and around us at every moment of the day.

We pray always because we include Jesus in all our living. His abiding presence is among us, and we can participate in his great vision by praying always, to stay in the stream of what God is doing. It’s also a posture we are to have with others — to pray continually for those in our communities, in our churches, for those in other churches, and for the global church. To pray always also means standing against the spiritual forces at work. Our prayers make a difference in the ongoing, unfolding advancement of Jesus’ kingdom against the kingdom of darkness.

The depth and richness we experienced during the week of prayer in early January led the National Ministry Team to continue gathering as God’s people in prayer every week. Each Tuesday at 12 p.m. PST we will be meeting over Zoom to pray. Please consider joining us as we seek God together in unity! Contact mbherald@mbchurches.ca to receive the Zoom link and weekly reminder emails.

I am excited about what God will be doing in and through us as we continue to pray first and pray always together.

Our CCMBC theme for 2025 is Pray First! Pray Always! and we want to embrace that in our monthly prayer columns. 1 Thessalonians 5:17 is the foundation verse telling us to “pray continually.” For 2025 we want to deliberately and intentionally pray the Lord’s Prayer. We want to pray this prayer as part of devotional routines, as we commute, as we face both the pleasant and the challenging moments in our day, and as we lie in bed at the end of our day reflecting on all that we have experienced. Each month, we will focus on a phrase from the Lord’s Prayer so that we can more fully appreciate the depth and beauty of this prayer. Praying the Lord’s Prayer daily and thoughtfully is not a “vain repetition” (Matt 6:7 KJV), but an act of worship with the power to slowly transform disciples of Jesus (and the churches made up of these disciples) ever closer into the character and Kingdom mission of Jesus. It is also part of participating in God’s work of salvation in the world as God’s Kingdom comes to earth as it is in heaven. We are excited this year to welcome a variety of writers from our MB family across Canada as they share their own insights and guide us to pray more faithfully. May 2025 be a year of transformation and may the Lord’s Prayer be part of our commitment to Pray First! Pray Always!

The Lord’s Prayer (Part 1)

Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also forgive our debtors. And lead us not into temptation, but deliver us from the evil one. For thine is the kingdom and the power and the glory forever, Amen.

(Note: the ending in italics is only found in later manuscripts. It is included in the KJV but not in most modern translations.)

The Lord’s Prayer (Matt 6:9-13; cf. Luke 11:2-4) has been a key part of Christian prayer for the past 2,000 years. In Luke 11:2, Jesus says “When you pray” which implies that this prayer will be part of a disciple’s ongoing and daily prayers. Scot McKnight provides this translation: “Whenever you pray, recite this” (Sermon on the Mount [Zondervan, 2013], 174). We might want to say that just like Jesus gave us the “Great Commission” and the “Great Commandment,” he gave us this “Great Prayer” providing us both specific words and a specific model for how to pray. Reciting prayers was a very common practice in the Jewish world then and now. While many feel that spontaneous prayer is somehow more authentic and heartfelt, what better prayer could we possibly think up than the prayer given to us by King Jesus

himself? The Didache (a very early guide to Christian practice) mentions how Christians should pray the Lord’s Prayer three times a day.

There are, of course, some cautions that are often expressed when we think about the Lord’s Prayer. Jesus tells us directly not to “keep on babbling” (NIV; “vain repetitions” KJV) like the Gentiles do, so the Lord’s Prayer must never become a babbling prayer that is recited like a magic incantation hoping that if we say it often enough, we can get God’s attention. I attended a public high school where we were all required to attend an all-school assembly once per month with a short Scripture reading and a recitation of the Lord’s Prayer. While some might advocate for a return of these practices to public schools, what I observed was a dishonouring of Scripture (read out

loud nonchalantly by our principal) and an almost mocking recitation of the Lord’s Prayer. The Lord’s Prayer was given specifically to Jesus’s disciples who are invited with joy to come before the awesome and holy throne of God the Father.

Each month, we will suggest some prayer language that focuses on the small section of the Lord’s Prayer that we have been looking at and then encourage us to continue to pray the whole prayer daily throughout that month. May the Lord’s Prayer transform us ever more into the character and image of Jesus, and may this prayer be used by God to bring his Kingdom to earth as it is in heaven!

The first words of the Lord’s Prayer are “Our Father.” These two words set the stage for everything else in the prayer. In Greek the word order is reversed so Father (Greek Pater) begins the prayer. When we pray Our Father, we are invited to stand in awe about our redeemed identities as children of God. Because of Jesus, we are in a parent-child relationship with the Creator of the Universe! (cf. 1 John 3:1; John 1:12; Rom 8:4; Gal 3:26) and we can call God “Abba” (Aramaic for Father/Daddy; Mark 14:36; Gal 4:6). Parent language implies covenant love from the parent to the child (cf. Ps 136); a tenacious and powerful love that seeks the child’s protection, provision, and ultimate well-being (cf. Ps 91:4; Matt 6:25-34; Eph 3:14-21).

