The Bridge, Fall 2017

Vol. 58, No. 2 - Fall 2017

learning together published by Taylor College and Seminary

The Reformation at 500 Commemorating Luther and Co., pg. 3-12

Prodigal Artwork Images & Insight from onWORD 2017, pg. 13-14

Alumni Profile Dr. Dorrie Manu (’93), pg. 21 COVER PHOTO: Martin Luther posting the 95 Theses (detail, edited), by Ferdinand Pauwels (1830-1904)

A Note from the Editor Have you ever thought of protesting some of the things Christians do and say?

Surely you see things being done in the name of Christ that badly misrepresent the Saviour and disfigure the message of the Gospel.

As we approached the 500th Anniversary of the Reformation this fall, I often found myself wondering what a modern list of 95 Theses might look like. Martin Luther argued against the sale of indulgences, which isn’t something we worry about today; if you were to confront the Church with a similar list, what would be your focus? Doctrine? Consumerism? Racism? Our tolerance for injustice? Our failing to care for creation? Our hostility or indifference towards believers of other traditions?

Making a list for others could be easy, but what about a personal list for ourselves? Are we willing to change?

Perhaps a modern list of 95 theses could focus on the ways in which our own words and actions (and inactions) need to change so that we might bear faithful witness to Christ. List or no list, may we always be reforming.

I hope you enjoy our focus on the Reformation in this issue of The Bridge. Guest writers Dr. Nathan Hitchcock, Dr. Christopher Croghan and Sarah Stenson, and Dr. Randal Rauser share fascinating historical and theological insights, and I’m grateful for their contributions. Thanks for reading, and thanks in advance for any comments you’d like to share with us. You can email me at TheBridge@Taylor-Edu.ca We are so grateful for your continued support of Christian education – Thank You! Tim Willson Editor, The Bridge

BROADCAST ADVISORY The Healthy Pastors Initiative of the E P Wahl Centre was the subject of a recent taping of the national Christian TV show, 100 Huntley Street.

Rev. Sam Nikkel, who leads this initiative for Taylor and carries a deep burden for the long-term health of men and women in ministry, recently flew to Toronto to be interviewed by host Greg Musselman. At our publishing deadline, this segment had not yet been scheduled for broadcast but we hope you will watch for this encouraging report.

Anyone involved in vocational ministry is warmly invited to participate in the Healthy Pastors Initiative – see pg. 23 for information on upcoming events.

Vol. 58, No. 2, Fall 2017 Published by Taylor College and Seminary to communicate with students, alumni, friends and supporters, as part of our mission to develop Christ-minded leaders who make a difference in the world.

Editor: Tim Willson TheBridge@Taylor-Edu.ca Taylor College and Seminary 11525 - 23 Avenue NW Edmonton, AB T6J 4T3

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3 Martin Luther defending his theses against Count von Sachsen in the Pleiszenburg in Leipzig, Germany.

Artist unknown; printed by H.J. Backer between 1814 - 1845.

Courtesy of the Rijksmuseum.

Reformation 101

Remembering what it is that Christians are Commemorating

by Tim Willson

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rom our vantage point in 2017, it can be tempting to see the Reformation as one thing, of having begun at a particular point – even to see it as having been started on purpose for a particular reason. In fact, as the medieval era was yielding to the Renaissance, a host of theological, technological, economic and social forces emerged to create a tipping point. It is worth remembering that this was a dynamic period of change. st On October 31 , people around the world commemorated the Reformation. That date is important because the enormous influence of Martin Luther on world events can be traced back to a somewhat ordinary moment on that day: this devout 33-year old Catholic scholar wrote a series of theological arguments, his “95 theses”, against some of the excesses of the Church. His disputations, though blunt, fit the pattern for the time in the same way that a scholarly paper does today; no-one could have predicted what would come next.

It was on October 31, 1517 that Luther sent his 95 theses to his superior, Archbishop Albrecht of Mainz. (Years later, there was reference to them having also been posted on the door of Castle Church in Wittenberg, as a church door was often used to post important notices; while this detail may be the most familiar and popular image of the Reformation, some scholars now believe that the scene of nailing the 95 Theses to the church door may have been more popular legend than fact.)

We see the hinge of history as pivoting on the events of that October day in Wittenberg, Germany, and that is reasonable. However, it is also an incomplete view of all that was taking place and it is worth stepping back to note some of the greater Come and learn with us!

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forces that were already at play.

Martin Luther was born in 1483, 68 years after John Hus was executed in what is now the Czech Republic. Hus, also a priest, became well-known for his doctrinal disputes with the Catholic Church and was burned at the stake. The influence of Hus helped prepare the kindling for the match that would later be lit by Luther, but we must also remember the earlier legacy of John Wycliffe.

Wycliffe, a great Oxford scholar, was born 150 years before Luther, and the result of his determination to translate the Bible into the everyday language of the people had a profound influence on later reformers.

(Wycliffe was not burned at the stake—at least, not until after death when the Church dug up his bones and burned them as a grim, symbolic gesture.)

So, while Luther is credited with starting the Reformation in the fall of 1517, we must acknowledge that explosive ideas and powerful forces had been at work for a long time.

A TIME OF RAPID CHANGE Luther's actions and ideas took root more strongly and more quickly than those of others who also wanted to see reform largely because of something that happened 44 years before his birth: the invention of the printing press. This innovation by fellow German Johannes Gensfleisch zur Laden zum Gutenberg utilized movable type as a way to produce printed material; it was one of the most important technological developments that the world has ever known. For Martin Luther's ideas, the timing could not have been better: his bold (sometimes caustic) writings were put in printed form and spread like wildfire.

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Martin Luther disguised as “Junker Jörg” (Squire George), the identity he assumed while in hiding.

Luther was kept safe in Wartburg Castle under the protection of Frederick the Wise after being “kidnapped” while returning from Worms. During his confinement in the fortress, Luther translated the New Testament from Greek to German in less than three months. Woodcut by Luther’s friend, Lucas Cranach the Elder (1472–1553) around 1522; 28.5 × 20.6 cm. Public Domain.

Courtesy of the Metropolitan Museum of Art This postage stamp, featuring “Junker Jörg”, was issued in 1982 by East Germany (German Democratic Republic) to commemorate the 500th anniversary of Luther’s birth. (Public domain, via Wikimedia Commons).

Think, too, of the enormous shifts in paradigm that accompanied the “discovery” of the New World when Luther was a lad of nine. Other advances in all scientific fields, likewise aided by the printing press, were re-shaping the world of Luther's childhood. The great Polish astronomer, Nicolas Copernicus, would not publish his landmark De revolutionibus orbium coelestium (On the Revolutions of the Celestial Spheres) until 1543, but some of his most important astronomical studies were being undertaken and his ideas were taking shape around 1500, when Luther was 17.

An unexpected wave of knowledge had been washing over Europe for another reason and we cannot fully appreciate the forces at play in 1517 if we do not remember the fall of the city of Constantinople more than six decades earlier. The conquest of this great city by the Ottoman Turks marked the end of the Byzantine Empire and represented a major blow against Christendom.

One result was the emigration of Eastern scholars and artists to the West. This infusion of scholarship and culture from a different tradition coincided with the careers of Leonardo da Vinci (1452-1519), Botticelli (1445-1510), Michelangelo (1475-1564) and other giants of the Renaissance.

It was also the era of Desiderius Erasmus of Rotterdam (1466-1536), perhaps the most esteemed scholar of his day, who advocated persuasively and diplomatically for reform. In 1516, Erasmus published an earth-shaking Greek version of the New Testament (title page at left) from the bestavailable manuscripts.

