The Messenger November 5, 1982

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The Messenger EVANGELICAL MENNONITE CONFERENCE

VOL. 20 NO. 23

NOV. 5/82

WINDS OF AUTUMN he cruel, cold, and gusty winds of autumn Are stripping the poplars of their golden garb; Relentlessly, devastatingly. What brilliant beauty they boasted For a brief season: Only to lose it And be left ugly and desolate Until the white and silver majesty of winter Clothes them in glittering, sparkling splendor. Those cruel, cold, and gusty winds of autumn Arouse in me a bleak and gloomy feeling; Mournful, melancholy. For even so the winds of time are blowing My youth away. And leaving me

To go on steadily aging; The smooth, firm brow now lined with deepening creases. Brown tresses streaked with tell-tale strands of silver. Vision threatening to diminish. Enthusiastic energy succumbing to despondent weariness. The joyous exuberance of youth subdued by the cares of life, Noble, lofty aspirations slowly crumbled by disappoint ments. Dreamy sentiments dimmed by harsh reality. Where is the “me” that used to be? Oh, to be always young! Why must autumn come?

But those chilly autumn winds so boisterous, blowing. Cannot shake the sombre green of stalwart spruce, still standing Resolute, unchanging. So too, I have another life yyhiph winds of time and change Cannot affect; Eternal, everlasting!— The life of God He gave me through His Son Who died that I might have it! Even in old age He will not forsake me, And after death He will make me new And clothe me in the white array of Heaven! Here I am as the grass that withers and fades: There I shall never die. Nor even grow old. And never feel again the dolefulness Of autumn winds!

L. Marie Enns

When our forefathers came to America in the 1870s there were already Mennonites here both in the U.S.A, and Canada. In today's article on Mennonites in North America we see that some came as early as the seventeenth century (1683). We trust you will find the series interesting.

First Mennonite Century in North America (1683-1786) by Leonard Gross

(Second in a series)

THE VERY FIRST Germans to come to North America were Mennonites and Quakers. They came for both political (religious) reasons and also economic reasons. The year was 1683, and the place of settlement, Germantown, Pennsylvania. This marks the birth of North American Mennonitism in general, and of the Fran­ conia Conference of Mennonites in par­ ticular. (True, scattered Dutch Mennonites - traders and isolated settlers - had appeared earlier in that century, but built no lasting community.) Our first century of development and change was determined in large part by British colonial history and by the American Revolution. Mennonites settled in Penn­ sylvania because of William Penn’s Holy Ex-

periment, based as it was on freedom of con­ science and the ways of peace. Indeed, the story of our first hundred years rests basical­ ly with the unfolding of the early history of the Franconia and Lancaster conferences (1683 and 1710) and of the Berks and Lan­ caster County Amish-Mennonites (1738). Only later in the century do patterns leading to other permanent Mennonite settlements develop to the south (Maryland and Virginia), to the north (Ontario), and to the west (for example, along the Juniata, and for the Amish-Mennonites in the Kishacoquillas Valley: the Brethren in Christ began settling along the Susquehanna in 1752). In this article we want to illustrate something of the faith and life of the early Pennsylvania Mennonites. We shall note

Germantown Mennonite Church. History has it that the first permanent settlement of Mennonites in America began with their arrival in Germantown (now part of Philadelphia) in 1683. Here were held the first regular Mennonite services in America. On these grounds mas built the first Mennonite meetinghouse in America in 1708. The present church (pictured below) mas built in 1770 and is still in use.

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contrasting elements, as well as a deeper level of faith and its outworking that seems to have defined the common experiences of the Franconia and the Lancaster Mennonites (with less attention given to the Amish Men­ nonites and Brethren in Christ for whom there is little documentation during this period). An episode near the end of our first century provides a natural entree into the themes of Mennonite piety (which will receive most of our attention), and Men­ nonite social consciousness during the first Mennonite century in North America.

I. Contrasting Expressions of Mennonite Piety The Jacob Denner Sermon Book Mystery. In 1792, two clear-sighted and enterprising Franconia Mennonites, Johannes Herrstein and Johannes Schmutz, decided to act upon what up to that year had only been good in­ tentions. They had long felt a dearth of good German literature in Mennonite homes, and now that the Revolutionary War was behind them, they were finally able to begin recti­ fying the situation. They courageously set out for Germany, and there placed an order for 500 copies of a weighty book (1502 pages), with the typically long title (in English translation): Jacob Denner’s Christian and Edifying Gospel Meditations for Sunday and Special Days of Celebration, for the En­ tire Year, Including an Appendix of Various Sermons on Special Texts from the Old and New Testaments, and an Elaboration of Three Sermons on the Ho­ ly Lord’s Prayer. Presented Orally Through the Grace of God in Public Meeting at Altona (Germany), and Plac­ ed in Print by Request. New Edition Published by Johannes Herrstein and Johannes Schmutz, to Which the Medita­ tion “On the Nobility of the Conscience” and a Report About “Particulars on the Life of the Blessed Mr. Denner” Have Been Appended. 1792. They also ordered 500 German Bibles from Basel. In Philadelphia the books were covered in leather and were finally ready for sale. The

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Lancaster County farm scene. Photo Courtesy Jan Gleysteen two brethren agreed to divide up the ter­ ritory: Herrstein would cover Franconia Conference, and Schmutz, Lancaster Con­ ference. Each took 250 Denner Sermon Books, and 250 Bibles. They agreed to meet one year later to settle accounts. Lo and behold, at the appointed time and place, Herrstein’s wagon was light, whereas Schmutz’s was still heavily laden. After an exchange of the brotherly kiss, each related his experience. Herr­ stein had soon sold every copy of his half, while Schmutz had sold hardly any. Schmutz reportedly quipped: “Wann Du Eppes verkaafe witt zu die Lengeschter Mennischte, musst Du ein Fuhr Oschse nemme. Sie verkaafe besser wie Bibele!” (“Anyone who wants to sell something to Lancaster Men­ nonites would need to take a drove of oxen. They sell better than Bibles!”) Solving the Sermon Book Mystery. What is the answer to the mystery behind the failure of the Lancaster Mennonites to buy these books? The Lancaster Mennonites were certainly as intelligent and as cognizant of the needs of the times as the Franconia Men­ nonites. Some of the most persuasive Men­ nonite petitions to the Colonial governments are the product of Lancaster Mennonites. The strong statements of 1755 and 1775, reaffirmations of the Mennonite position on the declarations of allegiance and on nonresistance, are only two of the betterknown Mennonite (and Brethren) petitions among many such communications of pro­ test and earnest entreaties stemming from the Lancaster Mennonites. The “frontier thesis,” too, although it may well have played a role, is not the whole