While the invisible God does not have physical gender, Jesus refers often to God as Father (Matt 5:16; 10:32-33; 11:25-26; John 17:1) which is consistent with the Old Testament writers (cf. Isa 63:16; 64:8; Jer 3:19; Mal 2:10). The divine Father is also described as embodying the love and care we often associate with mothers (cf. Isa 49:15; 66:13; Matt 23:37). All of the positive qualities of parents — both fathers and mothers — are embodied in our divine Father who has sent the Holy Spirit to give us love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. This spiritual fruit is demonstrated in how God treats us as his sons and daughters.

It must be noted that the word “Father” will always be weighted in each of our hearts with our experiences and memories of our earthly fathers. All

of our experiences and emotions around the word father (no matter how wonderful or how awful) will need to be brought before the throne of our divine Father. Our divine Father comes running to us in love and welcome far beyond that of any earthly father or mother (Luke 15:20-24). This Father has sent Jesus to restore and save us — and bring the Kingdom to earth. When we pray “Our Father,” we are declaring that we are now brothers and sisters with Jesus (Heb 2:11-12) and God has brought us into his great story of reconciliation, healing, and transformation.

The other word that begins the Lord’s Prayer is “our.” While we might like to pray “my Father” and embrace a private and individualistic relationship with God, the prayer doesn’t allow us to stay there. Instead it pushes us out into the community of faith. The plural language may seem strange to us since Jesus instructed the disciples to go into a room and close the door to pray (Matt 6:6). Jesus went off by himself to pray (cf. Mark 1:35; Luke 5:16) and yet this prayer begins with the plural pronoun “our” and continues with “us” and “we” all through the prayer.

The Lord’s Prayer is a prayer which stands against the narcissism and individualism that we so easily gravitate to. While we come to Jesus in salvation as an “I,” from that point on we are never again simply an “I” but a “we” as part of the body of Christ. We pray with all the saints through history and with all disciples of Jesus in our local church, with all disciples of Jesus in our community, province, and country, and finally with all disciples of Jesus around the world. When we pray “Our Father,” we are not alone but we stand with a great multitude who will one day worship around the throne of God together (cf. Rev 7:9).

The words “Our Father” carry rich meaning that should make us want to say them slowly and intentionally as we pray the Lord’s Prayer. For the month of February, I encourage all of us to memorize the Lord’s Prayer and see if it can become part of our daily rhythm of life. If so, may it be part of our growing intimacy with God the Father — and part of our growing commitment to his worldwide family of children.

CONSIDER

˚ From your own experiences with your earthly father(s), what is easy and what is challenging for you about praying to God as your divine Father?

˚ What is significant to you about the instruction here to pray “Our Father” rather than simply “My Father”?

˚ If you are not presently including the Lord’s Prayer in your regular prayer rhythms, what could work best for you?

PRAYING THE LORD’S PRAYER: PART 1

Our Father — the only Creator, only Redeemer, and only King — we come to you as your children calling out to you as Abba.

Our Father — the one who loves us enough to run to us in our sin and brokenness and offer us salvation in Jesus Christ — we come to you as your redeemed people.

Our Father — the one who protects us from the evil one and provides us with all that we need — we come to you in our weakness and vulnerability trusting you.

Our Father — the one who holds the future and will one day bring us safely into the new creation — we come to you as your hopeful people.

SO NOW WE PRAY

MARCH 2025 PRAY FIRST! PRAY ALWAYS!

The Lord’s Prayer (Part 2)

(Note: the ending in italics is only found in later manuscripts. It is included in the KJV but not in most modern translations.)

Our February 2025 prayer guide highlighted the words “Our Father” that begin the Lord’s Prayer. We now move to the words “in heaven” (literally in Greek; “in the heavens”). What does it mean that our Father is “in heaven”? Does this mean that God is far removed from us and inaccessible? If so, why pray? Does this mean that our Father knows little about life on earth where we are? Where exactly is heaven and what difference does it make that our Father is there?

The biblical word for heaven is used often to describe the physical created world that is above the earth — think the sky with its sun, moon, and stars (Gen 1; cf. Exod 9:22; 20:11; Isa 55:10). In this sense, the expression “heaven and earth” is a way of describing the whole universe (Gen 1:1; 2:4; 14:19; Deut 4:26; Ps 121:2).

But another use of the word heaven involves the location (or even the dimension) which is the special dwelling place of God’s temple, throne, and heavenly court. As Isaiah 66:1 declares: “Heaven is my throne, and the earth is my footstool.” From this exalted location, God “sits enthroned above the circle of the earth, and its people are like grasshoppers”

(Isa 40:22). Heaven in this sense is not about pearly gates and golden streets but about our God sitting on a throne with heavenly servants there worshipping him (e.g., “Holy, holy, holy is the LORD God Almighty) and doing his bidding (cf. Job 1:6; 2:1; Ps 103:20; 148:2; Isa 6:1-13; Matt 13:39-49; Heb 1:6; Rev 4:1-11). While there seem to have been hostile spiritual forces present in this throne room at some point in the biblical story (cf. Job 1-2), because of Jesus, Satan has fallen “like lightning from heaven” (Luke 10:18).

