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VOL. 27 NO. 17
SEPT. 15/81 15/89
THE CHURCH IH THE LAST DECADE OF THE TWENTIETH CENTURY First in a three-part series
Can the church survive the professionalization of its leadership? By Katie Funk Wiebe
M
ost Christians are reluctant to think of themselves as members of a multibusiness corporation with branches in far-flung parts of the country, or even of the world. The thought is repugnant to them. They assert loudly that the church is a spiritual entity, not a business enterprise; an organism, not an organization; the body of Christ, not an institution. Its leaders are servants of God, not merely professionals paid to do a job. If only this were always true. We live in a time, however, when the church has both a spiritual form and an institutional form, with one or the other always domi nant. The renewal movement of the sixties and seventies attemp ted to replace the institutional church with a new model of the church as a people, a community, a vital body of witnessing disciples. It taught the priesthood and giftedness of every believer. Christians everywhere rejoiced, for this movement was the Spirit triumphantly breaking out of institutional walls. Laypersons were being freed for ministry. Now several decades later, what is most visible is the growing number of professionals on church staffs and a laity that has meekly subsided into the pews. And this trend is growing. The church as a bustling institution with efficient, effective hired professionals at its helm is often more apparent than as Christ’s glorious body of faithful believers in which each and every member is a minister. Can the church sur vive the growing gap between professional and layperson? Give us a king, said the Israelites At the time of the prophet Samuel, the Israelites begged God for a professional leader, a king. They wanted to be like the other nations who had a king to unite their military forces and lead them into battle. The Lord warned them that centralization of power in a king would result in tyrannic oppression. God was their king; they needed no other. Becoming a nation would threaten their iden tity as the people of God. But they didn’t listen. The contemporary Christian community may not have pestered God for professional leaders as openly and zealously as Israel did, but some parallels exist. The church takeover by professionals came slowly, subtly. As Sunday schools and other activities for all age groups developed, as more and varied types of services and ministries were offered, each required organization, management, and strategies for funding and leadership. So congregations add ed personnel almost without question except for the matter of pay ing salaries of such staff members. Business enterprises and other secular institutions functioned more successfully with hired per sonnel. Volunteerism no longer could handle the church’s needs. Why not join the trend? Doors which opened only a crack at first to admit paid profes sionals swung wide as the idea of a professional clergy became more
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comfortable, for the Christian community saw in such leaders the solution to wider ministry in an increasingly complex society and a membership caught in its own pursuits. The church as an institu tion and as the body of Christ clearly needed full-time and profes sionally trained leadership. Business management methods, flow charts, publicity and public relations, workshops and seminars, and the language of business, psychology and sociology infiltrated the church world. The focus on the spiritual strength and beauty of the people of God, each one using his or her God-given gift for ministry, faded like a piece of cloth left to bleach in the sun too long. The tragedy is that not enough people objected. The issue is not the professionalization of the church leadership, but the development of a hierarchy among professionals where there should be none and the usurpation of the ministry of all believers. The church can survive professionalism, but not clericalism. Al Dueck, professor of psychology at M.B. Biblical Seminary, Fresno, writes, “The experts have taken control, adjudicated needs, nurtured dependence, and sapped resources. Meanwhile layper sons have lost their ability to think and act for themselves” (Perils of Professionalism). The result has been the centralization of power in the hands of a select group of church workers, or clericalism, another type of exclusivism like racism and sexism. In historian Martin Marty’s words, clericalism creates “a world of self-importance, as if everything that mattered has to do with the clergy.” Sarah Maitland in The Map of a Nev/ Country warns that clericalism “undermines and corrupts the Christian under standing of service, of ministry and of wholeness, interdependence, and community” because it is based on an unacknowledged belief that some vocations are better than others; and “that the best voca tion of all is being a clergyman.” A disenfranchised laity Clericalism harms laypersons (a term which should never be used in an Anabaptist congregation, for all are called to serve as God’s ministers) by disenfranchising them from kingdom work. The church’s view and practice of ordination may be a major factor in causing this gradual disenfranchisement. Marty explains: After the Reformation, although Protestants didn’t see ordination as a sacrament, they kept on ordaining like the Catholics but came up with their own guidelines as to who should be ordained— someone (a man) who had studied theology and Bible, and was approved by a church body. Despite their strong beliefs in the priesthood of all believers, Mennonites fell in line, slowly developing a church hierarchy in which all people are considered created equal, but some are more equal than others. In a hierarchy, preaching is reserved only for clergy. “Not to preach left (the laity) confused about their witness and
THE MESSENGER
Every believer, whether that person is sick, retarded, handicapped, oppressed or dispossessed, has a ministry. Male and female, rich and poor, black or white, ordained or unordained—all are ministers together for the internal life of the church and their external life in the world.
