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The Messenger
EVANGELICAL EVANGELICAL MENNONITE MENNONITE CONFERENCE CONFERENCE
VOL. VOL. 18 18
NO. NO. 18^^AUG 18 AUG 29/80 29/80
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Anabaptist
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Heritage A well-known Mennonite educator gives a summary of what the Anabaptist faith consists of. Reading it should give us a new appreciation for our spiritual heritage.
by Myron Augsburger
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ts Menno Simons (1496-1561) shepherded and reorganized the Anabaptists of Holland during an early period of intense perse cution.
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he late Dr. Harold S. Bender, dean of Goshen College and Seminary, Goshen, Indiana, interpreted the Anabaptist tradition as having three basic elements: (1) rediscovery of the Christian ex perience as discipleship, (2) the church as a fellowship of the reborn through the Holy Spirit, and (3) love as a life-style for the Christian. These three points, if ade quately understood, provide a concise outline of our theology. The major Anabaptist churches hold to the faith of the classic Christian creeds — the Apostles’, Nicene, and Chalcedonian. They also hold to the basic principles of Protestantism — the sole authority of the scripture, salvation by grace through faith, the universal priesthood of the believer, and the sanctity of the common life. However, we interpret these prin ciples in ways which harmonize with the basic elements of our Anabaptist heritage. THE NEW CREATURE AND DISCIPLESHIP Anabaptists emphasize voluntarism and personal conversion, insisting that each adult must make his own responsi ble decision in answer to the grace of Christ. We recognize the priority of grace in this decision: God has moved first in PAGE 2
Christ, and we can come to him only because he comes to us first in grace. But we also emphasize the human respon sibility to respond to this grace. Our re jection of infant baptism was not a rejec tion of the value of the sacrament, but an insistence that only one who had come to the age of accountability could make a responsible, voluntary decision for Christ. Children are, however, regarded as safe, covered by the atoning work of Christ until they attain the moral and ethical responsibility necessary to make their own decision. In short, we stress personal commit ment to Jesus Christ rather than routine involvement in Christian religion. This commitment involves an experience of repentance, the new birth, a receiving of the Holy Spirit from Jesus Christ, and a commitment to practice the way of dis cipleship. The dictum that “only he who obeys truly believes, and only he who believes truly obeys” expresses well the Anabaptist perspective that saving faith is faith in relationship with Christ. Anabaptists have always placed strong emphasis on a personal experience with the Holy Spirit. We hold that it is not the outer baptism with water which saves or changes a man, it is the inner baptism with the Holy Spirit. This baptism with
the Holy Spirit is the occasion when Jesus Christ, the baptizer, gives the Holy Spirit to dwell in the life of one who takes him as Lord. Anabaptists also hold that scrip ture itself cannot be properly understood and interpreted apart from the illumina tion of the Holy Spirit. This emphasis on the indwelling of the Holy Spirit is an essential aspect of our faith. We understand that only by rebirth through the Holy Spirit and his con tinuing indwelling and power can we live the truly Christian life. The Spirit gives us power to walk in the resurrection, creates the community of believers as an expression of the fellowship of the Spirit, and guides this community in disciplined life that results in a true church. Salva tion by grace is not simply the initial ex perience in which one “gets saved” but is rather a life in grace, a walk with the risen Christ in the presence of the Holy Spirit. THE MARKS OF THE CHURCH Anabaptists believe the church to be a voluntary group of persons who confess Jesus Christ as saving Lord. One comes into the church by a confession of faith and receives baptism as a public declara tion of his commitment to Jesus Christ. There is a very strong emphasis on the community of believers and the imporTHE MESSENGER
tance of that community as the visible ex pression of the people of God in the world. We speak of at least four marks that distinguish the church: two internal and two external. The two internal marks — that is, the characteristics by which those inside the church can know that it is a true church — are conversion and dis cipline. We know we are the church because of conversion, that is to say, each of us affirms that Jesus Christ is Lord. We also know we are the church because of discipline. We give and receive correc tion for our personal failings and we prac tice as a community discipline which in some churches may include barring recalcitrant members from the communi ty. This discipline enables us to help one another remain true to the cause of Christ, and safeguards the integrity of our witness to the gospel. The external marks of the church — those distinguishing us as God’s people in the eyes of people outside the church — are also two: our missionary character and our relationship to secular powers. The world knows that the church is truly Christ’s church because it is out to win them to become his disciples; that is our missionary character. And secondly, the world knows that we are the church because we answer to Jesus Christ alone. We claim to be free within any state, because we are members of Christ’s kingdom and remember his words, “My kingdom is not of this world.” The church has its own integrity as God’s people in the world. And this people of God is a global fellowship. Our ties of relationship to others who name Jesus as Lord is a more significant tie than associations of culture, race, or nationali ty. NONRESISTANT LOVE Anabaptist churches place a strong emphasis on Christian ethics. In fact, we are sometimes seen as more concerned with ethical or legalistic questions than with spirituality or evangelism. It is im portant to understand our theology on this point. We relate ethics to identifica tion with Jesus Christ. We do not see ethics as works tacked on to saving faith, but rather as an essential expression of the relationship of saving faith. The norm for ethics is Jesus Christ, who revealed God’s will in what he said, in what he did, and in what he was. Confessing Jesus as saving Lord means that his lordship affects our total life style. Our stance of love and nonviolence is based primarily on this commitment to Jesus Christ, not on humanistic con siderations of pacifism. Mennonites, and other Anabaptists as a church, are known as pacifists, but more
Our witness as Christians in the state does not aim to Christianize government, but to represent Christian principles to the government. properly expressed, we are a people who follow New Testament nonresistant love. We simply take Jesus’ words as utmost authority for our life-style: we are to be brotherly to all persons, excluding no race, culture, or nationality. This nonresistant love is interpreted as The Way of the Cross in Human Rela tionships, the title of a book by Guy Hershberger, a Mennonite writer. As love was seen in Christ’s death for us even when we were his enemies, so we manifest the love of Christ in suffering to extend the influence of love into the lives of others. SCRIPTURE Anabaptist churches accept the total scripture as full authority in determining our faith and practice. However, we differ with other Christians in some areas of scripture interpretation. While we regard the whole Bible as God’s written word, we also recognize levels between the testaments, meaning that God had a further word to say about himself and his will all the way through the Old Testa ment until he said it fully in Jesus Christ. The incarnation is final. We now inter pret the whole Bible through Jesus Christ and do not go back beyond the incarna tion to establish a norm for our life-style. This means that many arguments from the Old Testament in support of such practices as capital punishment, par ticipation in war, or even infant baptism (from the Old Testament rite of circumci sion) are all interpreted differently by Anabaptists. We emphasize the full and complete will of God known in Jesus Christ, to which the Old Testament only pointed. SEPARATION OF CHURCH AND STATE The priority of the kingdom of Christ has always been a central element in Anabaptist theology. We affirm that the kingdom has already been introduced into the world with the coming of the King, Jesus Christ, who taught that the kingdom is among us. By our new birth, we are transferred into this kingdom (Col. 1:13), a kingdom that is “not meat and drink, but righteousness and peace and joy in the Holy Ghost” (Rom. 14:17, KJV). We recognize the future culmina tion of the kingdom in the return of Jesus