Taylor Seminary theologian Dr. Randal Rauser says it is important to recognize how pivotal this humanist scholarship was. He notes that when Oxford scholar Thomas Linacre read Erasmus' Novum Testamentum he famously observed, “Either this is not the Gospel or we are not Christians.”

“That quote beautifully captures the impact of Erasmus' critical edition and it came out just as Luther was posting his 95 Theses,” Dr. Rauser says.

An example of the influence of Erasmus can be seen in his translation of the Greek word metanoeite as “repentance”, a shift from the traditional understanding of it as meaning “doing penance”— a key insight that influenced Luther in his 95 Theses.

Although Erasmus remained part of the Catholic Church throughout his life, it has been said that Erasmus laid the egg that Luther hatched.

In more ways than one, new worlds were being discovered, and it was against this backdrop that a corrupt and weakened institutional church was called to a more faithful witness to the Scriptures.

It is challenging to write an account of this era that is both brief and accurate because so many complex theological and geo-political shifts were taking place at the same time, but against that backdrop we offer this broad outline of history to summarize the Reformation.

REFORMATION SUMMARY Martin Luther's dispute with the Catholic Church over the sale of indulgences became very public, including excommunication for heresy in 1521.

Powerful enemies and allies emerged across Europe, some conspiring against Luther and others supporting and protecting him. This protection allowed his influence to spread as like-minded contemporaries such as Ulrich Zwingli and John Calvin championed similar ideas in other countries.

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The once-monolithic Roman Catholic Church began to splinter, new churches sprang up everywhere, and the social order of everyday life was overthrown. The changes taking place in religious, cultural, economic and political areas would impact all areas of life for hundreds of years.

Martin Luther's ministry rested on the simple, earthshaking revelation that God's righteousness was not some impossible standard hanging over his head like the sword of Damocles, with eternal torment sure to follow his inevitable shortcomings.

He balked at Romans 1:17, “the righteous shall live by faith” – hated those words, in fact, as he laboured under the weight of expectation of righteous living, keenly aware of his sinfulness.

The breakthrough was pivotal for church history and for Luther personally; later in his life he remembered it this way: “At last meditating day and night, by the mercy of God …I began to understand that the righteousness of God is that through which the righteous live by a gift of God, namely by faith. Here I felt as if I were entirely born again and had entered paradise itself through the gates that had been flung open. An entirely new side of the scriptures opened itself to me …and I extolled my sweetest word with a love as great as the loathing with which before I had hated the term, ‘the righteousness of God.’ Thus, that verse in Paul was for me truly the gate of paradise.”

This verse in the first chapter of Romans became a central theme of the Protestant movement, significantly shaping our theology to the present day. The righteousness that God requires of us is provided for us through faith, which He also gives us as a gift. In other words, any teaching that emphasizes our effort as a way to earn favour or benefit from God is simply wrong: God's work of redemption is His gift and His doing.

THE REFORMATION TODAY Five centuries later, there is broad agreement in both Protestant and Catholic circles that Martin Luther was an important figure and his ideas were profoundly significant.

Protestants are much quicker to overlook the scandal of division within the church; even today, Protestant churches can be quick to split over doctrinal issues or congregational disputes.

“I pray that they may be one,” Jesus prayed – a prayer for unity among his followers. Is unity possible in a post-Reformation world?

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ABOVE: In a church in Worms, Germany, this stained glass window depicts Martin Luther during his trial there in 1521. The Latin text includes four phrases that came to embody the message of the Reformers in the centuries that followed: Sola Fide (Faith Alone), Sola Gratia (Grace Alone), and Sola Scriptura (Scripture Alone).

Two other “solas” are often added to this list: Solus Christus (Christ Alone) and Soli Deo Gloria (Glory to God Alone).

Photo by jorisvo (DepositPhotos.com). Used by permission.

Formal ecclesial union may never happen, and may not even be a worthy goal, yet unity is the will of Christ. Surely the followers of Jesus can work together as part of the Missio Dei, and surely we ought to be known for our love for one another.

The past several decades have seen important work in reconciliation between Christian groups. Thanks be to God for the courage of those who challenged the corruption of the Church in the 16th Century. And thanks be to God for the work of reconciliation in our day that has been part of the commemoration of the Reformation. TB Tim Willson is editor of The Bridge, and has served at Taylor as Director of Communications and Marketing since 2008.

He and his wife Leanne live in Edmonton.

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Reformation Chapel Services Taylor Students hear from Catholic and Lutheran Representatives

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t a Taylor Seminary Chapel Service on October 31st, Dr. Julien Hammond opened with a quote from Pope Francis: “For so long, we regarded one another from afar, alltoo-humanly, harboring suspicion, dwelling on differences and errors and with hearts intent on recriminations for past wrongs.”

Dr. Hammond told students that the progress made in healing past grievances between Christian groups over the past fifty years has been significant--and long overdue. Lingering hostility between Christians has hurt the witness of the Gospel, and he hears about that in his role as Ecumenical and Interreligious Officer for the Catholic Archdiocese of Edmonton.

“How many times have I had Muslim brothers and sisters say to me, ‘Hey, don't talk to us about love!

We see how you treat each other!’ It's a scandal!”

In 2017, and in the years leading up to quincentenary of the Reformation, numerous meetings have been taking place between the leaders of Catholic and Lutheran church bodies, Catholic and Anglican, Catholic and Orthodox as well as other groups. These meetings have involved repentance for the harsh words and actions of the past and steps toward reconciliation.

In 2013, church leaders from the largest Lutheran body and the Catholic Church released a jointlycreated study guide for Catholic and Lutheran churches titled From Conflict to Communion. Dr. Hammond says the document urges: -remembrance and repentance, -thanksgiving for the gifts of reform that have come to influence all of our churches, including the Catholic Church, and -commitment to common witness.

He urged believers from all traditions to ask ourselves how we can witness together to the mercy of God in our world and in our communities.

Two days after hearing from Dr. Julien Hammond, students were able to hear a Lutheran perspective on

the Reformation from Dr. John Hellwege of Concordia University in Edmonton.

He reviewed the history of Luther’s ministry, showing the significance of his work in the years following the 95 Theses, including one lasting contribution that came more than a decade later.

Wanting to address a lack of understanding about Christian teaching, Luther published a small catechism for lay people and a large catechism for pastors. These books systematically address key theological ideas and scriptural texts and continue to be used today.

Dr. Hellwege acknowledged Luther’s flaws (the antiSemitism he displayed later in life is particularly troublesome), yet Hellwege says he did much to help the Church see the need for Christian practice to be rooted in Scripture.

He also described a uniquely close tie between historical and systematic theology in the Lutheran tradition.

“We cannot understand the dogmas of the church without understanding how the church has wrestled with (issues) throughout history, and vice versa,” he said. “We're following the lead of Philip Melanchthon [a colleague of Luther], all the way back to the Augsburg Confession – not only following the Confession but saying ‘What we believe is what we think the church has always taught, and is not something new or different’, and tying it together with that whole historical tradition.

“In essence, we allow the dead to have a vote – it's not just what we today think, but ‘What has the church always thought, and how is that tied together?’

Dr. Hellwege said the Lutheran approach to the Reformation has always been very conservative– “...not theologically conservative, but I mean we're conserving as much as possible (unless these traditions are against Scripture).” TB

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Indulgences The Worst Fundraising Strategy of All Time

by Dr. Nathan Hitchcock

W

hen we remember Martin Luther, we usually remember him for the powerhouse theme of justification by faith alone. Rightly so. But what got this no-name monk in trouble in the first place, and what ignited the Protestant Reformation 500 years ago, was not his articulation of God's righteousness so much as his protest against awful fundraising. When Luther posted the 95 Theses on the All Saints Church door in Wittenberg, it was meant to start a scholarly debate on indulgences.