responsibilities,” writes Marty. And continues to leave them con fused. Ask any layperson what tasks are open to them in the con temporary Mennonite church. Preaching is not usually one of them. It is for special people. Ordained people. Ray Stedman (Body Life) deplores that a special body of super Christians has emerged who are looked to for practically everything and are now termed “the ministry.” Today “ministry” is something only the clergy can take on, can have, and can leave. Only ordained ministers leave the “ministry,” never laypersons, for they haven’t a ministry to leave. Without the privilege of speaking to the entire body of believers, another abuse occurs: the voice of the prophet is silenced. Because prophets usually come from the weak and powerless, from those closest to the common life, without a platform to speak from, even occasionally, their message is hushed. The church loses their con tribution; often para-organizations gain. When the laity is spiritually disenfranchised, they take the next step, which is self-disenfranchisement. “Let the professional staff do the work. They can do it better— and anyway I haven’t got time.” They put their energies into their vocation, play, family, and personal enrichment. The laypersons’ primary church involvement becomes watching the professionals perform, a dangerous spectator activity if not accompanied by action. John R. Mott writes that “It is perilous for laypeople to hear more sermons, attend more Bible classes and open forums and read more material unless accompanying it all there be afforded day by day an adequate outlet for their new found truth.” Unless Christians live up to new light, they become sluggish in the faith and let the “salaried Christians do God’s real work.”
The professional church worker also suffers One staff person in a large church agency said, “There are so many of us here in one heap, at times we almost convince ourselves we don’t need the constituency out there to help us do our work. We’ve got all the answers here. All they need to do is listen.” When professionalism is dominant, the leaders develop their own identity separate from the laity. This separate identity is strengthen ed in the Mennonite constituency by having workshops and seminars exclusively for pastors, for example, not for the entire body of Christ, and widens the gap even more. Their secular power increases as they become more involved in administration rather than remaining with preaching, praying, and breaking bread, writes Howard A. Snyder in Liberating the Church. A professional staff likes to see the building well used, and that is good stewardship, but, says Findley Edge, the church today is based on “come” structures at which professionals do their thing. If you don’t come, the church has no place, ministry, or mission for you. Stedman argues that “working in the church” originally meant to exercise a gift or perform a ministry among Christians wherever they were, but gradually came to mean doing some religious act within a building. Members became customers, or clients, of the professional staff in the building with great freedom to say, “If you don’t do as 1 want you to. I’ll go elsewhere.” And they do. Members leaving by the back door of the church is one of today’s phenomena. A loyal captive membership no longer always exists. Church members are constantly shopping for a place where “their needs will be met” by someone’s preaching or other type of ministry.
SEPTEMBER 15, 1989
Another danger of clericalism is that the development of a con gregational theology becomes the task of only academicians and professional clergy. “It’s hard to give up my pulpit,” said one Men nonite Brethren pastor. “I do so only with reluctance.” Some pastors are threatened by an assertive and competent laity, unwil ing to admit that churches are strong where theology is vigorously pursued at every level, even if it leads to tension.
Can the church become over-professionalized? After the Israelites received a king and became a nation among other nations, God used their nationalism to help them to under stand its strengths and weaknesses, so that they could attack its demonic power, writes Old Testament scholar Bernard Anderson. Likewise, only if the church today understands the true nature of institutions and how the professionalization of its leaders can regress to clericalism, will it also be able to confront the demonic powers that can reside in such structures. One serious failing of the church renewal movement was the in ability to see that God can use institutions and professionals as instruments of salvation and grace, even as he used kingship and kings. Many churches in the 1960s wanted to do away with all in stitutional trappings and emerge as a pure spiritual body. That never worked.