Christ. But we believe that the future purpose and goal of the kingdom already casts its influence upon the church in the present. Therefore we place strong emphasis on the present reality of our citizenship in Christ’s kingdom. As a consequence. Anabaptists hold a radical concept of the separation of church and state. This separation has usually kept us from any major involve ment in the political arena. Our political participation has been conditioned as well by our emphasis on nonresistance or pacifism: an Anabaptist could not with integrity accept election to a position in volving duties that would violate his con science. Since we are conscientious objec tors to participation in war or any use of violence, we cannot participate at political levels where it is necessary to use violence to achieve the desired ends. This doctrine of separation of church and state has meant: let the church be the church and the state be the state. As good citizens we attempt to enrich the state and society by the integrities of Christian faith and sacrificial service. Our witness as Christians in the state does not aim to Christianize government, but to repre sent Christian principles to the govern ment. For the state to be secular means that it will not pass rules regarding religious matters but will permit the freedom for persons to pursue their religious convictions with integrity. As a consequence the church is supportive of its government but affirms that “the powers that be are ordained of God” (Rom. 13:1). That is to say, God who does the ordaining is still above the powers. With this perspective we affirm with the apostles that there are times in which “we must obey God rather than men.” EVANGELISM AND MISSIONS Anabaptist churches have always been evangelistic. This is rooted in our theology as a believers’ church: the only way the church can perpetuate itself is through conversions. When the church is no longer converting persons, it is a religious club rather than truly a New Testament church. However, as a consequence of intense persecution. Anabaptists have often had to concentrate on their own survival rather than communication of the gospel. The result was the creation of Anabaptist communities where people lived in suf ficient proximity for their business and social interchange to be in a close relationship. Consequently, most Anabaptists — especially the Amish and Hutterites, but also the Mennonites — have been seen primarily as a cultural and ethnic people. However, in each cant’d on page 7
THE MESSENGER is published every other week by The Evangelical Mennonite Conference. Board of Education and Publication, Box 1268. Stein-' bach. Manitoba, ROA 2A0. Second Class Mail, Registration Number 0591. Undeliverable copies, change of address and new subscriptions should be mail ed to the above address.
AUGUST 29, 1980
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a isically-^) Musically-^ Sneaking By Don Thiessen
Music in the Worship Service
This article is basically a plea for the participants in a worship service to be more aware of each other in their planning of the service. As a preliminary to a discussion of this problem it would be profitable to examine some of the functions of music in the service. One of the main func tions of music for the Christian is the reinforcement of the spoken word. Reading the Scriptures and preaching can be sufficient, but those same words set to music will often enhance the words just enough to impress the message on the hearer just a bit more deeply. Secondly, music in our services provides opportunity for meditation and prepara tion of the mind for the messages of the service. Generally the instrumental prelude, offeratory and postlude provide these possibilities. A third function is the meeting of aesthetic needs. Cod has created us in such a way that we appreciate the beautiful. That need should be met as we worship the Cod who created all beauty. Although our aesthetic values may differ it is appropriate that we attempt to join our aesthetics with our worship. Music, which is about 25 or 30 percent of our Sunday morning worship service, is a part of the whole and nor mally will not stand alone as a worship unit, but when in tegrated with Bible reading, teaching and giving the ser vice becomes a unified and balanced whole. We would not want to be on a strict diet of music each Sunday mor ning nor would we want only preaching, because all of our needs, whether recognized or not, would not be met. The different parts of the service are related and form a whole but often in a service, a disjunct whole. It is important for a service to leave the greatest impact it can if it is to be of maximum influence. One aspect that needs more atten tion in our services is thematic unity. It is unfortunately too common that the song leader has his theme for the mor ning, the minister speaks on another and the instrumen talist and choir are off on another tangent. Those churches who are more liturgical would find this unthinkable since
Letters QUESTIONS ARTICLE 1 was amazed to see you print, without editorial comment, a nearly full-page article (August 1, 1980) on Christian education containing numerous errors. 1 do not wish to argue with Ruth about so vast a topic, but if we are going to discuss this matter we must begin with factual infor mation. Tm afraid we must ask the writer of this article to withdraw her assertions in relation to patriotic exercises in our public schools, the Lord’s Prayer, the reading of the scriptures, and total absence of the teaching of creation. Granted, the teaching of the creation account in the public schools leaves much to be desired, but one must give credit for that which is being done, even by some non-Christian teachers. An increasing number of EMC people are PAGE 4
they have themes prescribed for every service of the year and there is often very little deviance from that pattern. What we do need is for each one who is participating in a worship to make it his responsibility to ensure that his con tribution is in harmony with the rest of the service. Each part of the service would then make a greater impact on the participant. It is the responsibility of the pastor and his associates to plan the services. It is common to have series of messages planned in advance in terms of topic or book studies. Since the pastor is to take leadership in this area it is the respon sibility of the musician (pianist, organist, choir director. song leader, group leader) to know what the topic of the message for the morning will be and then to plan his music to reinforce and undergird this thrust. On occasion one hears the remark that the Holy Spirit must have been guiding because the music was so suitable to what the speaker had prepared. We are quenching the Spirit when we are not communicating with each other to make a unified service the norm rather than an isolated inci dent over which we then marvel. It is, therefore, impor tant that each one from the pianist or organist playing the offeratory to the songleader strive to make his contri bution meaningful. Having said all this it becomes obvious that there are obstacles to such an approach and some of these practical implications must be dealt with. Each one must have a respect and understanding of the inherent aspects of each segment of the morning service. The pastor does not usually have his message prepared three weeks in ad vance; the choir, however, must begin rehearsing pieces that far or more prior to singing them in public. The minister must also realize how frustrating it is for a con scientious musician not to know (sometimes even Saturday night) what the message will deal with. The task, therefore, requires cooperation, flexibility, and responsibility from each participant. Planning has to be done several months in advance by the pastor. The musicians are then responsi ble to know about the themes. As they work together they will need to establish communication channels and decide what is feasible for that particular church. If this could be implemented our services would often be more effective in reaching the objectives in terms of the teaching we purport to do on a Sunday morning.