What were indulgences? In short, they were proclamations granting forgiveness (eventually they were marked by slips of parchment). Issued by the authority of the pope, they were supposed to forgive sin. Well, not all sin exactly: technically, they were meant to erase “temporal punishments,” that is, periods of discipline. In the late Middle Ages it was understood that indulgences covered any remaining disciplinary purification needed by a soul to enter heaven immediately upon death. What made this sketchy theology even worse was the fact that the Church was using indulgences for fundraising purposes, be it poverty relief or a building project or a religious war. Functionally, the Church had entered the practice of selling salvation, extending indulgences to anyone who made a “donation” toward the latest cause.

How did the Church get into such a mess? That's a story worth revisiting.

THE BACKGROUND TO INDULGENCES Long before indulgences, Christians practiced penance. In its simple form, penance was discipline, and discipline was exercised by the churches to help disciples of Jesus walk faithfully. But a system of penance took shape as Christians faced the thorny problem of restoring those who had forsaken Christ under threat of discrimination, torture or death.

Instead of permanent excommunication, “the lapsed” were put into a rehabilitation program of sorts, programs involving things like fasting and public acts of contrition. Penance was a time for a sinner to get right with God and fellow Christians.

Restoration could last months or even years. In an effort to standardize disciplinary periods, certain early medieval monasteries created lists of sins and

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temporal “punishments,” and by the seventh century the Celtic churches had assigned specific lengths of penance to specific sins.

From the beginning there was an openness to shortening penance. It was commonplace to commute disciplinary periods for extraordinary displays of humility. There were cases in which people gave away much of what they owned as an expression of sincere repentance and were granted re-admission into church fellowship relatively quickly.

To understand how punishments could be quantified, applied and reduced, consider this analogy. Let's say you're on a baseball team and you show up late for practice three days in a row. Then, while messing around, you accidentally hit the coach with a ball during batting practice. He's irate - and even after you apologize and grovel, he tells you you're suspended. You'll miss the next ten games.

But you really feel bad, so as an act of contrition offer to clean up the whole team bus. You make it sparkle. The coach is surprised but pleased. He takes you aside and says, “Hey, I can see you're sorry for what you did. How about this? Buy the whole team a steak dinner tonight and I'll reduce your sentence to three games.”

That's the kind of arrangement one finds with the emerging practice of penance in the middle ages.

One can see the logic behind it - as well as the questionable morality that can arise from such situations.

MONETIZING INDULGENCES The fundraising component of penance was formally introduced in the 11th century. During that time we find evidence of certain European Christians receiving “remission” of Lenten days or ecclesiastical penalties in exchange for monetary offerings. Then came the big change. In 1095, under threat of Muslim invasion, Pope Urban II rallied European forces by offering remission of penalties for all those taking up the sword to liberate “the Church of God at Jerusalem.” The indulgence associated with the First Crusade was a whopper too: an absolution of all temporal punishments. Any crusader who went with pious motives was considered to have a clean account.

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Shortly thereafter Christians who were unable to go on holy war clamored for an option for them. The papacy obliged, offering indulgences to those who gave generously in funding crusades against the enemies of Christendom. Thus by the 1100s the institutional Church had found an effective way to gather large sums of money.

Sometimes funds raised through indulgences were used for rather praiseworthy projects such as poverty relief, the repair of churches, the building of hospitals. But as the practice of indulgences spread, it was increasingly common to see monies used for fighting the latest crusade, or earmarked for mundane civic projects such as bridges, dams and canals.

Making the indulgence situation that much worse was the development of the concept of purgatory.

What the doctrine taught was that those who were not ready for the pure bliss of heaven were sentenced to a period of purification in an intermediate state, one characterized by purification by fire. Purgatory finished the sanctifying work partially accomplished in one's earthly life. Through the early centuries the institutional Church had only claimed authority to forgive sin-penalties in this life, but in the 13th century, with the doctrine of purgatory filled out, there was a push for the pope to remit “otherworldly penalty.” It was only a matter of time before indulgences were authorized for application to the dead, a practice popularized in the late Middle Ages and made official in 1476.

Through much of Europe, indulgences were the preferred way to raise funds. Kings and lords worked closely with popes and bishops to make sure monies were divided favorably. On the technological front, the invention of the movabletype printing press expanded the indulgence industry considerably. The first item commercially printed by Johannes Gutenberg we know of was, no surprise, an indulgence. From 1488 to 1490, near the height of the craze, Frenchman Raymund Peraudi hawked a million of them. In the words of historian Diarmaid MacCulloch, indulgences “were as ubiquitous as the modern lottery ticket.”

But seismic shifts were underway. The printing presses had flooded the spiritual market with too many spiritual banknotes. Popes began authorizing indulgences for utterly questionable projects and wars. And numerous people were complaining about the crass marketing techniques of

commissaries such as the obnoxious Johann Tetzel (who purportedly used the quip, “As soon as a coin in the coffer rings, a soul from purgatory springs”).

Rotten theology was magnified by foul methods.

All this to say, the preferred fundraising method was in jeopardy well before the beginning of the Protestant movement. Indulgences were already failing by the time of the Reformation.

THE 95 THESES AND THE FUNDRAISING CONTROVERSY When one goes back and reads Martin Luther's 95 Theses, it is evident he is eviscerating the practice of indulgences. He gripes about how they make Christians neglect true repentance, about how they have been improperly applied to the doctrine of purgatory, about how they offer false security to believers, about how stingy the pope is being with dispensing grace.

But the most remarkable thing was not the exact content of the 95 Theses, but the speed with which the document ignited a fire. Within weeks his theses had spread throughout the Holy Roman Empire and beyond. Clearly, many people had doubts about indulgences too and, more importantly, were disgusted with the fundraising associated with them.

Yet kings and popes alike had become dangerously reliant on indulgences to bankroll many of their projects. No wonder Luther was opposed so vehemently.

Christians who became Protestant discontinued the practice of indulgences immediately, obviously. Yet even within Catholic circles in the 16th century, indulgences gradually disappeared from popular use.

These days it is easy to point the finger at such a diseased practice. Christians in the West, wellmeaning or not, had commercialized salvation, then devised a fundraising strategy to capitalize on people's hopes and fears. We do well to feel disgust.

Of course, churches are faced with similar temptations today, trying to leverage spiritual goods to extract money for questionable purposes.

However, it is rare to see any fundraising campaign so misguided as the indulgence industry. May the grace of God keep the churches far from anything so toxic ever again! TB Dr. Nathan Hitchcock is Associate Professor of Church History and Theology at Sioux Falls Seminary. Much of his free time is spent songwriting or tossing a caber in the Scottish Heavy Games.

He lives in Sioux Falls with his wife, Christina, and two children.

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Always Reforming?

What did Luther Start, and Where are We Today?

by Dr. Christopher Croghan and Sarah Stenson

P

events and reactions that no one, especially Luther, erhaps one of the most commonly-used terms could predict. Within a year's time Luther found associated with Martin Luther is “reformer.” himself at the center of a firestorm, accused of Naturally, the assumption that comes along committing acts that warranted being arrested—or with this is that Luther reformed “something.” And even killed. that “something” is usually identified as the church.