NOVEMBER 5, 1982

Denner explains first of all in his Preface the aim and goal of all of his writings: It has been my aim continually to in­ fluence my hearers, so they would will­ ingly be converted to the gracious God and turn their backs on this wicked world and its sinful vanities; so I tried to follow in the footsteps of my dear Savior and his faithful apostles, who always proclaim­ ed repentance and faith. This is the only universal truth which penetrates all my exhortations and ser­ mons, which you, my dear readers, will find under many texts. Of God 1 receiv­ ed these thoughts; to Him 1 offer them again, to protect and save them for His praise and glory. Denner’s hope and prayer is that ” all pious souls” will keep “the doors of our hearts open for him,” and that the time may soon come “when he will take us into the Heavenly Jerusalem . . . where . . . there are pleasures for evermore.”

story, where Mennonites supposedly were too busy clearing virgin land at this edge of North American (white) civilization, to have the time for reading. Granted, the Franconia Mennonites were considerably closer to Philadelphia, the largest city in North America, than were their Lancaster brethren, and they acquired something of an urban quality and spirit. To be sure, Franconia and Lancaster Mennonite farmers were known for their wealth: “The Mennonites are the wealthiest of the Ger­ mans; some possess 1,000 acres,” was the conclusion of one Lancaster observer in 1742. Yet again, this says little about levels of reading among the Lancaster Mennonites, in contrast to those of the Franconians. Contrasting Pieties. The answer lies in part in differing expressions of piety, which set the Lancaster Mennonites apart from the Franconians. Our thesis is that the Franco­ nians were more open to the new spirit of Pietism as an appropriate expression of Christian renewal than were the Lancaster Mennonites, for several reasons that we want to analyze. In short, Jacob Denner’s Sermon Book was couched from beginning to end in classical eighteenth-century Pietistic language, conveying a mood and spirit that simply did not mesh with the spirit of the Lancaster Conference Mennonites of the Amish-Mennonites. Denner’s Pietism. To establish a “theological” base from which to make comparisons, we quote Denner himself, noting that Denner as a Low-Country Men­ nonite was part of the Franconia Conference heritage, but not of the Lancaster tradition.

Most early Mennonite families immigrating to Pennsylvania had originated in Switzerland but lived for a time in South Germany.

Pietism began with an inner conversion as the way into the Christian life. Piousness was the quality of life to be lived, defined in terms of humility and “Gelassenheit” (“yieldedness”). A personal, inner faith was the precious experience of all those who join­ ed with the movement, which saw the gatheredness of individual believers as plea­ sant, yet not essential to faith - although for the earlier Anabaptists, the corporate life together and the corporate manifestations of faith were essential, without which discipleship was an impossible ideal. And yet something of this piety had entered the ex­ perience of the Franconians. How had this come about? The Franconia Connection. Most early Mennonite families immigrating to Penn­ sylvania during our first century in North America had originated in Switzerland, but lived for a time (a generation or more) in South Germany. This was true for both Franconia and Lancaster. Yet some of the earlier Mennonites on the Franconia scene had originated in the Low Countries (Holland and North Germany), a hardy people whose influence could be felt and seen into the next three centuries continued next page

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throughout Franconia in styles of home and meetinghouse architecture, and even in pie­ ty and patterns of living. And here there was a direct line back to the piety of the Dutch and North-German Mennonites, including that of Jacob Denner. Yet this same piety was to be found among the South-German Mennonites. Take for in­ stance Jacob Gross, who in 1767, after im­ migrating to the Franconian area, could begin one of his many letters to Peter Webster in South Germany with an extend­ ed salutation, covering a total of four (out of ten) pages. We quote a small part of this salutation only: To thee, O Jesus, 1 entrust this simple let­ ter; accompany it together with the one carrying it according to thy holy will. I would also like to hope that those to whom I am writing may be met according to thy will, which you know best. O Jesus, watch over us. When we are asleep, awaken us. When we feel safe, show us the danger in which we live as long as we are in this world. When we try to elevate ourselves in our proud way, show us our wretchedness. When we are tried by despair,show us thy merciful grace; . . . O give us the grace that we may more and more in everything - yes, I say again in everything - yield ourselves completely to thee, and not only yield ourselves but give us also the trustful confidence that we will truly yield ourselves but give us also the trustful confidence that we will truly learn to leave it to thee, for we of ourselves are completely unable to reach a better condition . . . Hints of such a Franconia piety continued into the twentieth century, with remnants of this tradition still extant in the Franconia Conference. And Jacob Denner’s Sermon Book fits in remarkably well in this regard, a volume that yields the same piety in tone and emphasis. And since the German Bap­ tists (the Church of the Brethren), a sister group, spoke this same language, it was natural for them and the Franconia Men­ nonites to have close fraternal ties throughout these centuries. The Lancaster Connection. After 1710 Mennonites began to settle in the Lancaster area, which was then a frontier land some forty miles west of the Franconia area. This was a full generation after Germantown beginnings, during which period the Swiss/South-German Mennonite crisis leading to the birth of the Amish Mennonites (the 1690s) had come to a head. In this man­ ner the Lancaster Mennonites, as well as those Amish-Mennonites who also had im­ migrated from there to the Lancaster area (1727ff), brought with them the recent memories of their own involvement in this schism that had scarcely touched the Fran­ conians but left an observable mark on the Lancaster Mennonites. Although more research is needed on the