throwing their hands in despair and are grasping at a system of “Accelerated Christian Education” whose underlying philosophy is at variance with our Anabap tist background. Read the founder’s book. Rebirth of Our Nation, by Donald R. Howard and you will see immediately. There is within our Conference an urgent need for leadership regarding the matter of ACE schools. To whom does one look for guidance and a sound opinion? John Friesen S.S. 1, Site 3, Comp. 41 Portage la Prairie, Man. RIN 3A6 ACE SCHOOLS
The August 1 issue of “The Messenger” carried an article entitled “Why Christian Instruction and Bible Teaching Should Be a Part of Every School’s Curriculum” by Ruth Sawatsky. 1 am concerned that such an arti-
de should appear in our Conference paper, at least that it should appear without any editorial comment. This article makes a number of charges cant’d on page 7
CONTRIBUTORS: Myron Augsburger, Our Anabaptist Heritage, is past president of Eastern Mennonite College. Harrisonburg, Virginia. He was also the main speaker at the 1978 EMC annual convention and will no doubt be remembered by many. Originally published in New Covenant, P.O. Box 8617, Ann Ar bor, Ml 48107. Reprinted with permission. Mary Koop (Kleefeld) is involved in church planting in Japan. Frances Fast (Blumenort) is serving in the publicity department of Wycliffe Bible Translators in New Guinea as secretary, receptionist and trainer. COVER: By the editor THE MESSENGER
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From the Editor Sunday School: Two Hundred Years Old! 1980 is the 200th anniversary of the Sunday school. (You didn’t know it had been around that long, did you?) As soon as we think of Sunday school and its beginning, of course we also think of the name Robert Raikes, the per son who is generally associated with the Sunday school movement. Robert Raikes lived 200 years ago and was concerned over the plight of the children on Sunday when factories were closed. As the story goes, according to Elmer Towns in Evangelical Beacon, not all his overtures were met with friendliness. In fact, on occasion he was cursed by some of the parents when he canvassed for children. According to Towns the first recorded Sunday school in America was held in 1785 in Virginia. In our denomination Sunday school dates back to 1926 when a Sunday school was begun in the Steinbach church. Other churches soon followed. That is a little about the past of the Sunday school move ment. We know where it’s been. We may also know where it’s at, but do we have any idea where we’re going? It is some time ago when the New York Times charged that the Sunday school was irrelevant. Still further back Life magazine said, “Sunday school is the most wasted hour of the week!” But I don’t think we can make a categorical statement like that about the Sunday school, neither about any other church settings. It’s what you put into a thing that makes it a success or a failure. On the other hand, one sometimes wonders how much real learning takes place in Sunday school. It is certainly not the best of settings to incorporate truth; the home is much better, where learning and living can take place. You see, in the home there are models by which children can pattern themselves. By having the child only one hour a week the teacher cannot be as adequate a model as the mother and the father. This is why it’s so important that we have dedicated con cerned teachers in Sunday school, teachers who take their business seriously. There appeared in Christianity Today recently an article which all Sunday school administrators should read. Here is part of what the article said: “One misconception is to think all Sunday school teachers will automatically know how to teach, present material, and set up a classroom, as if they were superhuman saints. But can they survive any environment - from crowded classrooms to a three-by-five storage room behind the organ loft? Actually, teachers are themselves sheep; they are members of the flock, and they need care and feeding so that they may survive, grow, and be effective.” Competent educators don’t just happen; they need to be trained and developed. Christ trained the twelve. Then when He went back to heaven He charged them to “teach them to observe all things whatsoever I have commanded you.” The article con tinues; “It should be a stringent requirement that anyone who is going to teach must complete the church’s training course. Too often we are willing to compromise important stan dards just to get volunteers. I have observed that churches
AUGUST 29. 1980
with the fewest staffing problems have the most demand ing training courses: classes of 8-12 sessions that include written homework assignments and classroom observation and allow absences only for illness.” This article also suggests that candidates will be more receptive if they need not look at teaching as an endless commitment. Let them give it a try and then decide later if it is God’s will for them. The author then makes this assertion which is all too true: “Most churches discourage prospective teachers because they overwork the ones they have. Word gets around - once a teacher, always a teacher. Leaders and educators have to be empathic about the service they expect and more selec tive about whom they allow to teach. If they truly want a quality Sunday school they must be more concerned with proper placement than merely with having ‘teachers’ in the classrooms.” There are various ways and means of upgrading and training Sunday school teachers. But whatever means you use every church should have an ongoing training program. It need not be anything elaborate. In our church we once ran a training program on Sunday mornings during the Sunday school hour. Your Conference headquarters has teacher training filmstrips with recorded narration for free loan. Or you could work out a system whereby the teacher can study at his own pace by reading selected books and attend ing some seminars. Programs like this have been worked out. I would like to repeat the former statement about assum ing that every Christian is automatically also a teacher; this is not right nor fair. What should our Sunday schools teach? Paul Lederach, a Mennonite educator, gives an interesting study of Christian education in the early church, one which could well become a model for us. 1. There was doctrinal teaching, (c.f. I Tim. 2:5, 6; Eph. 4:4-6) 2. There was moral teaching. What should be avoided? What should be embraced? (c.f. I Tim. l:8ff; I Tim. 6:11) 3. There was teaching for mission. How to organize for life together and prepare for mission in the world. 4. The Old Testament and the words of Jesus were taught, (c.f. I. Thess. 5; Matthew 24:34) “The words of Jesus seemed to undergird whatever was taught in the early church.” A friend of mine, also an educator, who has now gone to be with the Lord, couched it in these terms: 1. Christian education is Bible-based. 2. Christian education is Christ-centered. 3. Christian education is decision-oriented. 4. Christian education is church-related. I believe all four are important. And not the least is the last point. It should be church-related and also in harmony with what your church teaches and believes. If our Sunday school is in the doldrums maybe we should try changing the name. Sometimes a thing has run its course. We could also call it Church School or Bible Class. But whether we call it Sunday School, Church School or Bible Class the goal should be the same — the changing of lives. — D.S. PAGE 5