So—here's the question: Would Luther have As Luther was forced to defend what he'd identified himself as a reformer of the written, he found himself pushed church; and would he have further and further away from identified the Reformation of the teaching in which he'd the church as the fruit of his been raised. How so? In labor? defending himself, he dug deeper into We can be fairly certain Scripture and church the answer to both of history. His these questions is “No.” convictions grew That may come as a stronger the more surprise, as most he learned. His Protestants nowadays reading of Scripture like to understand left him with no themselves as in some option other than to way or another remain steadfast in following in Luther's his position: only footsteps as “always Christ was the head of reforming.” So why the the church, even here on misunderstanding? earth; and Scriptures were It centers on Luther's notion of finally authoritative because what the church is, and how it's all human beings could err—even established and maintained. Luther the Pope.

The whole process was recognized that the church is not ABOVE: Martin Luther, as depicted in a something like a snowball gaining something that can be woodcut by Albrecht Altdorfer. Public Domain, speed as it rolls downhill. reformed—because the church is courtesy of the Metropolitan Museum of Art. Because Luther had challenged the established by Jesus and His words.

Pope's authority, he was Now think about it. Can we reform summoned to defend his position in a variety of what Jesus said? Can we alter, change, or improve forums with ever-increasing visibility, intensity, and upon Jesus' words and promises? Luther knew that threat. This came out as Luther was on trial for his throughout Christian history people have tried to do life—not yet Worms, but in the year 1518, October, just that by inserting their own ideas onto the at the town of Augsburg. There, Luther was given a understanding of what the church is—and what it hearing by Cardinal Cajetan, in which Cajetan caught should do. To think that one can reform the church for the first time what Luther was saying—and it is to imagine that we control the establishment and shocked him. life of the church—not Jesus. How did Luther come Cardinal Cajetan found in Luther an intolerable to realize this over what it was he was taught as a heresy in the form of the unconditional promise of young monk? forgiveness that gave complete certainty. Cajetan When Luther posted the 95 Theses, he later said he pointed, then, to the basic problem Luther presented had no idea of what was about to come. His in Thesis 7 of the 95 Theses. The Pope was not the criticism of indulgences set into motion a series of

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power that established and maintained the church, rather it was a sermon. The sermon was preached by the local priest—who then exercised a power greater than the Pope. Cardinal Cajetan accused Luther of starting a whole new church. In one corner was the church that says Christ does not lie (Protestant). In the other corner, was the church that says the church does not err (Roman). If certainty in the promise of Christ was heresy, then Luther wanted no part of such a church.

In short, Luther's endeavors did not involve reforming a religious institution called the “church.”

Rather his energy was absorbed with establishing the church by delivering Christ to those who have ears to hear.

To be sure, to a certain degree one could put the label “reformer” on Luther. But the things we can point to having been reformed are educational systems, governance, and oversight of religious institutions; and, to some extent, the means by which the Gospel was placed in the ears and hearts of the people sitting in the pews. So—know that if a Protestant who follows in the footsteps of Luther is to talk about “always reforming” it is always about how we get Christ's Word and promises into the ears of the people throughout the world. TB Dr. Christopher Croghan is the Director of the Luther House of Study in Sioux Falls, SD and serves on the Sioux Falls Seminary faculty part-time. He is ordained with the Evangelical Lutheran Church in America (ELCA). Sarah Stenson, the Associate Director of Luther House, assisted with this article.

All-Out Response Taylor Student Responds to Crisis A young Taylor Seminary student is setting an example of service, responding to a crisis in the lives of some young people he has been discipling. On October 31, 2017 (Halloween evening), a car accident northeast of Edmonton claimed two lives and left fourteen people injured. Ten of the injured were under age 18 and five of them lost their mother in the crash.

Philip, a Taylor student, has been working on the reserve through SIM Canada in recent years and recently put his seminary studies on hold to address ministry needs. We learned of the tragedy by email: “Last evening 7 of my youths were involved in a fatal car accident....due to the road conditions and 5 of them lost their mother. The youths are in various hospitals in the city of Edmonton undergoing non-life threatening surgeries right now. The family needs to raise $5000 est. for funeral expenses and perhaps more for relocation of the kids into various foster homes. Please donate direct to the website...”

Two days later, on November 3, Philip had a followup email (some details have been omitted to protect the privacy of these young people): “6 of the youths are now done surgery. One of the girls had spinal surgery and is in ICU. Please pray for a miracle as the doctor says she may not walk again; she has a 2 year old son whom she is raising on her own. Two other youths are undergoing more plastic surgery today and (two others) will start rehab... The challenge now is getting them all healthy enough to attend their mom's funeral. Their biological dad is in rehab with alcohol addiction, so the kids will be on their own to figure things out once they get out of the hospital. I will be renting a room across the road from their house ...to help them adjust. 5 of the 7 youths know the Lord and have completed the Alpha Bible series with me over the years. Please pray that God will draw ever more near to them in the absence of their mother.”

On December 4, he wrote that “the youth programs continue to be steady with fitness nights twice a week drawing 20-40 boys aged 16-19, and the two piano students are nearing completion of their grade 2 levels. Started worship on the reserve last night, it was just myself and another youth, but praying that others will be drawn to witness God's glory through the music.”

There have been a series of other tragedies in his community since the accident, and we invite you to be in prayer for Philip’s ministry to this community, and one family in particular, as they adjust to significant losses.

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© publicdomainphotos ID 101017853 | Dreamstime Stock Photos

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Do We Need a New Reformation?

Asking whether the evangelical church is (or ought to be) known for grace

by Dr. Randal Rauser

S

ome years ago my wife and I visited a country church in England. As we walked through the sanctuary, we noticed that each pew had a little door at the end, and each door had a lock.

I asked the vicar about the doors, and he explained that the best pews in many English churches used to be rented monthly to the wealthier patrons. Often these private pews would include a brass plaque announcing the resident family of each pew. Many of them also included doors with locks, presumably to keep out the non-paying guests. I later learned that English pews were being rented as late as 1970.

Several years after this I came across the description of a poor, unchurched Englishman in the nineteenth century who recalled the one time he darkened the door of an Anglican church.

“I did go once,” he wrote, “but the people were all shut in, and the folk in the boxes looked at me as if I had got in without paying: so after walking up and down several times, like a man in a station trying to get a seat when the train is full, I went home.”

As I read that account I felt my heart break for this anonymous Englishman and all the other lonely souls that have walked into a church looking for hope and love, only to find cold stares and locked and labelled pews.

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indulgences that promised an early release from purgatory …for those who could afford it. Or consider the Mass, the central rite of the Catholic Church, unfolding every week in a Latin language unfamiliar to the average congregant. Or think of the central question that gripped a young Martin Luther: how can a sinner be counted righteous before a holy God? On these points and more the Protestant Reformers sought to unlock the pews and replace exclusive labels with a general invitation: God's gospel of grace in Christ is for all. With that admirable heritage it was doubly sad to see all these years later the locked and labelled pews of this Anglican country church.

My experience in that church reminds me of an important Latin phrase which became popular in the years after the Reformation: ecclesia reformata, semper reformanda (the church reformed, always reforming). To put it simply, the church will never complete the process of reformation until we are united with Christ in glory.

With that in mind, let's shift our focus from churches past to the evangelical church of today. How might ecclesia reformata, semper reformanda work itself out in the evangelical church of our time?

REFORMED / REFORMING Let's begin with the good news by noting how the evangelical church of our day demonstrates the

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admirable hallmarks of ecclesia reformata, a church reformed. For the sake of time, I'll give just one example from the priesthood of all believers.