Can ministry be returned to the laity? Renewal has come to the church in the past, both pre- and post Reformation, when ministry was returned to the entire body of Christ. According to Snyder, that will take a broader understand ing of the priesthood of all believers as something more than all individuals having direct access to God. “The church is not a collection of isolated priests, each going separately to God, but a community of priests. We have this ministry together, to be priests to each other,” he writes. Every believer, whether that person is sick, retarded, handicapped, op pressed or dispossessed, has a ministry. Male and female, rich and poor, black or white, ordained or unordained—all are ministers together for the internal life of the church and their external life in the world. But the idea of releasing people for ministry is uncomfortable to some leaders. “We like the idea of having control,” said one Mennonite Brethren pastor. “To release the laity might give them too much freedom.” Ordination is one fence to keep laity from moving into forbidden territory. Renewal also comes when the church is freed of the pressure to make self-preservation its foremost goal. Renewal will grace a congregation that is ready to die that others may live. Snyder sug gests several tests for such readiness; a willingness to listen to fringe people—the less important people, the less rewarded, the less powerful. Maybe even the willingness to mortgage the church building for money for the poor. Sacrifice is a pathway to renewal. And who is able to hear such words about being life through death? ■ Next: A carbonated gospel.
Katie Funk Wiebe is on the faculty of Tabor College, Hillsboro, Kan sas, and is a member of the Hillsboro MB Church. This series of three articles was commissioned by Meetinghouse, a fellowship of Mennonite and Brethren in Christ editors.
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Letters VINEYARD BLESSINGS
We were somewhat disturbed by the arti cle written by Al Hiebert, “New Wine, Anyone?” in the July 14/89 issue of the Messenger. We appreciate and respect Mr. Hiebert as a friend and fellow EMCer. It is unfortunate that after only four hours of seminar he labels the whole Vineyard Movement. We have attended Vineyard Ministry seminars, read their material and books. Our experience has differed from Mr. Hiebert’s. We have received some excellent teaching, solid Biblical teaching, which has enriched our lives. Questions, naturally, have arisen, but so have questions arisen from teaching we have heard in our own EMC churches. This we see as positive. If this were not the case we might be robots, not searching and studying the Scriptures for ourselves. We recognize that now we know only in part, and, as such, interpretations will differ. Total truth will be perfectly discerned only once we are In our perfected state in heaven. In the mean time, it is our mandate to love those who are of the household of faith even when they dif fer from us. Jesus rebukes sectarianism in Mark 9:38, 39. He warns the disciples not to forbid miracles to those who are not of their own group. “For he that is not against us is for us” (v. 40). It is easy to fall into the trap the Corinthians fell into when they quarrell ed among themselves as to whom they were following. “1 am a follower of Apollos . . ., Paul .... Cephas . . ., Christ.” We, the EMC, boldly claim to be followers of Christ. The Vineyard people make the same claim. We, personally, have experienced greater meaning and dedication to God in our spiritual journey because of our exposure to the Vineyard Ministries. I believe we need to be careful we don’t throw out the baby with the bath water lest we find ourselves fighting God and fighting each other in the Body of Christ. Aluin and Adina Kornelsen Rosenort, Man.
Steinbach Bible College
STUDENT WORK DAY Friday, October 6 If you have some odd jobs or any other work, call us at 326-6451 and support the college. All contributions above minimum wage are tax deductible.
CONFERENCE ON CARING TO BE HELD IN WINNIPEG WINNIPEG, Man. - “Caring: A Call to Christian Service” is the title of a con ference for professional and lay caregivers, pastors, educators, care facility ad ministrators and others to be held October 19-21 in Winnipeg. Feature speakers at the conference, sponsored by the Mennonite Central Committee (MCC) Handicap Concerns and Mental Health Program and the Canadian Mennonite Health Assembly, are Dr. Larry Martens, Associate Professor of Pastoral Ministry at Mennonite Brethren Biblical Seminary, and Dr. Bernie Wiebe, Professor of Conflict Resolution Studies at Menno Simons College, affiliated with the University of Winnipeg. Workshops at the conference include “Aging and Vulnerability,” “Health and Humor,” “Care for the Caregiver,” “AIDS and Our Congregations,” and 14 others. Cost of the conference, to be held at the downtown Holiday Inn, is $125.00, including meals and coffee breaks. Cost for students is $110.00. For more information or to register, contact Tom Edge, c/o MCC, 134 Plaza Dr., Winnipeg, Man., R3T 5K9 (204) 261-6381.
To Paraguay ...
Grant Hoeppner started a one-year assignment at Radio ZP-30 in Paraguay in duty. He serves as engineer of the radio station. Grant is a member of the Men nonite Brethren Church in Aitona, Man. He was processed as a short-term mis sionary by the EMC Board of Missions.