Missions from jet lag to take nearly a month? I dis covered I wasn’t the only one to have ex.i. / perienced that.. While four a.m. is not a had fnr r# bad fimp time for reading and letter writing, nearly falling asleep over evening meals especially prepared by welcoming hosts can be embarrassing. I was glad for the body of Christ here who received me with wonderful kindness, and cushioned the shock of arrival. I certainly expected a strange and new climate. After all, I crossed the equator and the entire Pacific Ocean. But can one really live with cold feet and chattering teeth only 440 miles from the equator? At an altitude of 51,000 feet, and in perpetual drizzle, the cold is no laughing matter. Every sweater and every pair of warm socks I squeezed into my suitcases was well worth it. I’m glad I was warned. Communication problems probably cause fears for many newcomers to foreign countries. I didn’t think that that would be too bad. Wouldn’t I be living Mary Koop with a group of Sunday school children in japan. with other English-speaking people, I thought, and isn’t the language of Papua, JAPAN down for a rest, and we all enjoyed the New Guinea English of some kind? It’s delicious lunches we had brought along. It true, the people I work with all know was great to see how the children loved to English, even if they do come from A Day Well Spent share their food with others. Finland or Japan. But even English, I Not Hampered by Rain After the noon rest — the rain had found out, isn’t always what one expects, Sunday, May 18. It started to rain at stopped and the sun was shining through “Shifting” doesn’t necessarily have 5:00 a.m.! This was a very special Sunday again — we continued our walk through anything to do with the gears of a car. It for the South River Sunday school boys the zoo. We saw many interesting birds, can, in fact, refer to moving. And cocoa can become milo, and night snack supper. and girls. We had planned to go to the animals, etc. And what about Pidgin English, the By 2:30 p.m. we were through and Tama Zoo which is located on the out skirts of Tokyo City. It takes about two headed back to the bus. This is where we common language of Papua, New hours to drive there by bus. In spite of the took the picture. We were tired and ready Guinea? Just because “English” is often rain the children wanted to go, so we did. to go home. We arrived home in South tacked onto the word “Pidgin” doesn’t At 7:00 a.m. Mr. Kitagawa, a Christian River at 5:00 p.m. mean it’s just another variation of from the Koma church, who offered to This was a Sunday well spent. A English. There’s a whole new vocabulary take us on his 26-passenger bus, arrived. number of parents expressed their thanks and grammar to learn. Everybody was excited! Twenty-two boys and told us how their children had en I’m glad for Pidgin, nevertheless. Many and girls had come. We divided into four joyed this trip. national people from the over 700 groups and each group has a leader. We Mary Koop languages of this country speak it, so knowing Pidgin means I can com were 27, together with the driver. municate with many people. I’m par The bus was filled with a happy group NEW GUINEA ticipating in a three-week orientation ses of boys and girls and at 7:30 we left South sion at present, and spending a lot of time River. Mr. Toguchi, a Sunday school Adjustments, Adjustments studying the language. teacher and group leader, led us in sing At the same time I’m thankful for this ing, and did they sing! No need to en Surviving the First Month Of course I expected strangeness in opportunity of being part of the team that courage them; they had their favorite choruses and songs ready. Even though it Papua, New Guinea, and I tried to works on giving all Papua New Guineans was raining outside, in the bus we were prepare for it. But many things came as the Word of God in the language they enjoying a time of singing praises to our surprises anyway. know best. Frances Fast Lord. Who would expect physical adjustment At about 10:00 a.m. we arrived at the Tama Zoo parking lot. It was still raining, so we had Sunday school in the bus. Miss Hirowa led in singing and prayer. It was TEACHERS WANTED my joy to tell them a Bible story. The Mennville Private School requires teachers for the coming school year After Sunday school we left the bus for the elementary and the high school. Interested persons please contact and walked into the zoo. By this time the Peter Dueck, Box 373, Riverton, Man. Phone: 378-2715. rain had nearly stopped. At noon we found a beautiful place where we settled
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HERITAGE cont’d from page 3 period God has brought spiritual revival and aw’akenings into the Anabaptist churches and given birth repeatedly to evangelistic and missionary thrusts. This is especially true of the Mennonite Church of this century. Several illustrations of our evangelistic fervor can be drawn from the 16th cen tury. The first Anabaptist leaders were already talking in 1525 about going across the sea to bring the gospel to the American Indians. Leonhard Dorfbrunner, an Anabaptist convert of 1527, coverted and baptized over 3000 persons in the four months between his ordina tion to the ministry and his martyrdom. Another early Mennonite kept a record of over 10,000 persons he had personally baptized. Several centuries later on the American continent, a Mennonite spoke of riding his faithful steed approximately 200,000 miles in the ministry of the gospel. Today Mennonite missions are especial ly prominent in the Third World. Those who think of Mennonites as simply a Swiss-German ethnic people may be sur prised to learn of some 10,000 black Men nonites in Tanzania, some 30,000 Men nonites in India, some 10,000 Paraguayan Indian Mennonites, and several thousand black and several thousand Latino Men nonites in North America. However, the church is often better known for its relief and service agencies than for direct evangelistic ministries. It is significant that there is a renewed interest in Christendom on many of the issues of Christian discipleship and ethics which have been a part of the Anabaptist heritage for centuries. The work of John Howard Yoder, a contemporary Men nonite theologian who has written such books as The Politics of Jesus, illustrates both our attempts to express our theology and the receptivity we have met among other Christians. Our commitment is well expressed in the favorite text of Menno Simons, the early leader of the Mennonites: “For other foundation can no man lay than that is laid, which is Jesus Christ” (1 Cor. 3:11).
LETTERS cont’d about the Public School System. It states that the Bible is banned from public schools, the Lord’s Prayer is banned or ignored, and “Oh Canada” and “God Save the Queen” are not sung anymore. I suggest that the author and anyone who believes these charges go to their local school division office and read from the new Public Schools Act, Section 84 of Bill 31. It states clearly that these religious and patriotic exercises shall be conducted in the school.