A few months ago I spoke to a Catholic group. At the beginning of the event the leader asked all the attendees – a mixture of laity and clergy – to break into small groups and pray for one another. It was the kind of action that you wouldn't think twice about in an evangelical audience. If there's one thing evangelicals are good at, it's praying for one another!

However, when I spoke to the leader after the session he observed that asking the Catholic laity to pray for each other is a big deal. Most Catholics are used to the priest praying: they're far less comfortable doing it themselves. As another Catholic leader observed, by empowering the laity to pray, the evangelical community has given Catholics a moving reminder of the priesthood of all believers.

But it isn't all good news.

Like every other church, evangelicals should also be semper reformanda, always reforming. So in what ways does the evangelical church need reformation today?

WHAT EVANGELICALS ARE KNOWN FOR In his 1997 book What's So Amazing About Grace?

Philip Yancey recalls that he would often ask strangers the following question: “When I say the words 'evangelical Christian' what comes to mind?”

Yancey then observes, “In reply I mostly hear political descriptions: of strident, pro-life activists, or gay-rights opponents, or proposals for censoring the internet. […] Not once – not once – have I heard a description redolent of grace.”

Sadly, evangelical branding has not changed much in twenty years. It is still all too common to find evangelicals being defined by their stance on divisive, socio-political issues. Grace, by contrast, is rather harder to come by.

As a case in point, a couple months ago, I did a Google image search on the word “evangelical,” curious to see which visual associations came with the term. The first few images were harmless enough – stained glass, a Bible, a group of people

singing in church. But then came the fourth image: a picture of Donald Trump at a campaign rally. Now I don't know what you think of Donald Trump, but I hope we can agree that he shouldn't be one of the first associations with the word “evangelical”.

So let me submit that reformation in our time comes as the evangelical church is defined less by divisive political hot potatoes, and more by the simple exercise of love, compassion, and grace.

To that end, and with more than a dollop of irony, I'd like to conclude by drawing an inspiring example from the head of the Catholic Church, Pope Francis.

In his first year as Pope, Francis received many awards of distinction, but I have no doubt that the most surprising came from The Advocate, the world's leading public interest LGBT magazine. Every year The Advocate has chosen to honor a person of the year who has supported the gay community.

And in 2013 it chose Pope Francis.

Interestingly, Pope Francis had said nothing in his pontificate to revise the church's teaching on homosexuality, a fact not lost on The Advocate. So then what earned him the honor of person of the year?

According to the article, the award came because Francis offered a “stark change in rhetoric”. The article concluded with this simple observation: “Pope Francis did not articulate a change in the church's teaching today, but he spoke compassionately….”

In other words, Francis spoke with words redolent of grace.

As we commemorate five hundred years since Martin Luther posted his 95 Theses, let us celebrate the evangelical witness as heirs of the Reformation.

And as part of that celebration, let us continue to reform the evangelical witness so that we are defined less by our stance on the most controversial issues of the day and more by love, compassion, and grace. TB Dr. Randal Rauser is Professor of Historical Theology at Taylor Seminary. A prolific blogger and author, his latest book is titled What’s so Confusing About Grace? Other books by Dr. Rauser include Finding God in the Shack (Paternoster, 2008) and What on Earth Do We Know About Heaven (Baker, 2013).

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ABOVE: This watercolour painting titled Choices, by Alberta artist Betty Kirschenman (see pg. 15), won 1st Place in the 2017 onWORD Art Exhibition, which was all about the story of the Prodigal Son. This image, set in the stunning landscape of southern Alberta, features a network of trails throughout a river valley. Scarcely visible on one of the trails is the figure of the Prodigal (a few inches right of centre). The artist says as she looked over the valley and saw all these interconnected game trails she was struck by the idea of the choices that the traveler would need to make at every fork in the road – on his departure as well as on his return.

Visual Storytelling: The Art of onWORD The amazing story of the Prodigal, as depicted by Alberta artists

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he E P Wahl Centre’s onWORD Conference added a special focus on the visual arts in 2017. The event has been a creative exploration of scripture since 2010, but the addition of an art competition and exhibit was new – and it turned out to be exceptionally rich for artists and attendees.

Eighteen artists contributed almost 30 works depicting the story of the Prodigal Son. The works were judged by a panel of experts and prizes were given to the best pieces in two categories (adult and youth).

The art was displayed during the conference and at Taylor for an On the Road (diptych), 1st Place (Youth Category) additional two weeks. Hundreds of people viewed the works, and many of the pieces sold through a silent auction, resulting in over $3,500 in sales.

The conference itself included Dr. David Gowler of Oxford College at Emory University, Dr. Preston Pouteaux of Chestermere, AB, Pastor Marv Ziprick, poet and author Meg Rieder and others. The experiential component of the event included a first-century feast with “fatted calf”, recreating Greco-Roman dishes with authentic recipes from that era.

On these pages, we wanted to share some of the images from local artists whose creativity added so much insight to the Empty (left) and Full (right), 2nd Place (Youth Category) exploration of this parable.

Prize Winners – Adult Category First Place: Choices, by Elizabeth Kirschenman (above) Second Place: Homecoming, by Taiessa Lund (pg. 14) Third Place: And He Kissed Him,

by Vivienne Garbutt (pg. 14)

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Prize Winners – Youth Category First Place: On the Road (diptych),

by Sadie C. and Annie W. (above) Second Place: Empty and Full (pair), by Raya W. (above) Third Place: Reaching Out, by Emma W. (not pictured)

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Top: Homecoming, pen on paper by Taiessa Lund. Right: And He Kissed Him, silk painting by Vivienne Garbutt.

Centre Left: Prodigal, enamel on glass, Meghan Gilson. Centre: Recklessly Loved, acrylic on canvas by Jenny McConnell.

Bottom Left: Taylor Seminary students exploring the Prodigal-themed onWORD exhibit as part of their New Testament Intro class.

Bottom Right: Prodigal #3, Chinese ink on rice paper, Lixin Huang.

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ABOVE: Fire races across the grasslands of southern Alberta, driven by winds over 100 km/hr. The fire caused extensive damage, wiping out homes and farms across a wide area in less than a day. This photo was taken by Brian Strauss (’77) on the road in front of his yard as the fire races towards him. You can see the freshly-plowed fire guard along the fenceline, completed just in time.

Prairie Wildfire Affects Hilda Church, Alum If one of us hurts, we all hurt… (1 Corinthian 12: 26)

by Kathy Korner (’83, NABC), Guest Contributor

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n October 17, 2017, a devastating fire tore through the community of Hilda, AB (north of Medicine Hat), consuming approximately 40,000 acres of farm and grazing land – about 150 square kilometers (60 square miles). The result has been a community left reeling from its destruction and losses, including the death of a volunteer fire fighter from a neighbouring community.

This was not just a grass fire – it was a wild 'monster fire' whipped into a frenzy by 10 hours of steady 120 km winds – incinerating homes, farmsteads, farm equipment, livestock, grazing and farm land.

An NAB sister church, Hilda Baptist Church, is in the heart of this community. Some of its members, like Brian and Betty

Brian Strauss (’72) (above) and Betty Kirschenman (see artwork on pg 13), were among those affected by the fire. Photos by Kathy Korner.

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Kirschenman, lost their home; Brian is a Taylor alumnus ('72, NABC), and Betty (nee Anderst) is an alum of God's Volunteers. Brian Strauss ('77, NABC) and his wife Cheryl had their farmstead spared, due to the tireless work of professional and volunteer firefighters, neighbours, friends and family, including more Taylor/NABC Alumni: Neil (’73) and Dustin (’14) Strauss, Les and Ken (’71) Enslen and Peter Anderst (’02), and then God's gift of rain.