E.M. CONFERENCE FINANCIAL UPDATE AUGUST 31, 1989 Budget Requirement Receipts
NEW MCC APPOINTMENTS Janet Janzen has been appointed SELFHELP Crafts coordinator for MCC Saskatchewan beginning in mid September. Janzen previously served with MCC Saskatchewan as Co-Director of Service Programs, together with her hus band, Rick. She currently works as Direc tor of Admissions and Constituency Rela tions at Rosthern Junior College. The Janzens are members of the Rosthern Mennonite Fellowship.
$943,200 722,270 $220,930
Percentage shortfall from January to August = 23.5%
We believe that during the remain ing months of 1989 it is possible to make up the shortfall. Let us give as God has prospered. The faithful giving of churches and individuals is appreciated. -Board of Finance CONTRIBUTORS:
Robert Miller has been appointed Director of the newly-created Employment Concerns Program of MCC Manitoba. Miller, a member of Winnipeg’s Hope Mennonite Church, previously worked as a free-lance community development worker. The purpose of the Employment Concerns Program is to create employ ment opportunities for groups that MCC has special interest in assisting — disabled people, ex-offenders. Native people, refugees and women.
Gerald Giesbrecht (La Crete) was one of a number of EMC young people involved in summer missions ministries. Gerald and Ernie Penner spent two months in the Federal Republic of Germany assisting EMC missionaries, Gladwin Pletts and Jeff Pletts. David Nadeau is the former Messenger reporter from the Community Bible Fellowship in Swan River, Man. John Koop is the pastor of the Kleefeld E.M. Church.
COVER: Friendships are valuable at any age. Billy Heinrichs and Megan Kroeker enjoy a time of com panionship on the dock at Clear Lake. Photo bi/ Mar) Heinrichs, Rosenort, Man.
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. Undelivered copies, change of address and new subscriptions should be mailed to the above address. The Messenger is a member of Meetinghouse.
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THE MESSENGER
WORLD EVANGELISM CONGRESS DRAWS STRONG MENNONITE INVOLVEMENT
A torch carried from Jerusalem through 50 nations highlighted the opening ceremony at the Manila Congress.
MANILA, Philippines—More than 20 Mennonites from a dozen different countries join ed with 4,000 Christian leaders from 190 countries in the second International Congress on World Evangelization, probably the most representative gathering of leaders in Chris tian history. Forty percent of the participants came from the two-thirds world, 25 percent were women, and 55 percent were under the age of 45. Convened 15 years after the first congress on world evangelization was held in Lausanne, Switzerland, the event took place in Manila from July 11 to 20. Popularly call ed “Lausanne II in Manila,” the congress pro gram was organized around the slogan, “Call ing the whole church to take the whole gospel to the whole world.” The congress opened in a dramatic torch lighting ceremony as runners brought into the congress hall a torch that had been kindled on the Mount of Olives in Jerusalem on Easter Sunday last year. It had been carried by some 500,000 runners of 50 nations in an aroundthe-world “run for world evangelization” organized by Youth With a Mission. In his opening address, Leighton Ford noted that two-thirds world agencies are fielding 20,000 cross-cultural missionaries to day, compared to only 3,000 in 1974, the year of the first Lausanne congress. Early in the congress, Tom Houston, newly-appointed international director for the Lausanne movement and former president of World Vision, challenged the participants to bring more compassion and credibility to the work of taking good news to the poor. “When all is said and done,” he asserted, “the church must bring good news to the poor for more than strategic reasons. The Lord Jesus so identified with the poor that unless we serve the poor, we do not serve him.” Houston lauded the growth of organizations like Mennonite Central Committee that have SEPTEMBER 15, 1989