AUGUST 29, 1980
The article also charges that creation is totally left out in the public schools unless a courageous Christian teacher or student brings it up. I realize the curriculum does not include creation, but I do personally know of non-Christian teachers who read the creation account from the Bible to their classes and give it treatment as a reasonable account of the beginnings of the universe and all it con tains. I am in no way trying to establish that our public schools are giving a prominent place to God and the Bible, but the charges being made are unfair and incorrect. “The Messenger” states that Miss Sawatsky is a student at the Portage Chris tian Academy. I believe that she has in good faith accepted as truth what she has been taught. Both the Portage Christian Academy and Accelerated Christian Education (ACE), the curriculum and program the Academy follows, are very much preoccupied with denouncing the Public School System. Many of the charges made are not true. I believe it is unfortunate that a school system that labels itself as “Christian” should conduct itself in such a manner. I am afraid there is danger, if such a system becomes established, that the Public School System will react and become even more anti-Christian. Almost all our nation’s children, including most children from Chris tian homes, are in the public schools. 1 believe Christians should voice their en couragement to the public schools for the religious rights we do have, and tactfully press to have them preserved and observed. Christians should encourage the many Christian teachers in the public schools in stead of making it even more difficult for them to be a positive Christian influence to the children and youth in our nation’s schools. ACE goes beyond condemning the Public School System. A high ranking official with ACE told me that any school using a state or provincial curriculum is not a Christian school. He named the high school depart ment of the Steinbach Bible College in par ticular as a non-Christian school. I would recommend that anyone con sidering involvement with an organization such as ACE carefully check out what it really stands for. The book. Rebirth of Our Nation by Dr. Donald Howard, founder of ACE, published by Accelerated Christian Educaiton, would be useful to acquaint the reader with views and beliefs that will be taught in ACE schools. I would further recommend that the Conference establish a committee to study ACE so as to be in a position to give guidance to churches wishing to establish a Christian school, or to parents who are con sidering sending their children to an ACE school. Abe Rempel Box 623 Portage la Prairie, Man.
Around The World IN AN AGE when many countries are cutting education budgets, Nigeria is doing the opposite. Nearly one-third of the 19791980 budget was designated for education. Emphasis on education has been growing since 1976, when the country began a program to make primary education available to all nigerians. This is now having its effect on the planning of post-primary in stitutions and there is great demand for teachers and facilities at the primary and post-primary level. Trained teachers at all levels are hard to find. Mennonite Central Committee is directly involved in post-primary schools. This spring MCCer Robert J. Dambman and four Nigerian teachers planned and offered a twoweek course in teaching techniques at the Government Technical College in Bukuru where they teach. The course was implemented after they learned that almost half of the teaching staff did not have any training in teaching techniques. The course, offered to 35 teachers from Bukuru and other technology training centers, was the first such training course to be offered in Nigeria. Topics covered in the two-week course in cluded production and use of teaching aids, course construction, teacher/student relations, workshop organization and safety, and student evaluation. THE CHEERING CROWDS and enthusiastic athletes that jammed Lenin Stadium in Moscow for two weeks of Olym pic competition are now history. Due to the fact that most dissidents were ordered out of Moscow for the duration of the games along with 10,000 children and youth, there were little visible signs of dissent before the watching western press. However, several jailed Soviet citizens did manage muted protests of Soviet involvement in the continuing war in Afghanistan, while Tatyana Lozansky, the wife of physics professor Edward Lozansky of the Universi ty of Rochester, New York, went on a hunger strike in order to force Soviet authorities to permit her to join her husband in the United States. During the last week of the games several tourists reported having seen what appeared to be an attempt at self-immolation in Red Square. Soviet police officials discounted the event as “only a rubbish fire”, but western correspondents agreed that Red Square is always kept spotless as a major tourist at traction - a fire as described by Soviet police would have been highly unlikely.
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Messenger News two weeks, will see major changes in terms of up graded smoke detectors and fire alarm system. It will include additional exits for fire safety as well as two wheelchair ramps. Basement ceilings will be sprayed with special fire rated insulation. The main heating system will be modified, and the en tire building will be zoned for fire safety. All drapery will be flame treated and carpeting which is fire rated will be installed. Also in cluded will be some changes in office areas and in the board room. Total cost of the renovations which are funded by the Provincial Government are ex pected to be in excess of $350,000. Andrew Enns of Winkler, project supervisor for the renovations, anticipates that the construction will take approximately seventeen weeks.
KEHLER: TO STUDY REFUGEE ASSISTANCE PROGRAM EXPERIENCE WINNIPEG, Manitoba - Larry Kehler, secretary of the MCC (Canada) Executive Committee, has accepted a six-month ap pointment to study the actual experience of the refugee sponsorship program of MCC (Canada) and to recommend direction for its future involvement, in refugee programming. Kehler, who recently spent four months in Thailand giving leadership to the MCC work there, will be interviewing refugees sponsored by Mennonite churches, sponsors, MCC per sonnel, pastors, and conference leaders to determine what form the Canadian MCC’s response to refugees should take in the next few years. As part of his assignment Kehler will be available to sponsor groups who may wish to dialogue on how to more effectively relate to the persons/families they have sponsored. Kehler is also available to speak in churches, to share of his experiences while working in Southeast Asia, and to show an audio visual which illustrates the conditions under which refugees are living. The slides also show a food distribution effort of food and seed rice, funded partially by MCC. Inquiries for Kehler’s services should be directed to the nearest provincial MCC of fice.