Other church members lost partial or complete homesteads, barnyards, miles and miles of fencing, machinery, and cattle – the list goes on and on.

Whether it was a personal story of complete destruction or situations of miraculous protection, each member of this church has been affected.

One rancher shared how later that night he drove out to check on his cattle. He not only found cattle that were killed instantly, he discovered others suffering that needed to be shot to take them out of their misery. With tears in his eyes he told me, “We shot cows until we ran out of bullets.” For those whose cattle survived, some have had to sell their precious herds because they lost the barns, corrals, feed and grazing land for them.

While another friend and her daughter were driving to take sandwiches to the firefighters, the wind suddenly changed direction. They found themselves blinded by the smoke and dust with a fire now coming towards them. She said “I couldn't see

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where to drive! I was hitting ditches, fences, rock piles, even a parked vehicle and finally had to stop.” Her daughter asked her “Mom, are we going to die?” and she replied, “Yes, it looks like we are going to meet Jesus tonight.”

Then she said, “I took my hands off the steering wheel and prayed, 'Jesus, you steer the truck' and He did. He brought us out alive!” Others had no time to outrun the fire when their truck broke down so they watered themselves and the truck and the fire went right over them and they, too, were unharmed.

Some were off helping their neighbours fight fires when suddenly the wind shifted and took the fires to their homesteads. Only later would they find out that their homes and farms had been lost while they were working to save others.

For us on the outside, alerted to the fire situation by text, Facebook or phone, it was an urgent call for prayer. Those dealing with the fire barely had time to text but twice I did get a message from my sister-in-law—just two words: “Keep Praying!” And that we did.

Many prayed for safety (God answered), many prayed that farms would be spared (some were and some were not); many prayed for rain, and God graciously provided, and that is when the fire was finally able to be contained.

LONG RECOVERY AHEAD TOP: Farmers race to create firebreaks with flames racing across the fields

A blanket of snow now covers the barren land towards them and smoke billowing into the air. Photo taken by Cheryl Strauss (much like a dressing over a wound) – giving a near Hilda, AB. BOTTOM: Sunday morning worship at Hilda Baptist Church, November 12, 2017. The church has been working to serve the needs of visual reprieve from the fire’s destruction. But members and neighbours whose lives have been upended by the catastrophic the reality is this is a community where many fire in October. Photo taken by Kathy Korner, November 12, 2017. have lost their livelihood and for others it may take years for their land and herds to be even have a strong ESL (English as Second Language) restored. This is a community that is deeply hurting ministry for 17 adults and their children. (I thought and facing a long road of recovery.

“ESL in Hilda?!” Then I learned it was for the Pray for the Hilda Community as they help each other through this trauma and loss. Also pray for the members of Hilda Baptist Church as they continue to be a light and witness of Jesus Christ as they continue to serve in their community. Their faith and trust is in the Lord, and they are leaning on Him now.

This is a congregation that for generations has supported overseas missions and Taylor College and Seminary. They have also been an active part of their community. Much to my amazement, they

German-Mexicans who have immigrated over the years to work on the farms!)

That is the heart of Hilda Baptist Church: relevant and active Christianity. TB Kathy Korner (nee Strauss, ‘83) is a Taylor alum, and is originally from the Hilda area. She is an R.N., and is married to the Academic Dean of Taylor Seminary, Dr. Ralph Korner. Kathy and Ralph live in Edmonton and are part of Northgate Baptist Church.

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Stencel Hall Renos to Begin Once students have finished writing final exams for the Fall Semester, renovations to Stencel Hall will get underway.

The first step will be the noisy, dusty job of removing some of the existing interior features (flooring, walls, seating, etc.). Once classes resume in January, the noisiest part of the project should be done, and disruptions will be minimized on Tuesdays and Thursdays, the two main instructional days for students.

Built more than twenty years ago, this lecture hall has been in need of a number of improvements, including the addition of a ramp (to make the space wheelchair accessible), and technology upgrades to share classroom content digitally (especially with our educational partners at Sioux Falls Seminary and in Cameroon). Improved seating, lighting and sound will make the space much more suitable for Taylor’s present and future needs.

These upgrades will also help Taylor generate additional rental revenue from community groups and churches that rent the space when it is not needed by Taylor.

Construction is expected to take approximately four months.

Some of the first events in the newly-completed space are scheduled to take place during the NAB Triennial Conference in Edmonton in July 2018.

Mobilizing Emerging Leaders Dozens of emerging leaders gathered on November 25th for the newest workshop developed by the E P Wahl Centre. Mobilize featured a stellar lineup of experienced leaders from churches and the non-profit/for profit sector who discussed various aspects of organizational leadership. Topics included legal, financial and human resources, all aimed at supporting emerging leaders as they begin to step into governance.

Taylor Seminary students also took part. In the photo above, Director of Supervised Ministry Dr. Carol Potratz discusses the material over lunch with some of her students.

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125th at Rabbit Hill Rabbit Hill Baptist Church celebrated its 125th Anniversary on October 15, 2017.

As the oldest NAB church in Alberta, there are many historical connections between Rabbit Hill and Taylor Seminary. Among those connections are current Pastor Laurie LaFleur(’86) (pictured at top) and Rev. Peter Schroeder (’60) (at left). Taylor’s Director of Development, Church and Alumni Relations, Becky Hilbich (right), was also on hand to bring greetings.

Led by new immigrant Rev. Frederick A. Mueller, the church met for the first time in the winter of 1892. Rabbit Hill was then known as Heimthal – this was when the area was still known as the Northwest Territories. Services were held in a private home at first, but the congregation grew from seventeen to eighty-nine by the end of 1893.

Rabbit Hill has long been closely connected to Taylor, and many of our students have benefitted from internships or pastoral positions offered to them.

Urban sprawl is bringing the City of Edmonton ever closer to this once-rural church, bringing new ministry needs and opportunities.

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in pictures | Fall 2017 1. 2.

PHOTOS: 1. Artists gather for an evening of discussion leading up to the 2017 onWORD Conference. Eighteen artists contributed to the Prodigal Son-themed art exhibit (pg. 13-14). | 2. Dr. Carol Potratz shares with students during lunch on the patio. | 3. President Greg Henson of Sioux Falls Seminary leading a discussion with the Taylor Seminary Board of Trustees, November 2017. | 4. Students enjoy a community lunch during the first week of classes of the Fall Semester 2017. | 5. Dr. Joyce Bellous makes introductions as students return for the Fall Semester. | 6. Taylor Seminary student Lihong Huang describes her experience in Europe this summer as part of an international study course (MI 546 Global Mission Study Tour). | 7. During the same Chapel Service (photo 6), Dr. Allan Effa (right) looks on as student Tracy Lemke shares her experience of backpacking through Spain as part of the Camino de Santiago. The Camino served as the classroom for Dr. Effa’s sold-out course on Global Mission.

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News and Notes In Sympathy We note with sadness and hope the passing of a number of alumni and former Taylor employees.

January 14 – Esther Monson (’50, nee Lockhart) of Camrose passed away at age 93 following a stroke.

She and her husband Malcolm farmed west of Camrose.

March 25 – Garry Alisch (’59), age 78, a pillar of McDermot Avenue Baptist Church in Winnipeg, MB. June 12 – Karen Davidson (’81, nee Diesing) of Edmonton passed away after battling cancer.

July 3 – Esther Jespersen (’43, nee Faszer) of Spruce Grove, who was 95. She met her husband Ivan when she was a student at CTI and they married in 1943.