witnessed to the truth of the good news of Jesus by deeds of mercy and compassion. Writer and artist Joni Eareckson Tada challenged the participants with the need for a compassionate and creative outreach to disabled persons. She echoed Jesus’ own challenge to those who “might exclude the poor in evangelism, neglect the disabled in Christian service, or systematically avoid per sons who are blind, deaf, mentally or physical ly handicapped.” Plenary sessions combined worship in music, drama and dance, with spoken presen tations illustrated by video segments on a variety of themes related to the conference theme, “Proclaim Christ Until He Comes.” Blind keyboard artist and singer Ken Medema, along with an ensemble of musi cians and vocalists from Ghana, India, Egypt, Nicaragua and Venezuela, led the congress in dynamic cross-cultural worship experiences that unified participants from a rich diversity of worship traditions. Medema was able to “read” the spirit of the meetings and often composed verses of song spontaneously that both captured and rein forced the impact of the congress worship experiences. One evening Brother Andrew and Christians from Lebanon, China and the Comoros were sharing stories of God’s presence in times of suffering and imprison ment. One evangelist who had been imprison ed in China told of being punished by being forced to clean out the camp’s cesspool. The guards thought that nothing worse could be found to show their contempt for the evangelist’s faith. “But 1 loved to work in the cesspool,” he said, after describing the incredible filth and stench in which he was forced to spend the day. “In the cesspool I found the only solitude in the prison camp, which allowed me to pray, to sing and to recite scripture without fear of protest or punishment by the guards. In the cesspool I could sing ‘I Come to the Garden Alone.’ ” And Brother Chen began singing, unaccompanied, the words of the hymn in Chinese. In the hush that fell on the hall after Evangelist Chen stopped singing, worship leader Medema responded to the stories from Lebanon and China with this verse; Here come the bombs, here come the shells. Here come the cesspools, straight out of hell. Stand in that garden; don’t you be moved Because we’ll meet this war with love. From South African leader Caesar Molebatsi came a prophetic challenge on the issue of outreach to the oppressed and the church’s collaboration with the very powers responsi ble for oppression.
“Where the evangelical church supports op pressive structures, those who seek to be am bassadors for Christ are seen by the oppress ed as ambassadors of the oppressor,” he said. When this happens, as in South Africa, the “gospel” is emptied of good news. The gospel has become “an oppressed gospel” instead of being a gospel for the oppressed, Molebatsi said. More than 400 workshops were held dur ing the congress. Mennonite leader Don Jacobs was coordinator of the workshop track on cross-cultural missions, and Ron Sider of that focusing on simple lifestyle. Anabaptist futurist Tom Sine gave a power ful challenge for mission leaders to deal realistically with the world of tomorrow and called for “whole life stewardship” and “whole life discipleship” as an alternative to the up wardly mobile and individualistic religion of many American Christians. “We need a compelling vision of the future,” said Sine, “a vision based on the Kingdom of God.” Mennonites have been active in the Lausanne Movement since 1974, when some two dozen leaders joined in signing the Lausanne Covenant. This Covenant has become the basis for an international network of Christians committed to world evangelization. Mennonites have provided a vigorous and creative voice in the Lausanne Movement during the past decade, in consultations on strategy and theology, in publications and training events, and in pioneering evangelistic outreach in many parts of the world. Anabap tist voices have been especially prominent in consultations on theology and culture, and on the relationship of evangelism and social concern. Mennonites at the Manila congress joined in signing the “Manila Manifesto,” a declara tion made by congress participants that is in tended to supplement the Lausanne Cove nant. Meeting together near the end of the congress, Mennonite participants expressed their solidarity with the Lausanne Movement and urged Mennonites around the world to a renewed participation in the task of world evangelization. The document which emerged from Men nonite participation in the Lausanne congress, entitled “A Call from Manila for Renewed Mennonite Participation in World Evangeliza tion,” has been distributed to Mennonite mis sion agencies and Conferences throughout the world, with a challenge that the Manila Manifesto and the Manila Call be taken up by the 850,000 Mennonites worldwide. By Nathan Showalter From Mennonite Christian Leadership Foun dation, Landisuille, Pennsylvania PAGE 5
Missions
Helping a "neighbour" - logs for the sawmill.