RENOVATIONS TO BEGIN AT EDEN MENTAL HEALTH CENTER Eden Mental Health Center in Winkler this week announced the awarding of a con struction contract for major renovations. The contract, awarded to Winkler Building Supplies, was the lowest tender of seven which was submitted. Construction, which will begin in the next
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HONG KONG RESEARCHER ADVISES CARE IN CONTACTS WITH CHINA Since the communist takeover of China in 1949 the Christian church has undergone a “painful transition to a deinstitutionalized church” states Jonathon Chao, director of the Chinese Research Center in Hong Kong. Despite the transition, or perhaps because of it, Chao estimates there are five times as many Christians in China as there were in 1949, and the church has emerged “purified and triumphant.” Chao led a workshop on Christians in China and spoke on the same topic at the triennial meeting of the General Conference Mennonite Church in Estes Park, Colorado, July 12-19. He said there are 22 officially open churches in China, but estimates there are 40,000 house churches in the country, total ing about 10 million members. “There are two streams of Christianity in China,” he said, “the government sponsored Three-Self Patriotic Movement, and the currently sup pressed house churches.” Chao visited China five times within the past year collecting in formation and meeting Christians. What has happened to Christianity in China during the past 30 years? In 1949, he said, one-third (6,000 missionaries) of the North American Protestant missionary force was in China. Over 100 mission groups operated 270 schools and 262 hospitals. There were 13,000 Chinese pastors. In one generation this Western style, financially dependent, institutionally oriented church was eliminated. Churches were brought un der the control of the government, closed, converted to other uses, and leadership was imprisoned. But by the late 1950s Christians began to meet secretly with lay leadership, and the church “found authentic existence without externals,” said Chao. In the early 1960s there was a short
period of relaxation, but beginning in 1966 the Red Guard revolution which shook China unleashed a searing wave of persecu tion of Christians, he said. Bibles were searched out and destroyed. Christians were beaten and exiled. One-third of the membership in Beijing (Peking) committed suicide during the three-year counterrevolu tion of the Communist Party. As China entered the 1970s it was a “religionless society.” House churches began to emerge, and although Christians scarcely dared to speak of their faith, a people disillusioned with Marxism (especially young persons, said Chao) and the excesses of the counterrevolution began to seek out Chris tian believers. The exile of Christians was the seed for the house churches, said Chao. Chao said the house churches are characterized by their stress on Christian ex perience, the giving of testimonies and mutual encouragement, and the practice of discipleship. They are led by lay persons. They have learned how to use family struc tures, which are relatively free of government control, as a tool for evangelism. Chao noted that as soon as China had spent its energy in the ideological struggle of the counterrevolution its attention was given to economic advance. This, he said, moderated the view by the government towards Christianity, and the government began to establish official churches, cooperating with former YMCA membership. Nevertheless, he continued, “Chinese leadership still thinks of religion as a tool of imperialism and of Christians as agents of foreign governments.” This deep distrust of Christianity is a result of the gun boat diplomacy of the 19th century, the ex traterritoriality privileges enjoyed by foreigners in China, and the fact that mis sionaries often propagated a “cultural im perialism.” Chao thinks it is crucial that as Christians outside of China again have dealings with Chinese government officials these contacts create a different attitude. He would like to set up a school in Hong Kong which would give business people and tourists an in-depth orientation to China. Although the house churches need Bibles they do not encourage contact with foreign Christians because they are extremely cautious about being thought of as agents. Chao said the house churches have a good network of communication among their membership and also interprovincially.
THE MESSENGER
“CELEBRATE SASKATCHEWAN” FESTIVITIES
Mr. and Mrs. Frank D. Reimer, who served both the Pelly and Arabella congregations are seen here with the gift they received at their farewell and silver wedding arranged for them at Arabella.
FAREWELL FOR PASTOR Pelly, Sask.: First of all, all of us at Pelly ex tend a warm welcome to our new pastor and his wife, Mr. and Mrs. Ernest Funk, and their daughters. The months of July and August were very busy ones. Bible camps were just over when it was time for DVBS to begin. The week of July 28 VBS was held in Pelly with 29 enroll ed. Teachers were Karen Abrahamson, Thelma Johnson, Mrs. Valorie Andrusiak, Laurel Abrahamson, and Mrs. Helen Hamm (pianist). The next week it was held in the Malonek district with 33 attending. Teachers were Mr. Ernest Funk (director), Debbie and Laurie Abrahamson, Pam Yanchuk, Grace and Gloria Funk. Programs were held on the last evenings for parents and friends. On July 20 nine young people were bap tized — Thelma Johnson; Bruce Hamm;
Gary, Pam and Cindy Yanchuk; Debbie, Bonnie, and Karen Abrahamson; and Judy Meravec. A farewell service was held on August 7 for Rev. and Mrs. Frank Reimer and Rob bie. A program was presented in apprecia tion for their time spent in Pelly. A large crowd was in attendance. Their 25th wed ding anniversary was also remembered. On Sunday, August 10, a child dedication was part of the morning service. Parents tak ing part were Clifton and Sylvia Abraham son, Walter and Darlene Andrusiak, and John and Grace Yanchuk. Our youth leaders have planned the yearly youth rally for August 16 at the home of Clifton and Sylvia Abrahamson. May the Lord bless all the activities and may they bear much fruit for His honour and glory.
Parent-child dedication at Pelly, Sask, on August 10. Left to right: John and Grace Yanchuk, Darla and Curtis; Clifton and Sylvia Abrahamson, Carla and Lana; Walter and Darlene An drusiak and Michelle. AUGUST 29. 1980
Endeavour, Sask.: It's time to share with you about the Lord’s goodness to His people in Endeavour. 1980 is Saskatchewan’s 75th birthday, and many communities have had “Celebration Saskatchewan” festivities to commemorate this year. Our town was no exception. On June 28 our youth group entered their float in the parade. It had two huge open Bibles printed on it back to back, with the verse, “Heaven and earth shall pass away: but my words shall not pass away” (Mark 13:31) on one side, and “Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31) on the other side. The ladies were busy planning and preparing the big Sunday dinner for the crowds that came, while our whole congregation joined in on the big open air interdenominational church service. We’re always amazed and thrilled at the way the Lord provides for the needs at our Ketchen Lake Bible Camp. Many campers, counsellors, staff members and friends received spiritual help as they joined together in fellowship and listened to the preaching ministries of Mr. Peeler from Millar Memorial Bible Institute and Doug Reeder, a pastor from Woody Baptist Church near Swan River. The camp’s main project this year was the erection of a new kitchen-dining room building. It started out as a complete faith project, and the Lord blessed financial ly. Today the building is pai^ for and we have not had to go into any debt. How we praise the Lord for providing every need! I am reminded of the psalmist’s exhortation in Psalm 107:8, “ Oh, that men would praise the Lord for His goodness, and for His wonderful works to the children of men.”
DVBS in Petty in 1980.