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subject, it seems that the Amish division oc­ curred, at least in part, as a reaction to Pietistic inroads into Mennonitism in Switzerland and South Germany. The Jacob Ammann group resisted the new piety, with some justification. For when taken to the ex­ treme, an individualistic Pietism (and its primary emphasis on an inner faith) can weaken the reality of the gathered church and of social consciousness, both seen as essential to the function and work of God’s kingdom by the early Anabaptists. Furthermore, it seems as if the Lancaster Mennonites concurred with Ammann’s antiPietistic views, and, equally important, with his espousing of a somewhat hierarchical leadership (in line with Menno Simons’ views, but significantly, not with that of the later Dutch or Swiss/South-German Men­ nonites). For a long tradition of a strong, somewhat hierarchical leadership can be trac­ ed from the early period of Lancaster history - leadership patterns which con­ trasted markedly with those in the Franconia area (until around l900ff, when aspects of the Lancaster tradition also became evident within the Franconia context). Indeed, Pietism as a movement lay at op­ posite ends of a hierarchical authoritarianism, being a grass-roots move­ ment that flourished and grew from the bot­ tom up. And whereas the Lancaster Men­ nonites apparently consciously separated themselves from the religious movements of the day, the Franconians established ongo­ ing ties with other kindred groups (Quakers and Brethren), having thus combined Anabaptist and Pietist traits in a creative manner, leading to Christian renewal. It is interesting to note that whereas those Franconia Mennonites who espoused Pietism generally remained Mennonite (some, however, joined the German Baptists), it seems that most Lancaster Mennonites who embraced Pietism left the Mennonite fold to join with the Martin Boehm movement (the United Brethren in Christ, later the Evangelical United Brethren, and still later the United Methodist Church). To what degree the contrasting elements between Franconia and Lancaster inthe area of piety, as suggested above, continued to exist within the nineteenth and twentieth cen­ turies is a question that needs further testing. It is our thesis that an observable continuity of these contrasts indeed prevailed well into the twentieth century. Taken too far, there were dangers inherent in either extreme. Pure Pietism leads to the disintegration of brotherhood; pure authority from above likewise, for other reasons, undercuts the brotherhood dynamic where truth emerges from those groups of disciples gathered in the name of Jesus (Mt. 18:15-20; Jn. 20:19-23). II. A Common Faith and Its Expression Fortunately, such extremes did not become

reality. In fact, there was a deeper, underly­ ing unity of faith embracing both the Lan­ caster and Franconia conferences as well as the Amish Mennonites and Brethren in Christ, to which we now turn our attention. There was a common aversion to the prac­ tise of slavery, for example. Another com­ mon experience to both Franconia and Lan­ caster Mennonites was the early affirmation of Penn’s Holy Experiment, but a later disavowal of what had become of it and a return to a more traditional Mennonite separatist posture. The Amish Mennonites, it would seem on the basis of the informa­ tion available, had remained more con­ sistently traditional in this regard. For three generations (1683 to the 1760s) Mennonites were involved politically in Penn’s Holy Experiment. With the outbreak of the Revolutionary War, however, persecu­ tion came to be the common experience of many groups of dissenters. And the Men­ nonite reaction for the most part was to withdraw from the political arena. A testimony of an “outsider” in 1785 at­ tests to the fact that Mennonites were still people of conscience at the end of our first century in North America: It is well known that the Quakers and Mennonites were formerly some of the best farmers in Pennsylvannia. These people, from having their cattle, horses, farming utensils, etc., so often taken from them for taxes, have sensibly declined as farmers. Many of them have sold their farms, and gone to other states; whilst others of them do not raise twenty bushels of grain, where they once raised an hundred. There may thus be more truth to the thesis that Mennonites migrated to “Upper Canada” and to other states for conscience’ sake (1780ff), than has hitherto been assumed.

Part-Time Director Required “MCC (Canada) requires a part-time director for its Victim-Offender ministries program. The work in­ cludes providing resources to the various constituent groups and pro­ grams as well as providing leadership in addressing national issues related to the justice system. Please submit letters of inquiry or application to: Waldo Neufeld Personnel Services MCC (Canada) 201-1483 Pembina Hwy., WINNIPEG, Manitoba. R3T 2C8 (204) 475-3550

The deadline for applications is November 30, 1982.

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Certainly economic reasons also played a role in such migration - to Virginia, Maryland, the Carolinas, Ontario, and Western Pennsylvania. Yet the times of trial and testing of the Mennonite faith were met squarely by a vigorous Mennonite response, whereby the Mennonite brotherhood reverted to a greater (political) isolation and separation, of which a reaffirmation of the German language and culture was an impor­ tant symbol and reality. We would be remiss not to mention, as an aside, that the eighteenth century was indeed also a major century for other Mennonite migrations, not only to North America, but also to Russia (1789ff), two widely divergent movements that would ultimately find a geographic meeting four generations later (1874ff) when thousands of Russian Mennonites and Hutterites set out for Kansas and the Dakotas. ■

BILL C-10 Many people in our Conference have become concerned about the proposed Bill C-10 which outlines federal regulations regarding the operation of non-profit organizations, including churches. Meetings have been held with several area Members of PariliamenJ to voice these concerns. As a further expression of that concern, the EMC General Board asked Edwin Friesen to write a letter to the Minister of Consumer and Corporate Affairs outlining our concerns.

October 22, 1982 Honorable Andre Ouellet Minister of Consumer and Corporate Affairs Government of Canada Ottawa, Ontario Dear Sir: As the Evangelical Mennonite Conference, we view with concern some aspects of the proposed Bill C-10. Though we agree that charitable and non-profit organizations need some regulations, the wide powers contain­ ed in the bill, to dissolve, liquidate, or replace the organizations’ directors seem excessive when applied to the church. The power to re-instate members or dissolve memberships seems to undermine the religious freedom of Canadians. People who join a particular religious body do so because they identify with and affirm the basic beliefs or ethics of such a group. By the same token, those who no longer affirm such beliefs or ethics may be released from membership. Though this issue must be handled with discretion, it is never­ theless fundamental to the concept of the church. For example, if the church affirm­ ed the teaching of heterosexual relationships in the context of marriage, in contrast to

homosexual relationships, and if, when hired, a church leader had affirmed the church teaching but later advocated and practised a homosexual lifestyle, it would seem appropriate if the church had the prerogative to dismiss such a person from the leadership and/or membership of that church. Upon reviewing Bill C-10 it would appear that if a church dismissed such a per­ son from its leadership and/or membership, and if that person appealed such a decision on the basis that homosexuality was an ac­ cepted norm in our society at large, that the courts might (or at least it would be in their power to do so) impose the re-instatement of such a person. From the perspective of a religious body, this seems unrealistic. Based on these and similar concerns where Bill C-10 makes provision for direct inter­ nal interference as to the nature and func­ tion of religious bodies, we request that Bill C-10 be amended to remove these provisions. The people of Mennonite faith have since the Anabaptist reformation in the 1500s held to the belief that the church should function within society but not necessarily adopt the moral norms of such a society. As a church we seek to conform and be supportive of the government as much as possible without violating the apriori principle of giving primary allegiance to God as His will is ex­ pressed in the Bible. Since Mennonite groups began arriving in Canada in the 1800s they have appreciated the warm reception, help and privileges granted them by the Canadian government. We hope this good relationship will continue. Sincerely, Edwin Friesen CONTRIBUTORS: Leonard Gross is executive secretary of the Men­ nonite Church Historical Committee, 17005 Main St.. Goshen, IN 46526. The article is the second in a Meetinghouse series on Mennonites in North America. L. Marie Enns is a farmer’s wife and school teacher in La Crete, Alberta. Fred and Irene Buhler (Endeavour) are studying the Spanish language at the Rio Grande Bible Institute in Edinburg, Texas in preparation for missionary service. Verna Doerksen (Blumenort) is involved in Bible transla­ tion with Wycliffe Bible Translators in Peru. The testimony by Maria Portillo was sent in by Edmar Fast (Blumenort) who is serving in the El Paso/Juarez area. COVER PHOTO: For some time 1 had been on the lookout for a stand of poplars which would illustrate today's cover poem. It seemed 1 just didn’t have exactly what 1 wanted. So on November 1, just before our snowfall, I made another attempt to find an appropriate scene. Well, 1 think 1 found one that will pass. The roadside park on No. 12 Highway South provided the setting. Hope you also like it. - D.S.