Typical German countryside
GERMANY
Summer Report A Time of Learning These past two months have been a time of new experiences and much learning. Ernie Penner and I left on June 5 to become partners in the Germany work for the summer. Our first month was spent in the ci ty of Braunschweig. Our main work there in volved a specified visitation program to the mailboxes in our part of town. Much time was also spent by Gladwin and Jean Plett explain
ing to us the language, religion and cultural trends of the area. For the second month of our stay we mov ed to Seesen, where we worked with Jeff and Laural Ann Plett. Seesen does have a church (approximately 20 people), while Braunschweig does not, so, although we did keep in touch with the mailboxes, our work was more varied. Creating friendships in the church group, as well as our outreach work, kept us busy. Picking (and eating) fruit and celebrating birthdays, looking at slides, “grilling” for sup per and enjoying a family day together all
THE BAALS AND JEWS OF TODAY by Neil Rempel Sudan Interior Mission
Since involvement in world missions is not an option for a Christian today, there is a place for you in missions. Imagine the impact if each of us took this mandate seriously and applied it to the way we live our daily lives. In Psalm 96 we see that God’s desires should become our desires. God wants the world to sing a new song, the song of the redeemed. But the world, according to Romans 1, has sold out to the devil. If we are not thinking like God, then we won’t fit into world missions. Psalm 96 talks about singing to the Lord, praising His Name and proclaiming our salva tion. The Jews had not been singing, prais ing or proclaiming His salvation. I see a great parallel between present-day evangelicals and those Old Testament Jews. Their spiritual priorities had shifted. They had become like the Gentile world around them. I sometimes find myself thinking and acting like the world around me. Do you? Are we in danger of imitating the Israelites? Do we get caught in the upward spiral of materialism? If this is our priority, we are losing out and PAGE 6
on a downward spiral spiritually. We face the impact of today’s drive for self fulfilment. Too often we buy into that system. The Jews may have faced a physical decline; ours is more of a spiritual decline. Each of us is capable of telling others about the salvation God has given to us. Never undermine your subjective experience with God—tell it. We have to tell people who God is and of His marvelous deeds. But why don’t we do it? Probably because we may not real ly know who God is! We need to know the character of God. If we are going to know where we fit in, we have to know the desires of God and we have to know who God is—worthy of praise, full of glory. I think today’s Christians lack in the area of knowing who God is because we don’t take enough time. We flit in and out of His presence with casualness. Do we recognize His sovereignty? Or are we too much like the Jews, busy worshipping Baals? Our idols can take the form of a car, our real estate, our four walls. It’s a form of self worship, and we lose sight of God and cease
created those extra special times throughout our stay. This summer has shown me firsthand how several dozen churches in western Canada, united in one Conference, can produce much needed works of fruit around the world. The Board of Missions and our Conference as a whole are certainly worthy of praise. I would like to express appreciation to each individual of our churches, both young and old, for their prayers and support, for our short-term work and for the ongoing work. May we be en couraged to continue. Gerald Giesbrecht to proclaim His salvation when things get in the way. If we know His desires and His salvation, what will we do differently in our lives? The first response is worship. It isn’t only Sunday morning worship, it’s homage and reverence that we give to God throughout the week. It’s hard to worship God at home with rowdy kids, but it can be done. God is a holy God. He wants us to worship Him all week long. Service begins with worship. We will be willing to tell the nations that God reigns. Why do we fail in our witness? Because we fall down on our worship. Are your neighbors ready to face Christ as the judge? There is a lot to be done. Most of you can’t go overseas, so work at it here at home. What are the results if we don’t get involved? ’We will end up on the bench instesad of playing in the game. *We will lose our authenticity as a Chris tian. It is being a hypocrite. ’We will be poorly prepared for judgement when God would want to say, “Well done, thou good and faithful servant.” Editor’s Note
Based on a mission’s conference address, The Baals and Jews of Today has been rewritten for The Messenger by David Nadeau. Swan River, Man.
THE MESSENGER
Messenger News I !
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Vacation Bible School group at the Northern Fellowship Chapel in Creighton.
CHILDREN GO ON SAFARI.
Creighton, Sask.: During the mornings of August 21-25 the chapel building was bursting at the seams with children. Daily Vacation Bible School was on, with 63 children registered and a highest daily attendance of 59. This DVBS attendance is the highest here in recent years. Months before the children ever gathered, many people were working hard. Mary Ann Smith, VBS co-ordinator, was examining study materials and gathering craft supplies. The congregation was saving crafts supplies and piling them in the pastor’s office. Sunday school teachers and DVBS helpers were meeting to plan the week’s activities. This year the children went on a SonSeeker Safari, searching to know God and learning about The Lord’s Prayer. Each morning featured a short skit with Ace Finefellow, the safari leader (Brad Tokaruk), Miss Prissley (Mary Ann Smith) and Flash Tripod (Pastor Smith). The three learned to get along with each other and trust the map Ace Finefellow had. A special mural of giraffes and elephants provided a fitting background. Louise Tokaruk, one of the teachers and an artist by interest and gift, worked hard on the mural, safari jeep and a special poster edition of The Lord’s Prayer. Her work was especially notic ed and appreciated. Other teachers were Jan Imrie, Michelle Dyck, Mary Ann Smith and Deb Odegaard. Helpers included Brenda Banting, Robin Munro, Jan Borchardt, Cathy Dyck and Ryan Watkins. Many thanks to each of you! On Friday the children stayed for lunch and then were joined by family members for a final program. Awards were handed out for atten dance and memory work. A reporter from a local newspaper arrived SEPTEMBER 15, 1989
Louise Tokaruk, an artist by gift, painted this African mural for the SonSeeker Safari Vacation Bible School at the Creighton church.