So when we pray the amazing words, “Our Father in heaven” we should be imagining a heavenly throne room with God and Jesus on kingly thrones with the angelic beings singing out without ceasing: “Holy, holy, holy is the LORD God Almighty, who was, and is, and is to come” (Rev 4:8). Without Jesus, we would need to stay far away from this throne and call out with Isaiah, “Woe to me!...I am ruined!” (Isa 6:5). But because of Jesus’s life, death, resurrection, and ascension, we who have experienced God’s salvation are now children of this God Almighty and we can come boldly into that throne room (cf. Heb 4:16 KJV).

While it may appear that heaven is exceedingly

far away, the biblical writers often portray God’s heavenly presence as coming down to earth and resting on mountains. God came down and dwelled in the Garden of Eden which was itself a “mountain” with four rivers flowing out of it (Gen 2:10-14; Ezek 28:13-14). God’s heavenly presence also came down on Mount Sinai and later Mount Zion. In this sense, heaven is not a distant location but a dimension where God is reaching down to pursue relationship with his creation. The old hymn was on to something with the words: “Heaven came down and glory filled my soul.” When we pray “Our Father in heaven,” we are celebrating that God “is actually not far from each one of us” (Acts 17:27).

The God who is worthy of all glory, honour, and praise (Rev 7:12) is right here. The risen and exalted Jesus now has been given all authority in heaven and on earth (Matt 28:18) and sits enthroned at the right hand of God the Father in the heavenly temple (Heb 10:12-13). The Triune God’s kingship in Jesus stands supreme over all creation ruling and reigning over the cosmos now, even while tolerating for a limited time the presence of human sin and hostile spiritual forces that are destined for destruction.

Our Father in heaven is now both exalted above all (transcendent) and right here with us in prayer (imminent). Our prayers do not have to be sent like letters mailed across the world with long delays. Our prayers are heard immediately, and we can speak out the Lord’s Prayer with confidence knowing this is the prayer that comes from Jesus himself.

For the month of March, let us pray the Lord’s Prayer daily with a special awareness of how our prayers are addressed to the one and only Sovereign God of heaven — and this God is our Father who, like the father in the Luke 15 parable, has run towards us in Jesus and called us his child!

CONSIDER

˚ What images come to your mind when you pray “Our Father in heaven”? How are these images consistent with or different from how the Scripture writers use the word heaven?

˚ What difference could it make to your prayer life

this month to highlight the words “in heaven”?

PRAYING THE LORD’S PRAYER: PART 2

Our Father in heaven — the rightful King on the heavenly throne with the earth as your footstool — we join with the heavenly beings in worship: “Holy, Holy, Holy is the LORD God Almighty.”

Our Father in heaven — the rightful King who out of divine mercy and grace sent Jesus to earth so that we could be cleansed from all unrighteousness and experience true life in your Kingdom — we say “Thank You!” again and again!

Our Father in heaven — the rightful King who comes down to us to be in a relationship with us and his creation — we praise you and approach your heavenly throne with boldness seeking to know and serve you as our heavenly Father.

Our Father in heaven — the rightful King who is putting an end to everything that steals, kills, and destroys the gift of life — we stand in trust and hope for the day when Jesus will return and Satan, sin, and death will be no more. Maranatha! Come Lord Jesus!

SO NOW WE PRAY

Anabaptism in the Ruins

BY J JANZEN

ith minimal time or effort, you can catalogue the concerns we face in the West: unrestrained global capitalism that is putting mounting pressure on the middle and lower classes; escalating alienation and antagonism among politicians, ethnic groups, and nations; growing suspicion towards (and the rejection of) institutions — particularly the church; rising rates of loneliness, depression, addiction; intensifying struggles regarding sexuality and gender, abuses of power, and the intrusion of technology in our lives; increasingly polarized and polarizing ideological clashes, and then some.

These are but outcomes of a “cultural unravelling” that has been taking place for one-to-five centuries. For good and for ill, over 1,500 years the Christian story seeped into and informed every aspect of western life; “Christendom” was the soil for western civilization’s art, music, architecture, capitalism, democracy, human rights, and so forth. As Charles Taylor, William Cavanaugh, and Paul Kingsnorth have helpfully described, the pressures facing the West stem from an inversion: western culture has rejected the very story — the well-spring — that gave it life, namely, Christianity. All sorts of movements have looked to fill the vacuum: authentic individualism, radical liberation, technological solutionism, unregulated capitalism, and “Caesarism” (exemplified by left- and right-leaning politicians) — to name just a few.

Ironically, in the face of what appears to be the ruins of the West, people from a variety of perspectives, such as Tom Holland, Jordan Peterson, Ayaan Hirsi Ali — even Richard Dawkins! — are advocating for the preservation of some form of “cultural Christianity.” The problem, however, is that the hoped-for restoration of a “Christian nation” is, at bottom, a power grab. Even so, in a disenchanted, secularized culture, there are people looking to the church — which has been ridiculed and marginalized — to share its treasures.

What, then, does the church have to offer? More specifically, what might Canadian Mennonite Brethren have in their hands for such a time as this? The much-too-overlooked Anabaptist historian, C. Arnold Snyder, once wisely observed that to be prepared to meet the unknown future with our eyes open, we need to know ourselves in a thoroughly historical way. With that truism in mind, the treasure — the good idea — Canadian Mennonite Brethren have lying about is Anabaptism.