Reserve Now! The EMC Resource Library has a number of coloured filmstrips as well as two 16 MM films suitable for Christmas viewing. Order from the following list: Filmstrips

•rr BEGAN IN BETHLEHEM. A Biblical ac­ count of the events surrounding the birth of Christ as recorded in Luke 2:1-20. Concen­ trates on a reverent and devotional presenta­ tion of the birth of Christ as one step in God’s master plan for the salvation of man. Filmstrip, record, leader’s guide (15 min.)

•STORY OF JESUS. Series of six filmstrips, with accompanying records and leader’s guides (app, 15 min. each). 1. The Anunciation 2. The Nativity 3. The Presentation 4. The Story of the Wise Men 5. The Boyhood of Jesus 6. The Baptism and Temptation •CHRIST IS COME. Series of four filmstrips, with accompanying cassettes and leader’s guides. 1. The Baby Who Was Bom in a Stable (Pre­ school, Elementary, 8 min.) 2. Behold the Star (Upper Elementary, Youth, Adults, 8 min.) 3. Christmas — Take it Personally (YouthAdults, 8 min.) 4. Merry Christmas, World (Youth-Adults, 8 min.) •CHRISTMAS FOR ALL AGES. Filmstrips, cassettes, manuels. 1. Christmastide (15 min.) 2. The Christmas Story (15 min.) 3. Holy Night (15 min.) 4. When the Littlest Camel Knelt (10 min.)

•THE SURPRISE GIFT. Kathy and Ted can’t understand why Dad should be surprised about his Christmas gift — after all the clues they’ve given him. When Mom tells them the first Christmas gift ever given was a surprise too, they have a mystery to solve. Filmstrip, cassette, leader’s guide (10 min.)

•16 MM (New Media Bible) Luke 1 and Luke 2 (about 18 min. each) Film strips are on free loan basis. 16 MM are $15.00 per showing.

EMC Resource Library Box 1268 Steinbach, Man. Tel. 326-6401

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 malt­ ed to the above address.

NOVEMBER 5, 1982

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Workshop on “Counselling the Child for Salvation and Christian Growth" with Allan Crossman. REGION 8 CHRISTIAN EDUCATION CONVENTION

Building on the Foundation Jim Watson, speaking at the opening ses­ sion of the Christian Education Conference in Blumenort, emphasized what Christiani­ ty is not. It is not a matter of appearance, positive self-image, separation from sinners nor an orthodoxy that never makes a deci­ sion. “That is not Biblical Christianity.” “Biblical Christianity is involved with a very simple message,” he continued. “What Biblical Christianity is about is the person of Jesus Christ and the possibility of having a personal relationship with Him.” “If we pass that on to the people whom we teach . . . that Jesus Christ is God’s Son . . . that He came into a world because of love for us . . . that He died in our place on the cross . . . that by believing in Him we can have eternal life and forgiveness of sin . . . then we have done 90% of the job that it means to be a Christian educator.” “And if we fail to do that,” he said, “we have neither educated nor have we passed on Biblical Christianity.” Mr. Watson addressed himself to three

Gerry Doerksen had a workshop on ‘‘The Handicapped."

main topics at the general sessions of the con­ vention. The first one was on Friday and the other two on Saturday. On Friday night he spoke on “Cognitive Goals” - What information must we pass along? On Saturday morning he addressed himself to the topic “Effective Goals of Education” - the feeling that it is important to be involved in Christian education. ”... if we in fact make disciples for Jesus Christ,” the speaker reminded the listeners on Saturday morning, “by introduc­ ing people to Christ personally and seeing them grow in their relationship . . , then we have truly been Christian educators.” The message that morning had to do with the effective goals or the motive for Chris­ tian education. “How do 1 feel about the message of the gospel and my relationship to it, as far as a teacher and a preacher is concerned? How do 1 feel about sharing the message with the kids I teach . . . ?” “We beein with a command,” he said,

and pointed to Matthew 28:18-20. “There is an overriding command in the great commis­ sion,” he continued. “The overriding con­ trolling command of the Christian mission is to make disciples . . . wherever you are, make disciples . . . ) “Why should we obey the command to make disciples?” the speaker asked. For the answer he took the audience to 2 Corinthians chapter 5 where he went on to enlarge on the motive for making disciples. In the passage before him the speaker zeroed in on two motives. The first one is found in chapter 5, verse 8 - to please Him (Christ). “All that we have to do is to please Him.” This pleasing, however, he pointed out, also carries with it the matter of evalua­ tion by Jesus Christ “to determine whether in fact we are pleasing to Him.” With this he introduced the matter of judgement. ”... if we are in fact going to be pleasing to Jesus Christ we must think in terms of standing before Him and giving an

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Irma Janzen conducted a workshop on “Setting Specific Lesson Objectives. ”

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Jim Watson, left, main speaker, with Ron Dueck. overall chair­ man at the convention.

account for our living . . . and that drives us to the motive of Christian education, at least one of them ... the fear of God.” “To talk of the heavenly Father and to talk of His love is very comfortable for me . . . but the fear of God is not quite so comfortable for me to talk about. And yet it is one of the very central issues of the Scriptures ...” “Why make disciples?” Making disciples pleases God . . . The second motivation for serving Jesus Christ is found in the same chapter (2 Cor. 5) - the love of Christ. “The love of Christ is also a legitimate motive for being pleas­ ing to Him ...” “If we accomplish everything else in our lives, but do not accomplish pleasing Him, because He loved us, what have we ac­ complished? We have accomplished nothing ...” “God has given us a set of spectacles through which we can see the real issues of life,” he continued. “One of those lenses is called ‘the fear of God’ and the other is call­ ed ‘the love of Christ.’ And through those two lenses we are able to see life in a new perspective. We not only see ourselves in a new way ... we also see other people differently. He went on to explain that we henceforth do not see people only as they appear on the surface but as God sees them through eyes of fear and love. “And what we see is what God sees and what God sees is need ... we perceive people differently now in Jesus Christ” (2 Cor. 5:17). “The issue is, will you make disciples . . . ?” “Christ has called us to make disciples,” the speaker again reiterated in the introduc­ tion to his final message which emphasized “Behavioral Goals.” “The theme of the conference is ‘Building on the Foundation’ (1 Cor. 3:10) ... As far as the behavioral goals of Christian educa­ tion, as far as the doing . . . making disciples, is concerned it is very important that we be careful not only to do what Christ