As recently as 2010, the couple still lived on their dairy farm near Spruce Grove (Spruce Grove Alliance Church was “born” in their living room).

September 14 – Walter Unger (’48) of Olds, AB. Walter was a long-time member and volunteer at East Olds Baptist Church.

Nov. 19 – Edmund Graumann (’49) of Vancouver, BC. From 2016: We recently learned of the passing of a number of alumni in 2016: Sept. 10 – Martha Anderst (’46, nee Herrmann) of Medicine Hat, aged 93. She was remembered for many things, including her practice of keeping a daily diary for over 50 years.

Sept. 19 – Erna Fox (’45, nee Schwanke) of Calgary, a graduate of CTI who later served as a member of the music faculty at CTI (1946-52) as well as Canadian Bible College in Regina. Erna toured Canada and the United States with numerous singing trios; she was 98 years young.

Oct. 29 – Reverend Ervin Gerlitz of Puyallup, Washington, during surgery; he was 89. Ervin was a trustee of Taylor (NABC) from 1988-97. We also learned that his wife Lillian passed away this fall.

Nov. 12 – Martin Brucker (’49) of American Falls, Idaho, a farmer and lifelong church volunteer.

Correction: In the June edition of The Bridge, we left out the first name of the husband of the late Bertha Janzen ('46).

Bertha was married to Eldon Lowell Janzen, not Lowell Janzen; we regret the error.

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Births Sept. 13 – a daughter, born to recent student Emma Antwi (nee Tjongarero) and her husband Seth; her name is Emerald (pictured at right).

Sept. 29 – a daughter, Zyana Elizabeth, born to current student Isaac Lee and his wife Sarah.

Oct. 2 – a son, born to Tim ('09) and Holly Shepherd (nee Wearmouth, '09): Chase Levi Shepherd. Chase is mentioned often at Taylor by his proud grandfather, OT Prof Dr. Jerry Shepherd.

Marriages On June 3, current student Bradley Baker was married to Mikayla Stevens.

Janise Somer (’84, nee Bachler) writes: “I got remarried in August to my wonderful husband, Frank, and I have re-located to Red Deer, AB. We currently attend and volunteer at Living Stones Church.”

At our publishing deadline, we were looking forward with current student Boyoung Choi to her wedding (December 9th) in Seoul, South Korea.

Alumni News Greg Garbutt (’17) has accepted a position as interim pastor at Onoway Baptist Church, west of Edmonton.

Congratulations to Lance Schubert (’92), who was installed as the 12th President of Nipawin Bible College (in Nipawin, SK). Lance served in pastoral ministry for twenty years, and for the past three years worked as a Fire and Explosion Investigator/ Special Constable with the Ontario Provincial Police.

Congratulations to Dr. Jonathan Grenz (’89) on his appointment as Dean of the School of Ministry of Palm Beach Atlantic University. Dr. Grenz is also a graduate (and former faculty member) of Sioux Falls Seminary. Prior to this appointment he has been serving at Palm Beach Atlantic in other roles since 2007.

Dr. Tawa Anderson (’00) is celebrating the publication of his first academic book. An Introduction to Christian Worldview: Pursuing God's Perspective in a Pluralistic World (IVP Academic), was co-authored with David Naugle (Dallas Baptist University) and W. Michael Clark (Ph.D., Southern Baptist Theological Seminary). Tawa is Assistant Professor of Philosophy and Director of

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(continued from previous page) the Honors Program at Oklahoma Baptist University in Shawnee, Oklahoma.

Ron Berg (’67) has accepted the call to serve as pastor at Carbon Valley Community Church (formerly Carbon Baptist Church). Ron and Ruth had been serving in Abbotsford, BC. Current student Miranda Sutherland has accepted a call to serve as rector of Christ Church in Hope, BC, part of the New Westminster Diocese.

Faculty News Congratulations to Dr. Randall Rauser on the publication of his latest book, What’s So Confusing About Grace. It's a book that Dr. Eric Seibert of Messiah College calls "smartly written and wonderfully honest" and which Dr. John Stackhouse promises to purchase "to give to relatives, friends, students—even my own sons."

In it, Dr. Rauser traces his journey over several decades, since his profession of faith at age 5, asking why the issues of belief and sin and forgiveness seemed to get more complicated over time.

Dr. Rauser has set up a website dedicated to this project, which includes a free excerpt: https://confusedaboutgrace.com/

Dr. Randal Rauser hams it up for the camera as he holds the first copies of his latest book, What’s So Confusing About Grace?

Alumni Updates We invite you to share your news with us -marriages, moves, babies, careers... we want to note these important events! Please stay in touch by email: alumni@Taylor-Edu.ca. Telephone: 780-431-5200

Brett McCarroll’s Rodeo Adventure On November 9th, right after class (PW 431 Intro to Preaching), Taylor Seminary student Brett McCarroll slipped away to Northlands Coliseum in Edmonton to take part in the Canadian Finals Rodeo for the fourteenth year; Brett competed (with his brother) in team roping.

The Camrose-area brothers performed exceptionally well; they finished in second place, just 3/10-second out of top place after six days of competition. As Brett says – even second-place prize money will help a seminary student buy diapers for his growing family!

Hear Brett share a bit more in this interview: https://youtu.be/6CVcjJOXM6s

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Alumni Profile - Dr. Dorrie Manu (’94, CBS) Student: Graduated from Taylor (then NABC) in 1994; went on to Queens, Tyndale, then Bakke Hometown: grew up in Saskatoon, SK, presently living in Prince Edward Island Works with: Power to Change Contact Info: dorrie.manu@p2c.com

by Suzanne Van Herk

A

Canadian prairie girl becoming Queen Mother to an African tribe of thousands is a big story – in many ways, like a fairytale, and Taylor grad Doralynne From the 1994 Yearbook, the NABC Northern Echo – Doralynne (Block) Manu, “Dorrie” Manu (nee Block) was right in the whose future ambitions included “possibly ...some work overseas.” middle of it. But her story has taken an Missions for Power to Change (formerly Campus unexpected twist, one that has strengthened Crusade for Christ), a ministry to students on 57 her grip on God and His grace. university campuses across Canada.

Looking back on 1993-94 at Taylor in the Certificate in One area where Dorrie has been seeing God move Biblical Studies program, Dorrie remembers both powerfully is East Asia – a place that is special to her “head lessons” and “heart lessons”. She remembers because she helped pioneer P2C’s first international her professors – Terry Fossen teaching Evangelism and partnership there 20 years ago. Since then, she's seen Witnessing, Carol Potratz teaching Christian thousands travel there for missions trips, and local Education, and courses with Werner Waitkus, as well leaders are being raised up. as fellow students. She laughs as she remembers travelling with Cherri Herperger (’94, nee: Sauer) to “One of the key things when we partner is to see the and from their native Saskatchewan for holidays in a ministry go into national hands,” she says. “We want little Chevy Sprint. to see it become indigenously-led and self-sustaining in finances and personnel and missionally sending to What she appreciates most was the combination of other countries.” the Biblical foundation for ministry she got at Taylor and the blessing of a supportive community.

As national staff emerge and as house churches are developed, believers are spreading through central “The Biblical grounding was very rich, and that gave Asia, through the Muslim world, and back to me a good posture to step into a more secular Jerusalem from the east. “Seeing that groundswell has environment for my undergrad degree [since] up to been incredibly exciting,” she says.

50% of Christians will really fall away from their faith in a university setting.”

Another highlight of her work has been seeing the Arab world become more open to the gospel. Where During her year at Taylor, Dorrie’s father passed away previously there has been hesitation and even unexpectedly, and the community support she extreme resistance to the possibility of considering received was very meaningful.