“ ”

Anabaptism has been — and is — considered a “pearl of great price.”

Now, one might ask, “Why Anabaptism? What about evangelicalism? Or maybe a different option?” One very practical reason: Mennonite Brethren were Anabaptist first, with other streams grafted in (to varying degrees, for good and for ill) later — such as 1860s pietism, or 1950s fundamentalism, or 1970s charismatic influences, or 2010s neo-Calvinism. Along those same lines, the Canadian Mennonite Brethren tendency to say that we are “evangelical Anabaptists” is an exercise in redundancy. Being Anabaptist includes the best bits that characterize evangelicalism, such as a high view of scripture (biblicism), and a focus on a “new birth” (conversionism) that results in a new life of obedience in the likeness of Christ (activism).

More importantly, Anabaptism’s value is evident in people’s willingness to sacrifice themselves for it. For instance, in a 1527 meeting, 60 Anabaptist leaders committed themselves to evangelistic, missionary outreach across Europe. Five years later, only two remained alive. That meeting is known as the Martyrs Synod. Or consider this: of the roughly 5,000 people martyred in 16th century western Europe, 2,000 to 2,500 of them were Anabaptists. (And if one reads the Martyrs Mirror, one-third of the Anabaptist martyrs named there are women.)

Or take a more contemporary example: Nguyen Hong Quang — pastor, general secretary, and vice-president of the Mennonite Church in Vietnam — has been arrested several times. In 2011 his home, which is used by his church for worship gatherings, was destroyed by government police forces for the second time! The point, simply put, is that Anabaptism has been — and is — considered a “pearl of great price” which Canadian Mennonite Brethren are invited to steward in ways that lead to the flourishing of our world. Indeed, to ignore our name and our heritage is to cut ourselves off from our purpose and our resources; it is to abdicate our vocation.

IMAGE ON LEFT: “JORIS WIPPE TE DORDRECHT IN EEN VAT VERDRONKEN, 1558” BY RIJKSMUSEUM, CC0, VIA WIKIMEDIA COMMONS

Anabaptism, then, has particular postures and practices which would benefit Canadian Mennonite Brethren and our culture should we choose to inhabit them. For example, most westerners live within an “immanent frame,” which is to say that we live as if there’s nothing beyond what we can see. Yet the enthusiasm for Harry Potter, psychedelics, and eco-spiritualities signals an appetite for the “mystical.” Anabaptism’s Jesus-centred outlook offers a “re-enchanted” view of the world. For instance, the Anabaptists of the 1500s talked more about the Holy Spirit than other reformers because they believed that they were living in the “Age of the Spirit.” They had a vibrant “Matthew 18” understanding of reality that God was present and at work in the world. Where that approach is alive and well today, Anabaptism offers a fuller picture of Life in response to secularism’s flat perspective.

Anabaptism’s Jesus-centred posture speaks to the Western person’s quest to “become my authentic self” as well. For Anabaptists, being reborn by God’s Spirit results in a desire to follow in the footsteps of Jesus — what we call discipleship, or nachfolge Christi. That process of gelassenheit — yielding more and more to the will and work of the Spirit — is a transforming power that produces actual (not imputed) righteousness. Based on that perspective, repentance is not a call to “turn or burn.” Rather, the Anabaptist call is to deny yourself, follow Jesus, and become a regenerated, fully alive human being who bears the image of God in the likeness of Christ.

To be sure, Anabaptism’s Jesus-centred life of faith is grounded in community. Yielding to God also involved yielding to the priesthood of all believers. In fact, baptism and the Lord’s Supper have been places where Anabaptists give each other permission to “mind each other’s business.” The conviction that the work of prayer, confession and forgiveness, interpreting Scripture, and looking after each other’s needs are to be done together meant at least two things. First, discipline done well — a largely forgotten art today — resulted in people walking “in newness of Life,” so that 16th century Anabaptists had a reputation for holiness. In fact, in 1570 a certain Hans Jager in Wurttemberg was arrested on suspicion of being an Anabaptist because he lived an irreproachable life!

Second, Anabaptism has consistently demonstrated a willingness to look after vulnerable brothers and sisters by sharing their wealth and possessions. For instance, in 1558 Joris Wippe was sentenced to death, but the executioner refused to go through with his assignment because Wippe was widely respected for his generosity towards the poor, widows, and orphans. All of this is to say that in a culture where people feel isolated as well as “left behind” economically, when an Anabaptist community expresses mutual accountability and mutual aid (despite the risks that entails) — when people know enough about each other to be able to care in tangible ways — you have a place where the kingdom of God is (literally) at hand.

Which leads to another important thread. Many western Christians are deeply unsettled by the church’s declining influence, and some are grasping for ways to restore the church’s power. Still others are rightly concerned about the impact of cellphones, social media, as well as digital and medical technologies. For historically-minded Anabaptists, however, this is actually nothing new; Anabaptists have always lived on the edges of the culture. From its inception, Anabaptism has possessed an ascetic orientation that seeks to be separate from the things of the world. This has expressed itself in cloistered rural Mennonite communities. Up until the 1960s, it resulted in a wary attitude towards technology. It is evident in the persistent critique of militarism, and in the long-running grappling with how power ought to be wielded and by whom (especially in the church). Indeed, the commitment to peacemaking — to loving the enemy, caring for the vulnerable, working on behalf of flourishing wholeness — all of that stems from the belief that Jesus’ people will look different from “the world.” That commitment to being a people who have discerned and embraced a different Way could be a remarkable gift to a culture that — by all reports — is floundering in the clamour and cross-pressure of competing and clashing powers and principalities.