NOVEMBER 5, 1982

Book Nook Display (Winnipeg Bible College)

calls us to do but to be careful how we do it . . . There is a method that goes with mak­ ing disciples. The method begins with lay­ ing the proper foundation ...” The second principle in being rightly related to God is, “We have ceased being merely natural. We have moved from that realm into the spiritual realm ...” A third word picture that Paul uses to show a right relationship with God is found in 1 Cor. 3 “where Paul talks about being planted, watered, and caused to grow ...” From 1 Cor. 3:12-15 the speaker pointed out that it makes a difference what we do. “It makes a difference, in God’s opinion, what we do as Christian educators . . . one will receive a reward ... the other will cause us to suffer loss.” “Do you know what it is you are passing along as Christian educators? What are the facts that you must be passing along? The bare minimum facts are that people need Jesus Christ . . . Are you committed to that?” In closing Mr. Watson challenged his hearers to take what they had learned over the weekend and make that their ministry as Christian educators. The Education Conference, sponsored by the EMC Board of Education and Publication, together with people from Region 8, began on Friday night, October 29, and ended Saturday afternoon. Saturday had both a morning and an afternoon session. in all, nineteen workshops were designated. These ran all the way from developing Sunday school curricula to Archaeology and the Bible, from Sunday school administration to teaching missions in Christian education. The overall theme of the convention was Building on the Foundation. Workshop leaders came from a number of different churches and from the two area Bible colleges, Winnipeg Bible College and Theological Seminary and the Steinbach Bible College. Unfortunately we are not in a position to summarize all presentations. Nevertheless, a

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’ John Peters had a workshop on “Administration. ’’

hearty word of thanks would be in order to each one who responded to the invitation to conduct a workshop. Registrations, I understand, were a bit below expectations, close to 200. With workshop leaders it came to just over 200. But surely the effort was well worthwhile, Book displays were set up by Evangel Book Shop from Steinbach and The Book Nook from Otterburne (Winnipeg Bible Col­ lege). The EMC Board of Education and Publication had a display from their Resource Library as well as Foundation Sunday school material. Catering was done by different ladies’ groups from Region 8. People were well fed. Thank you. Ron Dueck (Kleefeld, Man.) was the overall chairman of the convention sessions, Others involved in the planning of the convention were Henry Hiebert (Steinbach) and Fred Klassen (Blumenort). A word of thanks certainly is in order to all who had a part in the planning and carrying out of this weekend. Well done.

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Missions Rio Grande Bible Institute In Preparation . . ,

Maria Portillo and her son Tony.

EL PASO, TEXAS

Getting to Know God I Knew Nothing about the Bible One day 1 was very tired and so 1 decided to lie down awhile. 1 stretched my arm out to get a book and the book 1 picked up was the Bible. 1 opened it at will and it was the Book of Matthew. The reading was about the offering and it made me react. 1 have always been arrogant and had fought in the past with my brothers. 1 decided to study the Bible. 1 started to study with Alexandro who at the time was my neighbour. My best effort went to the studies because it was clear to me that 1 knew nothing that was written in this important book. My youngest son started to study the Bi­ ble and liked it. My husband and 1 allowed him to go to the classes because it is good to continue going to church. He always prayed that 1 would get close to God. His prayers were soon answered for shortl” 1 became a Christian. Now 1 am praying that my whole family one day will get close to God and live a Chris­ tian life. 1, Maria Portillo, write this testimony so that others, away from the right road, may get to know God who forgives all our sins and gives us salvation and eternal life. Maria Portillo Maria Portillo was saved in 1981 and bap­ tized May 11, 1982 (Easter Sunday) in the El Paso church.

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Although only a couple of months have passed since we arrived here at R.G.B.I., we’ve experienced several new things. Liv­ ing in a region which is bilingual feels strange at first, but after awhile one becomes ac­ customed to hearing Spanish and English in­ terchangeably. We know the feeling of hear­ ing small children address us and seeing their confusion when we can’t understand or answer them. We know how long a church service and Sunday school class can seem on a hot day, when the novelty of hearing a new language has vanished and one isn’t sure whether the leader is preaching or still mak­ ing announcements. We also know the feel­ ing of being asked to pray in Spanish at the beginning of a class. Somehow our words

don’t flow as nicely as those used by the Latins. This, of course, is only a small part of the process of language learning. How we thank God that we can study and learn in an at­ mosphere where the instructors and the Latin Bible students are dedicated to the cause of Christ. Already we’ve formed many friend­ ships among the missionaries and the Latin students here. They are a real support and help as we work on this language. As valuable as our human friends are, we are very aware of the necessity of leaning on the Lord at all times. Pray for us as we continue to prepare for the work on the mission field, that spiritually, mentally, and linguistically we may be ready to fit the role to which God has called us. Fred and Irene Buhler