one morning and a few days later an article and photo on the VBS at the chapel appeared in the paper. The pastor was quoted (correct ly) as being grateful to parents, saying, “We see ourselves as a church of the community and so are glad for the community support.” The coordinator, teachers, helpers and ac tors deserve a special thanks. They worked very hard during an especially hectic week. The children had fun while learning about our Lord and His model prayer. Hearing their laughter (even the enthusiastic stomping of feet during one chorus!) reminded us of how special children are and how worthwhile Vacation Bible School is. Terry Smith
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Left to right: Brad Tokaruk (Ace Finefellow, safari leader), Louise Tokaruk (mural artist and teacher), Mary Ann Smith (VBS coor dinator and Miss Prissley), Pastor Smith (Flash Tripod) helped set the scene for the SonSeeker Safari.
DVBS - MANY CHALLENGES MacGregor, Man.: Harvest is here again and we are thankful for the crops God has given us! We also had a time of seeding the first week of August. Our annual Vacation Bible School was held in cooperation with our neighbour ing church, Grace Fellowship. Although no harvesting was recorded, we trust the seed that was planted will grow and take root. Ap proximately 76 students, ages 4-14, were registered. Quite a few came from unchurch ed homes, a number with broken little lives. We were not prepared for this and had to re ly on the Lord to help us make the right, quick decisions and to give the right counsel. For example, what do you do with an un cooperative six-year-old who starts a fire on the bathroom floor? or the 14-year-old who comes and sits in the foyer for one session, crying softly, saying she has so much pain in side her heart? or five-year-old identical twins, who cry a lot, demand a lot of attention and get mad every time you mix up their names?
or the brother and sister who come, but won’t come inside? He tells the worker that he was kicked out of school for a whole year because of fighting - and he can beat up the kids that are older than he. His sister points her finger at him and says he’s going to get “the mark” and go to hell because he’s not a Christian. Our hearts ache for these kids and we know that only Jesus can heal all their disappoint ments in life. For the last three months our Sunday school changed its format and became the “SSSS” - Summer Sunday School Session. All the parents took turns telling the parables that Jesus taught and reading the Mary Slessor missionary story. Then our kids view ed an animated filmstrip that helped them understand the parable. The children are thoroughly enjoying the change of pace and listen attentively! August 27 will be the wind up for the SSSS, with a hayride. We are cer tain the little and not-so-little kids will enjoy (continued on page 8)
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PARENT/BABY DEDICATION Fort Garry, Man.: On Sunday, July 16, a parent/baby dedication was held during the morning worship service. Three sets of parents participated, with their children: Rob and Adele Rattray with twin sons, Christopher Price and Robert Scott; Bruce and Monica Friesen with daughter, Carly Maria; Mark and Heidy Friesen with son, Dawson Mark. It is our prayer that each one of these precious children will experience God’s love and that they will “bring Him hearts that love him.” As the song writer states, “The wise may bring their learning. The rich may bring their wealth . . . We have no wealth nor wisdom; What shall we children bring?” Several summer activities at the Fort Gany church have come and gone this season. On the weekend of June 23 the annual church camp took place at the Gimli Sunday School Mission Bible Camp. The coordinators, Doug and Pat Cattani and Dennis and Rose Reimer, had combined recreational and inspirational activities for the benefit of all. Some of us heard, for the first time, the elucidation of the text, “Old Mother Hubbard,” taken from Mother Goose Nursery Rhymes. During the inspirational session, Ed Friesen, the camp speaker, encouraged the church family to be “An Inviting Church,” a church where there is always a warm welcome for others in the circle. Our church family has increased with the reception of new members this year. Ac cepted this summer were John Friesen, Deb by Wiebe, Mark and Tish Hildebrandt, Howard and Donna Friesen and Doug and Maureen Friesen. As members of one body, we are all objects of the same divine love, call ed to serve one another in a self-giving love. A “welcome home” open house was held for Gladwin and Jean Plett at the home of Sid and Gladys Reimer on August 10. The Pletts are currently residing at the George Town Apartments on Pembina Hwy. and plan to return to Germany in November. Russell Loewen, MCC worker in St. John’s, Newfoundland, stopped in Winnipeg for a few days in June while enroute to a Vic tim Offender Reconciliation workshop in Min neapolis. During the Sunday school hour Russ shared with the class his work of