Anabaptism’s Jesus-centred life of faith is grounded in community. “ ”

To be clear, there are features of Christian faithfulness that Anabaptism shares with other Christian traditions. But while there are similarities, the way in which those parts are arranged and held together make Anabaptism unique. For example, as C. Arnold Snyder describes it, Anabaptism’s deepest nourishment

NGUYEN HONG QUANG — PASTOR, GENERAL SECRETARY, AND VICEPRESIDENT OF THE MENNONITE CHURCH IN VIETNAM.

LEARN MORE ABOUT HIS STORY ON VOICE OF THE MARTYRS CANADA

comes from the ancient ascetic and medieval Catholic traditions of the church, with some Protestant fertilization.

Furthermore, if Canadian Mennonite Brethren are looking for easy, efficient, and expedient solutions that result in church buildings bursting at the seams, then Anabaptism is best set aside, for the call to die to oneself in order to be made into the likeness of Christ is not only counter cultural, it’s difficult, involving a life-long obedience. Fostering an Anabaptist community shaped by the practices and postures of Jesus as outlined in Matthew 18 will result in pain. Indeed, there’s plenty of historical evidence to say that Anabaptists are far from perfect.

Yet just because a path is hard, and even though we may stumble along the way, doesn’t mean things can’t turn out well. When it comes to inhabiting the practices and postures of Anabaptism, we might not feel good, and we may not know how long it’s going to take, but in the end, we’ll wind up blessed. For Anabaptism, simply put, opens us up to receive the life and story of Jesus, so that we become like him. If that’s not a good gift, I don’t know what is.

J JANZEN

serves as Pastoral Elder at Highland Community Church in Abbotsford, BC. He and his wife, Andrea, are parents to four children in their teens and early 20s.

Time to remember, review, and renew

The MB Church is a global heir to the Anabaptist movement

BY VICTOR WIENS

Who doesn’t enjoy a milestone birthday party? The year 2025 is one of those “big” birthdays for Mennonite Brethren. It is the 500-year anniversary of our larger faith family, the Anabaptist movement, and I hope we can both celebrate like children and remember like seniors.

Moses prayed, “Teach us to number our days that we may get a heart of wisdom” (Ps. 90:12). The prayer is not only to look back, remembering our mortality, but to look forward with greater insight and faithfulness.

The MB Church, as one heir to the Anabaptist movement, would do well to review some of the relevant changes for CCMBC and our global MB Church, to realize who and where we are today, and to spur each other on as we face the challenges and opportunities before us.

Key milestones in the history of the MB Church, from its founding in 1860 to the formation of ICOMB in 1990.

Yesterday: 1860-1990

Why these dates? 1860 was the year the MB Church was born. 1990 was the year the International Community of Mennonite Brethren (ICOMB) was born as a global family of national MB conferences, including CCMBC.

Mennonite Brethren emerged as a renewal movement in a context of German evangelical pietism sweeping through Europe in the mid-19th century. Their Document of Secession in relation to the historic Mennonite Church clarified their motives: 1) a yearning for holiness in the midst of moral decadence, 2) water baptism following faith-inspired conversion, 3) Holy Communion taken reverently with true believers, 4) foot washing as a blessing to practice, 5) church workers called according to the Scriptures and 6) church discipline practiced biblically as a restorative measure.

They cited Scriptures as the basis for their convictions. References to the 16th century Anabaptist reformer Menno Simons reveal an alignment with the Anabaptist intention of restoring a New Testament experience of discipleship and church life.

The document was signed on January 6, 1860, representing some 50 charter members. These original Mennonite Brethren lived in rural villages in South Russia (today’s Ukraine) and spoke Low German at home, High German at church and

school, and Russian with outsiders. They were mostly of Dutch-German-Prussian ethnicities.

Yet even among this isolated and monocultural people, there were soon signs of a wider multicultural and missional engagement. As with the believers in Acts 4:20, the early Mennonite Brethren could not stop speaking about their newfound faith and assurance of salvation, both with nominal Mennonites and Russian Orthodox people.

They continued relationships with Mennonites back in Prussia (today’s Poland) and soon established MB churches there. Teachers, preachers and missionaries were trained in Germany. Within three decades this young conference had sent their first missionaries to India.

Fast forward to 1988. At the first MB World Mission Conference in Brazil, 805 mission-minded delegates gathered from all over to consult on internationalization of MB mission work. By this time MB workers were serving in some 27 countries, MB churches were planted in 15 and organized MB conferences were present in at least 12. Worldwide membership was approaching 150,000. The tiny seed that had been planted in a rural village in south Russia had become a fruitful tree with many branches and many colours.