Mission Grams Aylmer, Ont. Menno Kroeker writes. Church growth has been slow, but we trust that many will yet come to Christ. The potential is certainly there. There are many that need to know what it means to have a living faith in Christ. Pray that the time of reaping will come. Seesen, Germany The Gladwin Pletts are again settled in Germany after a brief furlough. They write, “Jean and 1 have settled in with a quiet confidence that God is with us, and the work is His. That being the case the future is as bright as the promises of God, and that really is sufficient for all of us.” Paraguay Jacob B. Reimer, director of the IBB in the Chaco, writes. We are happy to have Luella Loewen with us here. Presently she is learning the Lengua language in prepara­ tion for her assignment to work with the Lengua and Sanapana Indian ladies. We, the ASCIM (Association of Services of Indian Cooperation - Mennonite), are unanimous in the decision that this is a very needy ministry and want to do everything we can to make it possible for Luella to enter this work. (Translated from German) Europe Pulse from Evangelical Missions Information Service Denmark - “Denmark? It’s hard to believe that a country which professes to be so heavily Protestant would do that.” This was Billy Graham’s reaction in Paris last May when told of Denmark’s recent hard-line decision. Other church and mission leaders, both abroad and in Denmark itself, are expressing similar astonishment as the facts emerge. The small Scandinavian nation of 5.1 million people now has a new claim to fame - it is the only country in western Europe that is systematically refusing to extend the visas of foreign evangelical Protestant workers. East Germany - A team from West Germany was able to conduct evangelistic cam­ paigns in East Germany last June. On his return Pastor Hansen, one of the leaders of the home mission department of the regional Protestant Church in Westphalia, said that he was impressed by the life of Christians in the German Democratic Republic (GDR). “The church of Jesus Christ is alive in the GDR,” he said, “even if the con­ ditions under which it exists are difficult. Many activities center on house groups and other small groups. Wherever the gospel is joyfully proclaimed in the GDR peo­ ple who had previously no interest in Jesus begin to ask questions about him.” Hansen reported that a large number of young people had attended the evangelistic meetings held in Demmin and Grimmen in the north of the GDR. The organizers had not ex­ pected many visitors in this area because it has no revival movement in its history and links with the church are not very strong. Surprisingly, 600 people came on the first night of the one-week series in Demmin. By the end of the week the number had increased to 1400.

THE MESSENGER

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Messenger News Child dedication at the Morris Fellowship Chapel on August 1. Left to right: Edward and Anne Loewen with Alex Tremaine, Cor­ inne and Melvin Klassen with Paul Anthony.

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Daue and Lena Woelke of Arden. Man. celebrated their 50th wedding anniuersar^/ recently.

JOY AND THANKSGIVING Arden, Man.: “O taste and see that the Lord is good” (Psalm 34:8). Most of the members of our congregation were able to attend the Region 4 Conference at Carberry, Sept. 25 and 26. It was a time of spiritual learning and fellowship. We appreciated Dr. Penner’s in­ spiring messages. The singing and instrumen­ tal numbers set the tone for praise and wor­ ship. What a precious promise and hope is ours! He is COMING AGAIN! This first conference created in us a sense of belong­ ing, unity, and purpose. We are looking for­ ward to more Regional Conferences. In response to the goodness of God we made Sunday, Oct. 17, a day of thanksgiv­ ing. In his message, based on Phil. 1:1-5, Rev. Menno Kroeker emphasized the words “thank” and “joy.” He suggested that we should try to do more thanking than re­ questing. Furthermore, we can’t be joyful unless we’re thankful. The Beautiful Plains Baptist Church join­ ed us for a fellowship dinner and the after­ noon missionary service. The Walter Kruse family and Sarah Martens sang for us in dif­ ferent langauges. Walter gave an interesting description of the country of Paraguay, its climate, people, government, school, and church. Sarah caught everyone’s attention with her spiders and slides. We thank them for sharing with us. We also praise the Lord for the opportuni­ ty to watch a series of seven films by James C. Dobson, produced for family enrichment. This series takes place every Sunday even­ ing, Oct. 17 to Nov. 28, in Neepawa, and is sponsored by the Neepawa Ministerial Association.

NOVEMBER 5. 1982 X

Lucille Klassen was baptized on July 25 at the Morris Fellowship Chapel. Left to right: Lucille Klassen, Mrs. Tina Loewen. Pastor Cornie Loewen.

DOBSON FILMS SHOWN Morris, Man.: We are presently in the midst of viewing the Dobson films being shown for seven consecutive weeks in the Morris Col­ legiate. Already the Lord has blessed us and taught us many things from them. May we have the strength of will and purpose to follow up what we have learned and may this reflect in our family life. August 1 was a special morning in that it was baby dedication time again. Presenting children to the Lord with dedicatory prayers were Melvin and Corinne Klassen with Paul Anthony and Edward and Anne Loewen with Alex Tremaine. May these little lives be molded and shaped ac­ cording to God’s will so that they might grow up to serve and love the Lord. During the month of September the young people’s group had a farewell for those go­ ing off to various Bible schools - Laurie Kroeker, Lu Wanna Siemens, and Ken Dueck. The social evening was held at Ron and Sherri’s on September 3. Two weeks later, on September 17, the “welcome mat” was out for new members to come and join the group. It was pleasing to note the good turn-out for this occasion and we pray that the enthusiasm shown will keep up. New leaders for the groups, Ron and Sherri Hildebrandt and Jerry and Rose Friesen, are sharing the responsibilities. We wish them joy in this very vital service for the Lord. Let’s remember to encourage them, show in­ terest and also pray. Congratulations to Henry and Margaret Siemens on the occasion of their silver wed­ ding celebration held September 26 in our chapel. A delicious supper was served to the many friends and family attending and later was followed by a program of songs, a message and informal speeches.

Congratulations also go to Cornelius T. Friesens on their 60th wedding anniversary on October 22; it was celebrated on October 16. The family gathered at the church for a program of special numbers, poems, reminiscing and a devotional by C.B. Loewen. This was followed by a hot meal served in the lower auditorium and lots of time for visiting later in the evening. October 11 we gathered for our Thanksgiving supper. Everyone contributed pie and buns to the rest of the meal plan; there were generous helpings to go around. The supper was delicious but the evening was highlighted by a film that was shown later. The children were well entertained with singing and stories during clean-up time. The film “Ordinary Guy” drove straight home to our sluggish consciences the matter of real­ ly living our faith and Christianity. It em­ phasized how ordinary guys can lead extra­ ordinary lives by putting God first in our list of priorities. We highly recommend this film to other EMC churches. Mission night on October 17 was very in­ teresting and also a real eye opener. David Robbins of World Vision came out with a film and missionary message on “Islam Unlocking the Door.” It was shocking to hear and see how the Moslem belief has spread from a group of 100 million to 8(X) million followers within the last five years, and how few Christian missionaries in com­ parison are working in these areas among the Moslem people. Let’s not forget to pray for those who are out there; the difficulties in reaching the Moslems are really tremendous. THOUGHTS ON PRAYER

Morweena, Man.: “What words ought you to use in prayer? Do you say ‘thee’ and ‘thou’ or ‘you’ when addressing God? Ought one always to end prayer with the words, ‘In the name of the Lord Jesus Christ, Amen’?” These and other questions and thought­ provoking statements posed in the book The Fight by John White have sparked new in­ terest in our Bible study groups. Some topics covered in the book are prayer (with a special section on prayer language), faith (man’s response to God’s initiative), the fight (the

PAGE 9

preaching, teaching, and visiting the people. At our Thanksgiving supper the church was filled to capacity as the Schlamps gave a report on their work among the German­ speaking people in Mexico.