Jesus to be more than a prophet, people are now “Werner Waitkus had written a special prayer for our becoming hungry for the Bible and disillusioned with family and prayed it over us at chapel,” she Islam – particularly in areas where ISIS has a remembers. “People just had such care and concern, stronghold. Persecuting the church seems to only and so there was really a catalyst of grace in my life cause it to grow: “We're seeing God radically work in through seeing community loving us and carrying us hard soil and turning it into profoundly fruitful soil.” as a family through a deep time of grief.”

Dorrie heard a story from a field staff couple in an This foundation of Biblical truth and caring community ISIS-controlled area. Their church had grown from 100 stayed with Dorrie through her undergrad at Queens, to 400 people very quickly, but the government MDiv at Tyndale, and DMin at Bakke Graduate wouldn't give them a permit to expand their building.

University in Seattle.

After the church was bombed (it was empty at the Dorrie shares these lessons with students in her time), the church was allowed to rebuild – and current role as the Associate Director of Global

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rebuilding on the same land gave them the opportunity to build a bigger church: it was another instance of seeing God rebuild from ashes.

Time and time again, Dorrie and her organization have seen God use for good what others meant for destruction. It is this power to rebuild from brokenness that Dorrie leans on personally as well, as her life has taken unexpected turns, including in her personal life.

MARRIAGE AND THE STORY OF THE CHIEFDOM Dorrie first met her husband Eric while in Ghana for her doctoral program and, after dating long distance for a time, they married.

When she met Eric’s entire family, she learned he was in line for the Chiefdom of his tribe, and would become Chief when his uncle passed away – an event they assumed would take place 20 or 30 years later. “In the early years of our marriage, we joked we would retire to Ghana where he would be Chief and I would be Queen Mother…

“When Eric got the call [that his uncle had died unexpectedly], he had just become a permanent resident of Canada, he was just really starting to get his feet wet in Canadian culture. I felt we were turning a corner in some cultural adjustments and we were just starting to have a more solid foundation as a couple.”

After a year of deliberation by the tribe, Eric was officially selected as Chief, and various Canadian media outlets shared their story; after all, it’s not every day that a prairie girl from Saskatoon is about to become Queen Mother to a tribe of 4-5,000. As the coronation approached, Eric traveled alone to Ghana, as Dorrie cared for their newborn son, who was too young to get the required vaccinations.

Dorrie says things started off well. “Eric felt he wanted to take a lead spiritually as a Christian Chief to lead out and press into the tribal culture before inviting us in… Eric started strong – having a praise and worship weekend and inviting church planters to come in.”

Pressure mounted for Eric to follow tribal rituals, however – even to enter into a tribal marriage. Dorrie could only watch from a distance, blindsided and brokenhearted.

“I think as a spouse my confidence was that he would have been able to press against some of the practices that weren’t biblical, and some of the practices that were divisive maritally,” she says. “We went from a place of excitement of moving as a family to Ghana, to Eric leaving us as a family, and us now being uprooted and thinking ‘What’s our best next step?’”

For Dorrie and their young son AJ, that step was to move from coast to coast – from BC to PEI – to be with Dorrie's family. She is grateful that her work can be done remotely from anywhere, and the Island has become “a space of grace and healing”.

“Never will I leave you or forsake you” has become a beautiful theme and trusted promise throughout her life.

PRAYER REQUESTS Dorrie wanted to share two prayer requests with her fellow alumni.

First, for Power to Change: “That no student would graduate without hearing the life-transforming message of Jesus Christ – for all campuses throughout Canada and globally, that each student has a chance to respond to the gospel. And as God moves in different parts of the world, pray that we would see a strong indigenous ministry raised up on campuses.”

Second, for her personal journey: “For myself and my son, a prayer of grace in transition – we've been very graced with being here on the Island, a space of hope and redemption has come out of a very grievous situation. Pray for rooting and settling well into the Island, rebuilding life and family here. And continue to pray for Eric and the tribe, that they would really come to make Christ central… that the tribe would come to know Jesus and that there would be a transformation within the tribe, that God would give grace to Eric to refocus his life again on Jesus Christ and be able to make that difference as a tribal leader.”

God bless you Dorrie, as you continue to not only be a Christ-minded leader making a difference in the world, but as you train and equip others to be leaders, too! TB Suzanne Van Herk works at Taylor as a Marketing Assistant.

Originally from Ontario, she and her husband Brian are raising two young daughters in Edmonton. Suzanne says she is always inspired by the stories of how God is using Taylor alumni.

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23 UPCOMING EVENTS Here are some important dates to note, including deadlines and events. Taylor extends a warm welcome to all who can join us for these upcoming educational offerings.

Jan. 23: Winter Semester begins Jan. 24:

Turbulence, a Healthy Churches workshop (see below)

Feb. 28:

Sabbatical Preparation Workshop, a Healthy Pastors workshop (see below)

Mar. 16:

E.P. Wahl Lectures, featuring Dr. Edith Humphrey

Apr. 13:

Flourish, a Healthy Pastors workshop (Springside, Saskatchewan)

May 7-17:

Spring Session (week-long intensive seminary courses)

May 27-29:

Replenish, a Healthy Pastors workshop (at Camp Caroline)

May 29-June 1: THRiVE!, a Healthy Pastors retreat (at Camp Caroline) July 1:

Deadline for Admissions Application (for international students)

TURBULENCE: Navigating Church Conflicts with Grace

Turbulence January 24, 2018 It is not unusual to view conflict as something to prevent or avoid. But what if conflict is really one way God shapes us? If so, we need better ways of approaching it. In this workshop we will look at the conflict we all experience, examine our own personal response, and build a toolkit to help us resolve conflicts with grace and wisdom.

Sabbatical Preparation Workshop February 28, 2018 A ministry sabbatical may be the most important step you take in the months or years ahead – so don’t take a sabbatical before first participating in this invaluable one-day preparatory workshop!

2018 E.P. Wahl Lectures March 16, 2018 Dr. Edith Humphrey of Pittsburgh Theological Seminary will explore the central role of Scripture in the worship engagements of Christians from the New Testament era into the following three centuries. Her overall topic is entitled Worship of the Trinity and the Life of Christ's People.

Session 1: Worshipping the Triune God; Session 2: Worshipping Together; Session 3: Worship, Past and Present; Session 4: An Experiential Journey of Worshipping the Triune God

REGISTER ONLINE: www.Taylor-Edu.ca/Events Come and learn with us!

1.780.431.5200 | www.Taylor-Edu.ca

Reunion (2017), by Taiotekane “Joe” Horn Ceramic on wood (mosaic), 12” X 12”

ABOUT THIS IMAGE Layers of meaning are at play in this piece of art. The father welcomes home the wayward son, who sheds a tear as he is embraced; their heads together form the shape of a heart. In the background, the clouds suggest the presence of the Heavenly Father. As a mosaic, the construction of the piece (from broken shards), offers its own message of hope and renewal. This work was among those submitted to the 2017 onWORD Art Exhibit, part of the onWORD Conference organized by the E P Wahl Centre.

ABOUT THE ARTIST Taiotekane Horn (’01, MDiv) is a graduate of Taylor and an amateur artist who is rediscovering his creativity. A Mohawk originally from Ontario, Taiotekane lives in Edmonton.

Taylor alumni are invited to submit photographs, paintings and other visual art projects for publication or display on campus. Learn more at www.Taylor-Edu.ca/creative

11525 - 23 Avenue NW, Edmonton, AB T6J 4T3