Today: 1990-2025

The gathering in 1988 to globalize mission work led to a conversation between the leaders of existing MB conferences about also globalizing church-to-church relations. Further conversations in 1990 at the Mennonite World Conference gathering in Winnipeg led to the birth of the International Community of Mennonite Brethren (ICOMB). Issues of common concern included the MB Confession of Faith, pastoral and leadership training, church polity, ethics, Christian education, and missions.

Since 1992, delegates from national MB conferences have gathered almost every year for a summit, rotating continents and countries. Since the Thailand 2017 Consultation, a growing number of emerging networks and conferences participate. They too are looking for family.

The global MB family today is wonderfully diverse. Were you to come to an ICOMB summit, you would note a diversity of dress, from brilliant Angolan shirts to Brazilian soccer jerseys. You would be challenged by a Babel of languages. Translation is supplied in meetings for the major European languages, but during the breaks you may hear Telegu, Thai or Tagalog. However, diversity goes deeper than first impressions.

Some delegates come from contexts of isolation or persecution. They are overjoyed to be experiencing fellowship with a large family and sharing openly their struggles and opportunities. Many church leaders in our family are bi-vocational, shepherding their church flocks while putting rice (or tortillas or cassava porridge) on the table by working as farmers (Malawi), artisans (Panama) or drivers (India).

At the same time, a deep spiritual unity is always present. We equip each other from core biblical convictions that are expressed in our ICOMB Confession of Faith, containing both a story and a list of core MB values. We share and pray for heartfelt

conversions to Christ and spur each other to a follow-after-Jesus discipleship. We covenant with each other to communicate, teach and pray.

We express worship diversely, yet to our same great God, and we always end with the Lord’s Supper and foot washing, complete with blessings, tears and hugs. The overall flavour is one of mission, expressed through stories of new life, new churches, new people groups and renewed vision for the lost.

The global MB Church has undergone major shifts. It is now mostly a Global South church. Sixteen of 24 member conferences are from the Southern Hemisphere, as is 82 percent of MB membership, now near half a million. The top 15 emerging conferences and networks are from the Global South.

MB mission work is going on in over 70 countries and many more people groups. It is no longer unidirectional (“from the West to the rest”) but multidirectional (“from everywhere to everyone”). The number of languages we speak approaches 100. We still call ourselves “Brethren,” but brotherhood language has been replaced by family.

With all our expansions, adoptions and integrations of multiple streams into our blended theological river, are we still Anabaptist and evangelical? At the global level, there is substantial overlap among these two multi-flavoured movements. Both are centered around the core four: Christ, canon, conversion, and commission.

As Anabaptists, Mennonite Brethren continue to promote and practice believers’ baptism, discipleship beyond conversion, churches collaborating as an interdependent community, plural and character-filled leadership, interpreting the Scriptures together, peacemaking and loyalty to God’s kingdom above all else. We are on a journey, yet these core convictions remain as our maps.

Leaders gathered at the 2024 ICOMB Summit in Malawi. Image courtesy of ICOMB.

Tomorrow: 2025 forward

As both Anabaptists and evangelicals, we can expect many current global trends to continue. Christ’s church will continue to expand by sent missionaries and by spontaneous migrations due to wars and persecutions, as in Ukraine or Myanmar. The global MB mission force will increasingly be international (example: a quarter of overseas Multiply workers are non-North American).

We will increasingly be led by brothers and sisters from the Global South. Our former ICOMB director was originally from Brazil; the Mennonite World Conference director is from Colombia. The make-up of the global MB Church will become more diverse in terms of location, language, and ethnicity.

As with other Anabaptists, Mennonite Brethren will carefully welcome newcomers who bring new flavours such as warm culture relations or charismatic worship and ministry. Centres of educational influence will shift to majority world urban centers like Asunción, Kinshasa, and Hyderabad.

While we continue to embrace our internal MB story, convictions, and identity, our external names are increasingly diverse. In addition to Mennonite Brethren, we also call ourselves Free Churches (Austria, Germany and Lithuania), United Evangelical Church (Panama), Christian Peace Church (Mexico), Khmu Mission (Laos) and Lifehouse Community Church (Uganda).

Amid these inevitable shifts, there will also be constants. Biblical convictions as rediscovered and applied by evangelical Anabaptists and Anabaptist evangelicals remain constant. The circle of interpreting and applying the Scriptures to today’s global challenges has grown wider yet remains a circle of Christ-centred and Spirit-illuminated leaders and followers, as in Acts 15.

Aware of both changes and constants, we must also be aware of future challenges that present themselves even now. MB elders alert us to the challenge of church fragmentation in societies that are evermore individualistic and nationalistic, as opposed to a covenant community that is interdependent.

We are facing theological challenges, even within our core commitment to mission. Will we embrace a universalist posture toward other religions or an indifference toward the destiny of the unevangelized? Will our Anabaptist values of peace and justice retain peace with God and personal holiness at their centre? In our missional practice, will we waver in our historical commitment to bring the gospel of Christ to the 7,000 unreached people groups on all continents? Do we have a missional debt rema ining in countries where we were planted, yet today little if any of our witness remains, as in Poland, Russia, China, Spain, etc.?

The global Mennonite Brethren family at the 2024 ICOMB Summit in Malawi, gathering in prayer, embodying faith, hope, and love in Christ.