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SHARING OUR PAST Baptized at the Morweena E M. Church were back (left to right): Rick Reimer, Cornie Reimer. Front: Elaine Plett, Eualina Reimer, Gloria Dueck. Missing from picture is Barrg Reimer.

battle with the world, the flesh, and the powers of darkness). The church family packed the lower auditorium of the church Monday evening, October 11, for a delicious Thanksgiving potluck supper which was followed by an in­ formal program. Local talent surfaced through voluntary numbers in song, poetry, and impromptu speeches. A testimony by Elda Dueck reminded us that while most of us can be thankful for the many blessings we are enjoying right now, there are others who are hurting and who are thankful for what they once had. Elda shared some of the feel­ ings of responsibility, hurt and emptiness that have accompanied the two years since her father passed away. She praised God for his sustaining love that helped them survive this traumatic time. She also thanked the church for their support. Our sympathies go out to the Henry P. Friesen and the Henry D. Plett families in the loss of their father and grandfather, John G. Barkman. They expressed relief that he was relieved of his suffering and had gone to meet the Lord, an event he had been eagerly looking forward to for sometime. MISSIONS CONFERENCE

Wymark, Sask.: Our missions conference began Sunday morning, October 3, and con­ tinued each evening through to Wednesday, October 6, with Rev. John Dyck as the main speaker. Mr. Dyck’s parents originally liv­ ed in the Blumenhof area and later moved to Sunningdale where Mr. Dyck was born. When coming to Chortitz to serve in mis­ sionary meetings he said he felt quite at home with the people. Before entering his service as North American director of the Janz Team he served as pastor and teacher at Por­ tage la Prairie, Man. Rev. Dyck began his series of messages on Sunday morning by speaking on “The Ef­ fects of Prayer,” mentioning that God limits His grace according to our requests. He stressed the importance of holy living and the Christian’s role in stewardship as he seeks to follow Christ day by day. Mr. Dyck im­ pressed upon us the necessity of a total com­ mitment, accompanied by a genuine respon­ sibility as a follower of Christ. PAGE 10

Participating in the missions conference in Wgmark were (back row) John Dijck, Jack Stenekes, Wagne Herrod: (front row) Sarah Martens and Elizabeth Koop.

Peter and Susie Schlamp.

Mr. Wayne Herrod (Kenya), with the Africa Inland Mission, brought a report on Sunday evening. His slide presentation of the famine and need for Christ in Africa was very touching. The following evening Elizabeth Koop (Brazil), with the New Tribes Mission, reported on her work, teaching Indian children. She told us of the progress and gradual growth that has taken place in the last thirty years while she has been involved in the spiritual and physical education of children. On Tuesday evening Sarah Martens (Paraguay), with the EMC Board of Mis­ sions, showed slides and gave an interesting report on the various areas of work such as working with the Indians and being involv­ ed in the school, the radio work, and the hospital. On Wednesday afternoon the church ladies had a meeting with Sarah Martens and Elizabeth Koop who shared their mission work with them. Refreshments were served after the meeting. To end the missionary conference Rev. Dyck gave a report and slide presentation on the work of the Janz Team. He led us to share in the joy of thousands of souls that have been saved through the effective ministry of the Janz Team. Mr. Jack Stenekes, a soloist for the Janz Team, serv­ ed us with many inspiring and uplifting musical numbers. Rev. and Mrs. Peter Schlamp went to Mexico from February 15 to September 1, relieving the Dave Eidses. They lived at Camp 77 and worked at Camps 67 and 75,

Riverton, Man.: “Giving thanks always for all things unto God.” Ephesians 5:20 in our bulletin expressed the theme for the Thanksgiving weekend. Although the harvest was not as abundant as hoped for, due to the excessive rainfall in the area this summer, we still have much to praise and thank God for. We gathered for our annual Thanksgiving supper and voluntary program on Thanksgiving Monday. After a delicious turkey supper most of the families par­ ticipated in the program with songs, poems, or testimonies. Neil Von Gunten in his devo­ tional then shared some thoughts about shar­ ing our past or history with our families at Thanksgiving. Like the Israelites were com­ manded to do in Exodus 13, so we too may look back to see what God has done for us and what He is doing for us. Our history is important as we strive to live out the new covenant, the new life Jesus gave us. Neil, actively involved with Native Ministries, also reminded us, with slides, that it is necessary to understand the native background or history in order to better share the gospel with them. Although there have been difficulties for us as a church this past summer, there have been wonderful times of loving and caring fellowship with each other for which we thank God. We strongly felt the presence of the Holy Spirit as we were gathered for an outdoor evening service at the home of the Frank Doerksens in July. Many were en­ couraged by the first planned activity in which the Christlike qualities of each person were pointed out. The approximately thirty adults and teens were then asked to share how they came to know the Lord and all but a few shared a testimony. Many spoke of receiving encouragement from others or of receiving a blessing from certain verses of Scripture. Many also asked for prayer because of struggles and temptations. Albert Friesen closed with a devotional. A musical participation night in September also expressed our thankful worship toward God. Groups performing included Mike Martiniuk (accordion solo). Ruby Heppner and Eleanor Gustaw (duet), Rita Kroeker and her pre-school Sunday school class, Eileen Plett and Debbie Kornelsen (piano duets), the Fernglade Trilliums (or the Thomas Jonassons) with violins and guitars, a girls’ trio, a men’s musical quartet, and finally the young people’s group with two numbers, “Count Your Blessings” and “Let Us Sing Together.” A special thank you to guest, Menno Friesen, for his devotional. THE MESSENGER

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Ten new members were welcomed into the Blumenort church on September 19. Left to right: Anne Barkman. Abe and Katherine Dyck, (Roy) and Mary Ann Loewen, Jake and Matilda Doerksen, (Wilbert) and Betty Friesen, (Bill) and Nettie Barkman. Solomon and Joey Budala. and Pastor John P. Loewen.

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Terry Smith.

Terry M. Smith of Winnipeg. Manitoba will begin a two-year term of service with Men­ nonite Central Committee in Winnipeg as researcher and public awareness raising worker with the Handicap Awareness Pro­ gram. In 1977 he received a diploma in Jour­ nalism from the Southern Alberta Institute of Technology and in 1980 he received a degree in Religious Studies from Steinbach Bible Col­ lege. His parents. Douglas and Marliette Smith, live in Innisfail. Alberta. Terry is a member of the Aberdeen Evangelical Men­ nonite church in Winnipeg.