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GOLDEN WEDDING CELEBRATED Rosenort, Man.: Two genuine “live-wire” speakers of widely different ages spoke to us in the morning and evening services on July 27. They were Rev. John R. Barkman of Nebraska who spoke on “Missions,” and Brother Abe Friesen who shared of their an ticipated ministry under Janz Team in Ger many. Living Fountain Bible Camp was reported a success both weeks. Camp pastors were Frank K. Friesen and Tim Reimer. For three successive years now the four local EMC churches together have rented the superb facilities of the Ukrainian Camp just north of Gimli. Larry and Sandy Eidse have moved to the Prairie Bible Institute campus at Three Hills, Alberta where Larry will be teaching in the elementary school and possibly take a Bible course on the side. May the Lord be near you there and make you a blessing! The Ernest Funk family has moved to Pelly, Saskatchewan to take on the pastorate there. Our young people had an enjoyable time at youth camp at Seech Lake, August 9 and 10. The guest speaker was Al Hiebert of Winnipeg Bible College. Edward Friesens and girls are spending a few weeks here to see their house onto a new basement. They also plan to go to Three Hills to enroll Josephine and Monica, the oldest two daughters, in the Bible school. From there it’s back to Chihuahua City, Mexico to resume their work on the mission field. A rare occasion was the celebration of the Peter J. K. Loewens’ golden wedding an niversary on August 18 (a few months early because Jake and Bertha Kroeker would soon be returning to the mission field). The children (three sons and six daughters) were all present as well as most of the grandchildren. Coming from a long family line of singers, the grandchildren kept up the tradition with two beautiful songs for their grandparents. Each grandchild then presented them with a rose. Following a delicious cold plate of food, there was much reminiscing of former days. A unique presen tation was the poem composed by Peter F. Dueck who had captured the couple’s courtship and life story in a somewhat humorous, but well-meant, way. Son John and daughter Merna related some family highlights and gave tribute to their parents’ guidance in their upbringing. They had also prepared a tape of the Ger man song “Geschlossen is der Ehebund,” slowly sung in unison as it was likely sung at the close of the service 50 years ago. It was impressive, as was the children’s “Hand in Hand mit Jesu.” Rev. P. L. Friesen spoke on Psalm 34:1-8, which was also the theme for the whole ser vice. Letters of congratulation came from various dignitaries; these were read by John. The entire program, emceed by son Leonard, was an honour to the Lord and to a grand and deserving couple.
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'll'I
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can be the children of God, the King of the universe. Laurie — I’m happy to serve our church as a member and this past year has meant a lot to my Christian growth. Karen — I’ve learned to appreciate the other members. And I’m thankful for their concern which has helped me to grow spiritually. ANNUAL CHURCH PICNIC HELD
Pansy, Man.: The phone rang. “Hey, Reporter, you used to put baby an.nouncements and stuff in the Messenger." I checked the files. My last report went in ... Wow! That can hardly be. 1978. i Where did all that time go? It must have ... It must have gotten lost ... Our church held a baptismal service on June 1 when Garry and Dee Ann Penner, Left to right: Connie Siemens, Laurie Marilyn Wiebe and Cheryl Wiebe were bap Brandt, Karen Brandt, Terry Friesen. tized. Our previous baptismal service was held almost a year earlier, in July 1979, when Andy Fehr and Laurie Barkman were TESTIMONIES baptized. God bless you all as you continue Kola, Man.: In the picture are Connie to serve Him. Siemens, Laurie Brandt, Karen Brandt and August 3 turned out to be a perfectly love Terry Friesen who were baptized a year ago. ly day for the church’s annual picnic. Some of them are involved in DVBS work Immediately following the morning service and counselling at camp this summer. Here everyone participated in a delicious dinner of barbecued farmer sausage and hamburger as are their testimonies: Connie — The most spectacular thing that well as various salads. For dessert the pastor has ever happened in my life was Jesus was honoured with a lovely, huge birthday Christ coming into my heart to be my per cake which he promptly shared with all. sonal Saviour and friend. He died for me that There were contests and games for I might live and have eternal life in heaven. everyone. Then, in conclusion, watermelon Another great experience in my life was was served as a refresher, topping off an being baptized by water. I wanted to take my almost flawless day. stand publicly and I knew that being bap Pastor and Mrs. Barkman enjoyed a week tized in front of the church was the best way in August at Happy Time Camp at Long of showing the people where I stood Bow Lake, Ontario where they served as spiritually. So on June 17, 1979 I was bap speakers. tized. I praise God that 1 can honestly say, “I'm a child of the King.” I know I am un worthy of that title. But God has given us His gift of love and if we accept that gift we
EMC NURSES’ FELLOWSHIP Date: Friday, September 19, 1980 Time: 7:30 p.m. Place: Pleasant Valley E.M. Church Topic: Death and Dying Speakers: Mary Braun - “Relating to the Family of a Dying Patient” Lena Harder - “Death in the Family as Compared to Death in Another Culture” Margaret Reimer - “Leading questions to help open conversation of death and Christ with the dying patient” Special singing by a group of nurses with Lena Brandt in charge. An offering will be taken for a special project to be decided on. Lunch and discussion of the evening’s topic will follow. All nurses and student nurses are invited!
THE MESSENGER
the parents an opportunity to see what happened at VBS. Audrey and Jerry cannot be overlooked because they shared with us all the truth that Jesus loves each one of us no matter who we are or what we've done. We trust that the seeds that were sown will be nurtured and strengthened and will produce fruit in the coming days. I'd love to tell you more about VBS, but that's all for now. Jim Harms VBS Director Steinbach EMC
Weddings Opening exercises in the Pre-Primary Department at the Steinbach VBS.