A Global Church

The Bible opens and closes with a global perspective. We journey with faith, hope and love to the joyous heavenly scene: an uncountable multitude “from every nation, tribe, people and language, standing before the throne and before the Lamb” (Rev. 7:9). As smaller movements within this glorious story, Anabaptists and Mennonite Brethren began as mustard seeds. By God’s amazing grace we are growing into fruitful and colorful trees.

Victor Wall, a Paraguayan and the first ICOMB director, reflected at our 150-year MB anniversary: “Early Anabaptism, as well as the renewal movement in 1860 that gave birth to the MB Church, was a Jesus movement, a church movement, a movement of the Holy Spirit and a mission movement. It was local, but always had an international, transcultural and global orientation.”

As we Mennonite Brethren celebrate this big birthday of our larger Anabaptist family, we do well to remember, review, and renew. We are a movement of renewal and mission that has gone global. However, we are not yet done and not yet home.

volunteers as the ICOMB training coordinator and recently retired from 40 years of ministry with Multiply.

“ ”

Anabaptists and Mennonite Brethren began as mustard seeds but have grown into a global family, united in Christ. .

VIDEO: THE MENNONITE BRETHREN STORY

VICTOR WIENS

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Finish lines

HILDA MARTENS

Hilda was born Jan. 25, 1931, in Nampa, Alta., to Jacob and Maria Martens. The family moved to Ontario when Hilda was 7. She accepted the Lord as Saviour at age 10. “I will instruct you and teach you in the way you should go; I will counsel you with my loving eye on you” (Psalm 32:8). Her family lost everything in a house fire, leaving Hilda no hope of high school, but the Lord provided and she worked as a secretary most of her life. She was baptized at 16-years-old and served in the choir, Sunday school, vacation Bible school, good news club, Christian women’s club, and other church-related activities. Hilda spent three years at Bible school and one year at college. She felt the privilege of serving the Lord on more than 50 mission trips (seven with medical group missions) and the joy of 43 door-to-door evangelistic campaigns. She saw hundreds accept Jesus as Saviour. “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). When Hilda retired, she was grateful for so much time to pray for family and church, and many others. Predeceased by siblings Jacob (Helen [d.]), Martha Penner (Walter [d.]), Lydia Boldt (John [d.]), Hilda is mourned by her sister Margaret Giesbrecht (Herb [d.]), and her many nieces and nephews.

Birth: January 25, 1931 Birthplace: Nampa, Alta. Death: October 15, 2024 Parents: Jacob & Maria Martens Family: sister Margaret Giesbrecht; many nieces & nephews Church: Grantham, St. Catharines, Ont. Baptism: 1947

ANNE (REMPEL) FRIESEN

Our beloved mom and grandma Anne Friesen died peacefully on Monday, November 23, 2024, surrounded by family, her hands held in love. We cannot express how much she will be missed, but we take comfort in knowing that she is exactly where she wants to be, in the presence of Jesus and reunited with the love of her life, Gordon. We take great comfort in the knowledge that we will see you again mom. Until then, we will remember you with love. Anne is survived by her children Patricia Timmermans, Yvonne Friesen, Debra Gingerich, Lori Amstutz, and Robert Friesen; grandchildren Jason Bieber, Alison Bieber, Philip Gingerich, Brian Gingerich, Amy McMullen, Jesse Graves, Tammy Amstutz, Kenton Amstutz, Hanna-Rose Juul-Hansen, Sage Friesen, Katie Friesen, and Brett Friesen; great-grandchildren James Bieber, Indy Gingerich, Isaac Gingerich, Emelia Gingerich, Elias Gingerich, Hadley Gingerich, Eden McMullen, Pearl McMullen, June McMullen, Rose McMullen and Barrett King; and her siblings Neil Rempel and Jake Remple. Anne was predeceased by her husband Gordon; grandson Sean Amstutz; siblings John Rempel, Betty Willems, Mary Willms, and Henry Rempel; mother and father Elizabeth Rempel (Giesbrecht) and John Rempel.

Birth: May 12, 1933 Death: November 23, 2024

WALDEMAR (WALLY) PETER PENNER

After Wally’s first four years on the farm in Springstein, Man., his family moved to Greendale, B.C., to run a grocery store and animal feed business. There Wally’s work ethic took shape: he drove the truck to the field at age eight, progressing to slinging feed sacks and making deliveries. He also worked as night watchman and golf caddy, and in construction, landscaping, and clean-up. He ran a 2,000-acre grain farm in Fort St. John, B.C., until the late ‘90s. Winter months, he took full-time jobs at a sports store, on oil rigs, and driving propane truck. The Lord saved his life: twice keeping his truck on an icy road and out of the adjacent creek, and once helping him escape a burning propane truck. There wasn’t a sport Wally didn’t love. He discovered that if he dragged out cow-milking, his dad would get impatient and deliver feed without him, allowing him to attend soccer. The accolades followed: male aggregate track and field champion and athlete of the year at Mennonite Educational Institute, Abbotsford, B.C., all-star team nominations and championships in baseball and soccer. To ensure he didn’t get a big ego, one day he burned the newspaper clippings about his achievements. Wally’s favourite teams were the Canucks and Dodgers. He showed his children and grandchildren the support in their pursuit of sport that he never received – even waking at 4 am to catch a game. Wally had a heart for others, evident in his quiet service, loyalty, and patience. Wally made a commitment to follow Christ, which was tested, particularly as he left high school. At 22, he recommitted to following Jesus. After graduating from Briercrest Bible Institute, he