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fewi CHALLENGED BY SERVICES Blumenort, Man.: We had a week of services beginning October 17 and going through till October 24. The meetings were a combina­ tion of Deeper Life and Missionary Con­ ference. As Marvin Thiessen spoke through the week we realized how these two could not •be separated. We definitely felt the Spirit moving as we were challenged again and again to completely give our lives to God and dedicate ourselves to His service. Mr. Thiessen stressed over and over that we must be faithful to whatever God calls us. We were also challenged by mission reports, many stressing the need for more workers. We pray that our hearts will not re­ main the same after the challenges we have received. Our prayer after this week of meetings is that God will move us to action according to His will.

NOVEMBER 5, 1982

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A baptism and membership reception service was held on July 25. 1982 at the Portage la Prairie E.M. Church. Left to right: Pastor Cecil Nelson, Debbie Voth (baptized). Myrna and Gary Buhr (transfer of membership).

Weddings FEHR - Klassen; David, son of Mr. and Mrs. Jacob Fehr of Wymark, Sask., and Betty, daughter of Mr. and Mrs. Peter Klassen of Wymark, Sask., were married on September 4, 1982. The wedding took place at the Zion Mennonite Church with Ken Schrag of Swift Current, Sask, officiating. The couple is mak­ ing their home in Swift Current.

ECCLES - ELIAS; Jack Alexander, son of Robert and Clara Eccles of Consul, Sask., and Betty Ann, daughter of Jacob and Elizabeth Elias were married on September 4,1982. The wedding took place at the La Crete Christian Fellowship with Elmer Hamm of La Crete of­ ficiating. The couple is making their home in Saskatchewan.

UNRUH - HARDER: Joe, son of Jacob and Helena Unruh of La Crete, Alta., and Angie, daughter of Marge Harder of La Crete, Alta., were married at the La Crete Christian Fellowship on July 17,1982. Elmer Hamm of La Crete officiated. The couple is residing in La Crete.

FRIESEN - KLASSEN: Wes. son of Peter and Carol Friesen of La Crete, Alta., was married on July 11,1982 to Evelyn, daughter of Jacob and Elizabeth Klassen of La Crete, Alta. The wedding took place at the La Crete Christian Fellowship with Elmer Hamm of La Crete of­ ficiating. The couple is making their home in La Crete. DRIEDGER - GIRARDE: Keith, son of Tony and Marie Driedger of Winnipeg, and Antonine, daughter of Al and Anita Girarde of Winnipeg, were married on July 3, 1982. The wedding took place at the Precious Blood Parish with Father Tassiese of Winnipeg officiating. The couple is making their home in Winnipeg.

PAGE 11

From the Editor RELIGION AND CHRISTIANITY Have you ever used the words ‘religion’ and ‘Christianity’ interchangeably with the idea that they are synonymous? 1 believe we would all be guilty of doing this at some time or other. We have been hard-pressed to give a clear, concise explanation of the difference between these two terms. Isn’t one like the other? We got a good definition of these two terms at our recent Christian Education convention. Jim Watson, main speaker at the convention, gave a defini­ tion of these two terms which I think could stand u.s in good stead when we are confronted with this issue. At the risk of being misunderstood I’ll try to convey the ex­ planation he gave. Who knows but that it might come in handy sometime. He prefaced his remarks by conceding that he was looking at the term ‘religion’ in a negative sense. “I’m talking about being ‘religious’ in the most negative sense.” As we read on we should maybe ask ourselves whether we are not sometimes more ‘religious’ than ‘Christian’?

1. Religion is committed to appearances “You have to be most concerned about looking good.” One must be careful to say “the right thing at the right time to the right people.” By this definition are we not also at times guilty of being ‘religious’ rather than ‘Christian’? Do we at times set more stock on outward appearances than the state of the heart? I think so. That we are overly concerned with saying the right thing at the right time is also true of us. This does not mean that we should speak unadvisedly. But it does mean that we too often hide behind a mask and only parrot the accepted phrases. I sometimes think this can even happen to some of our testimony times. If we believe that the Holy Spirit can also give us spontaneity we should not rule out the possibility of sometimes speak­ ing on the spur of the moment, as the Spirit gives enlightenment. I appreciate speakers who are not always necessarily bound to their notes, but can also go out on a limb in expressing themselves. “Religion is concerned with appearances,” said our speaker. “That’s quite a contrast to Biblical Christianity which is con­ cerned with the realities of the heart, the reality of Christ within the life ...” 2. You must have a very positive self-image Mr. Watson reminded his hearers that “when you look at the Bible, as far as the self-image is concerned, you get quite another picture as far as the initial message of the Bible to an

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3. You must have a sense of ‘eliteism’ “Thank you. Lord that 1 am not like that person.” This is foreign to Christ. But are there not times when we are tempted to try and hob nob with elite people, those we consider to have attained stature in the world, those through whom we maybe can even gain some kind of advantage? And we forget that God is our Father, our Provider. We need always to remember that Jesus came not to be served but to serve and give His life a ransom for many. So we ought to take the servant stance. “The Bible presents a different picture of what it means to be related to Jesus Christ,” said Mr. Watson. “Then we have a mission in life. Biblical Christianity is ministry-oriented.” ‘Eliteism’ was the problem of the scribes and the Pharisees when they noticed tax collectors and sinners were drawing near to hear Jesus. “This man receives sinners and eats with them” (Luke 15:1,2). May God preserve us from a ‘religious eliteism.’

4. You must have a commitment to orthodoxy “Never make rash decisions about truth claims. Always be very careful about acting on some truth claims.” In other words, be committed to the status quo. On the other hand, the speaker pointed out that in the Bible when people were confronted with Jesus Christ, He always demanded a verdict. “No one went away from Jesus Christ saying, ‘Well, let me think about that for awhile.’ ” What was Mr. Watson saying? It seems to me it could be summarized as follows: •“Religion” is committed to appearance. Christianity is of the heart, internal. •“Religion” says you must have a positive self-image. Chris­ tianity recognizes that man is a sinner. •“Religion” requires a sense of ‘eliteism.’ Christianity takes a ser­ vant attitude. •“Religion” needs commitment to “orthodoxy.” Christianity demands a verdict. D.S,

THE MESSENGER

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individual is concerned. The Bible would have us look at ourselves through God’s eyes and when we do that we find that we are not so well adjusted; we are in fact sin­ ners . . . quite a different picture . . . than what we get in ‘religion.’ ” Could not trying to work up a positive self-image easily lead to an over-estimation of self? Could it not become a substitute for true spirituality? True spirituality must not come by trying to enhance our self-image. We may fool ourselves but not others. If Paul could think of himself as ‘chief of sinners’ surely we need to do the same.

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