MANY TINY SEEDS SOWN Steinbach: Farmers do not plant seeds in a field without first planning what seed should be sown, calculating the cost, and preparing the soil. Planning for VBS '80 began in mid-April as we got volunteers signed up and com mitted to the task of VBS. Praise God for 60 individuals who were willing to be directly in volved in being superintendents, teachers, helpers, secretaries, babysitters, or members of the Kool-aid team. They did a fantastic job and developed into a great team. The team developed as a result of staff meetings, departmental meetings, individual prepara tion and, of utmost importance, the power of prayer. I'm sure many people in our con gregation who were not on the visible staff were on our prayer team. Thank you so much. Monday, August 18, at 7:00 p,m, VBS began. By Friday evening we had enrolled 302 pupils between the ages of 4 - 12. It was an overwhelming response. It was encouraging to see the children come back night after night bringing their friends who do not attend a Sunday school as well as those from other churches. Seeds were planted in the lives of these children by many different methods — sing ing, stories, recreation, Bible memory, and our mission project. The children donated $174 towards the Nicaragua Sports Equipment Project. This money will purchase sports equipment for Nicaraguan church youth. Of course Audrey, Jerry and Marshmallow planted a few seeds as well. Audrey Benmuvher was our guest ven triloquist with her two puppets, Jerry and Marshmallow. They all came from New Symrna Beach, Florida where they minister
AUGUST 29, 1980
FALK - NEUFELD: Dale, son of Mr. and Mrs. Henry Falk of New Bothwell, Man., and Laura, daughter of Mr. and Mrs. Henry Neufeld of Portage la Prairie, Man., were married on June 28, 1980 at the Trinity United Chruch in Por tage la Prairie with Rev. Elmer Fehr of Vernon, B.C., uncle of the bride, officiating. The cou ple is making their home in Portage la Prairie. PLETT — EPP: Brian, son of Rev. and Mrs. Gladwin Plett, missionaries to Germany (formerly of Winnipeg), was married on July 26 to Sherry, daughter of Mr. and Mrs Jack Epp of Swift Current, Sask. The wedding took place at the Bridgeway Community Church in Swift Current, Sask, with Peter Nikkei of ficiating. THe young couple will be residing in Winnipeg.
HIEBERT — KLIEWER: Lome, son of Mrs. Matilda Hiebert of Steinbach, and Lori, daughter of Jake and Elsie Kliewer of Kleefeld, Man., were married on August 6, 1980. The wedding took place at the Kleefeld E.M. Church with Rev. Ed Friesen of Kleefeld, Man. officiating. The young couple is making their home in Altona. SIEMENS—VANDERHEIDE: Roscoe, son of Mr. and Mrs. Elmer C. Siemens of Kola, Man., and Emily, daughter of Mr. and Mrs. Carel Vanderheide of Virden, Man., were married on May 10, 1980. The wedding took place at the Kola E.M. Church with Mr. Reeves of Virden officiating. The young couple is mak ing their home in Virden, Man.
Audrey with ferry and Marshmallow.
full-time at Chapel Ministries, a Christian Retreat Centre. Audrey captured the boys and girls, as well as the adults, each night with songs and Bible stories that were very relevant to each one present. Friday night it was exciting to see our sanctuary nearly filled as parents came to the closing rally. A slide presentation featuring activities of each of the departments held the children captive and watching for more. It also gave
LOEWEN—TEICHROEW: Cameron, son of Mr. and Mrs. Frank Loewen of Winnipeg, was married on July 1, 1980 to Sherilyn, daughter of Mr. and Mrs. Edwin Teichroew of Win nipeg. The wedding took place at the Home Street Mennonite Church in Winnipeg with Rev. John Friesen of Winnipeg officiating. The couple is residing in Winnipeg.
KRAHN—WIEBE: Clarence, son of Mr. and Mrs. Abe Krahn of Calgary, Alberta, and Ingrid, daughter of Mr. and Mrs. Jacob Wiebe of Springstein, Man., were married at the Morrow Gospel Church in Winnipeg on July 5, 1980 with Rev. E. Wiebe of Winnipeg of ficiating. The couple is making their home in Calgary, Alberta.
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BLESSINGS REAPED IN BIBLE STUDIES
Friendship Bibie Coffee and Christian Women's Ciub “To God be the glory, great things He hath done.” Friendship Bible Coffees in our Virden and District area have really increased in the past year. We had 14 ladies’ Bible studies and three couples’ studies with about 100 people involved in the towns of Virden, Reston, Lenore, Cromer, Kola, Elkhorn, McAuley, Fleming, and Maryfield. In one group in Virden a lady shared how she found a real peace she just could not explain since attending these studies. Another lady came out of a deep depression and said, “I never knew Christianity had so much to do with faith; before I was a striving Christian and miserable.” Her face mirrored her joy. Many have found Jesus as Saviour and Lord of their lives. Others have learned the joy of sharing Jesus with people around them. Since the Friendship Bible Coffees have grown so well, we felt the time was right to start a Christian Women’s Club in Virden. Since both are organiz ed by Stonecroft Ministries of Kansas
City, Missouri, they work very well together to reach the lost for Christ. That is the whole purpose of the club. We have a special feature geared to draw the unchurched, some special music and a special speaker who shares thoughts about her life and how God had changed her. She presents the way of salvation clearly and prays the prayer for all who would want to accept Christ as Saviour. Any who make decisions are followed up and en couraged to attend a Friendship Bible Coffee in order to grow. Our first meeting was held on April 24 and our theme was “Stepping Into Spring.” We had 153 ladies present for a dessert party. A number prayed to receive Christ after Jane Johnson, author and well-known speaker, had shared her story of finding her identi ty. Since then we have had two more meetings with increased attendance. In fact, we are looking for larger facilities. Praise the Lord! Evelyn Martens (Christian Women’s Club Chairman)
Evangeiistic Bibie Studies Two years ago we and another cou ple in the community shared our con cern that our Christian lives weren’t what we would like them to be. We felt
an outreach Bible study would be the answer. So we decided to meet on a certain date. They asked another neighbour-
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ing couple to join us in our study of the Bible. This couple in turn invited others so that now we have seven couples coming. We’ve studied the book of Luke, James, “Life’s New Beginijing” and “Christ in the Home.” The following are some comments from the group: “We realize some changes will have to be made in our lifestyle because of the studies.” “These studies are simple so that I can understand them. Bible school was too deep for me.” “Through the week when frustrating situations arise, the Bible studies have helped me to think rationally.” “The Bible studies have helped me to share Christ with bud dies on a fishing trip.” Other neighbours in the area, hear ing of our studies, felt they’d like to join one too. So we have now started our second one. It is really exciting to see young Christians receive nurture and also the way they share of their time, Bibles and otherwise with those who are in terested. One lady, when informed of our newly started group, said she was almost hurt that she hadn’t been in vited to our first meeting. There is a hunger for the Word. There is meaning to life where before there was none. I would encourage those who find their Christian life dry, to start a Bible study with another Christian couple and then reach out to the unsaved around you! It’s the highlight of the week! Andrew and Alma Friesen
THE MESSENGER
J.