completed high school in Caronport, Sask., then earned a BA in biblical studies at Trinity College, Deerfield, Ill. At Briercrest, in the library, Wally happened to peak over the sports section and lock eyes with Julia. After dating four years, they married in 1969 and moved to Chilliwack, and then Fort St. John, B.C. They were best friends and partners throughout 55 years of marriage. Julia was diagnosed with MS in 1984; Wally sold the farm to provide a better situation for her. When they moved to Abbotsford in 2000, Wally became Julia’s primary caregiver until he was recently admitted to hospital. In the lead-up to Wally’s scheduled knee replacement in September, complications arose; doctors discovered cancer. Friends and family came to pray together and recount memories. He died at peace.

Birth: November 8, 1941 Birthplace: Winnipeg Death: October 4, 2024 Married: Julia, Aug. 17, 1969 Family: Julia; children Jennifer (Brent) Raabe, David (Jill); grandchildren Nate, Jadon, Talia, Claire, Fiona, Madeline; sister Helen (Bill) Kuehn; in-laws Alice Penner, Rudy Willms, Vimy Penner, Joyce (Emeric) Johnson, Gerry (Heather); nieces & nephews Church: Clearbrook, Abbotsford, B.C.

Baptism: Greendale, 1964

SUSIE HARMS

Susie felt if you wanted a job done well, you had to do it yourself, so she wrote her own obituary: “I was born Feb. 8, 1924, in Gnadenthal, Ukraine. My parents, David and Elizabeth Peters, fled by night in 1929, arriving in Gnadenthal, Man., in 1930. We had a wonderful teacher in Mr. Schaefer; I never tired of listening to him or doing my homework. I had the privilege of teaching in my village. I was principal of a three-room school and taught 45 children from grades 6–10, plus 1.5 hours of Bible study and German after school. After a year of Bible college, I wanted to go to university, but while I was praying for guidance, my roommate put the letter in my hand from I.J. Dyck asking me to teach at Mennonite Educational Institute, Abbotsford, B.C. I said, ‘Yes, Lord, with your help!’ I loved my students. After three wonderful years (1951–1953), I wanted to get my degree to teach German from Goshen College. God changed that too, when Peter Harms and I were married Oct. 11, 1953. We’d been classmates at Mennonite Collegiate Institute, Gretna, Man., and in the same baptismal group in 1946. Our children Elizabeth, Peter, and Elfrieda gave us countless reasons to be thankful. In 1956, Peter was ordained as a minister at the Crystal City Whitewater Mennonite Church. That included me running youth programs, children’s choirs, Sunday schools, and the Ladies Aid; I ended up as president for Manitoba and editor of their Mission Paper. We gladly spent our lives serving our Lord, most of it on a volunteer basis. I also taught German to high school students in Crystal City, Man. In 1968, we

moved to B.C., serving first in West Abbotsford Church (now Level Ground) and then Clearbrook Mennonite. I was principal of German Saturday school. It was a pleasure when former MEI students greeted me by quoting German poetry. I continued teaching German at Fraser Valley College, several seniors’ groups, and as professor at Trinity Western College. Even with my arthritis, which I had suffered since childhood, I could forget the pain when I taught. In 1996, we moved into Evergreen Village. I thank God for our wonderful neighbours and view of Mt. Baker. My darling Peter died Dec. 13, 2014.” Through increasing blindness, deafness, and inability to walk after breaking both hips, Susie remained cheerful and involved: frequently phoning her children and grandchildren and spending 1.5 hours in prayer nightly for them by name. She leaves to grieve three children and their spouses, 11 grandchildren and their spouses, and 19 greatgrandchildren.

Birth: February 8, 1924 Birthplace: Gnadenthal, Ukraine Death: September 16, 2024 Parents: David & Elizabeth Peters Married: Peter Harms, Oct. 11, 1953 [d. Dec. 13, 2014] Family: children Elizabeth Joyce Kehler, Peter (Joanne), Elfrieda (Rich ) Peters; 11 grandchildren Lisa (Erik) Warkentin, Jaime Kennedy, David (Ursula) Kehler, Jodi (Russ) Giesbrecht, Charmyn (Dale ) Gunn, Daniel (Hannah), Kevin (Katie), Jennifer (Tom) Robinson, Rachael (Chris) Duncan, Steven Peters, Ryan Peters; 19 great-grandchildren Church: Clearbrook MB, Abbotsford, B.C. Baptism: 1946

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A moment in time

John and Agnes Esau, standing outdoors with their children Mary, Laurel, Lillian, Kathy, John and Carl. Originally from western Canada, they made Nova Scotia their home after many years serving as missionary educators in Zaire (now DR Congo). John became a college instructor in Truro and was a hobby berry farmer.

Courtesy of the Mennonite Archival Information Database

NOVA SCOTIA 1972

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