developing and implementing programs in the community and the prisons in Newfoundland. The programs are based on principles of restorative justice and non-violent resolution. The Loewens are also involved in MCC SELFHELP craft sales and Sunday school teaching in St. John’s. On August 20 the Region 7 churches held a combined worship service at the Fort Garry church. Although the plan had been to meet for an outdoor service in the La Barriere Park, the weather turned cool and the service was moved to the church. After the service, the picnic lunches were shared in the church basement. On Sunday afternoon, September 3, Glen and Betty Klassen celebrated their 25th wed ding anniversary with an “open house” at their home on Briarcliff Bay. The opportunity for friends and family to meet and visit with each other was much appreciated by the guests. Glen and Betty, together with their four children, have been a significant part of the church’s beginnings in Fort Garry. Lydia Loewen YOUTH CAMP
Kola, Man.: On August 18-20, we, the Kola Youth Group, went to Camp Jubilee, a camp north of Portage. While at Camp Jubilee we had lots of fun, despite the cold and rainy weather. The games were great, especially the ones we had during our meals. As for the meals, they were super. Our spiritual food was provided by Jim Penner. He spoke about the evidences of Satan at work in the world today, such as drugs, abortion and peer pressure. We learn ed that the best thing to do is to remain close to God and remember that without Him we cannot do anything. Suzanna Rempel
(MacGregor, corytinued)
this event, which is usually kept for the young people. Congratulations go out to our beloved pastoral couple. Menno and Aurelia Kroeker celebrated 40 years of togetherness on August 13, with their family in Riverton. Summer means our church is usually a lit tle emptier because of our people holidaying, but it also means kids, young and old, come home to see their parents, so we often get to renew acquaintances in the back foyer of our church. And that is one of the blessings of at tending church during the summer time! Elaine Giesbrecht PAGE 8
Lanna-Marie Enns was baptized at the La Crete Christian Fellowship on August 6. Left to right: Dave Siemens (Assistant Pastor), Lanna-Marie Enns, Arlyn Enns (In terim Pastor).
A FRUITFUL SEASON
La Crete, Alta.: Summer has slipped into fall and winter is approaching. From season to season God has continued to guide us. On August 6 Lanna-Marie Enns was bap tized by her brother, Arlyn Enns. Lanna-Marie is presently attending Moody Bible Institute in Chicago. We wish her God’s blessing and guidance. A sunny week. August 7-11, was special for children of our church and community. Daily Vacation Bible School was held from 9 a.m. to 2 p.m. each day. There were ten classes, from Kindergarten to grade 8. The record attendance was 96 students. A special program was held Friday night for parents and friends. August 16-20 saw twelve people from our youth group, along with three adults, volunteer their time to a work-week at Peace River Bible Institute. Milton Fast and his wife Gladys served in our church on August 27 as candidates for ministry here. The membership has invited them to work with us as our senior pastoral couple. During the evening service on the same day, Gerald Giesbrecht shared about his sum mer mission in Germany. It was exciting to hear what he had learned and how it affected his outlook on missions. Gerald and his sister Karen will be attending Nipawin Bible Institute this fall. September 3 was Promotion Sunday for the students in our Sunday school classes. Presently we have twelve classes, from Nursery to Intermediate 111, two youth classes, four adult classes and two mothers’ classes. God has blessed us richly through the privilege of attending Sunday school. Frieda Boehlig (for L. Koop)
MCC 1989 RELIEF SALE DATES A Parent/Child Dedication Service was held in Swift Current on August 27, 1989. Left to right: Pastor and Mrs. John Toews, Allyson and Rod Grose with Shayne.
Manitoba September 23, Morris British Columbia September 30, Prince George
THE MESSENGER
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Leonard Reiss bringing the message.
Hard-working Peter patiently waiting his turn.
FIRST-TIME FAMILY CAMP HELD Wymark, Sask.: A first-time Wymark fami ly camp was held August 11 to 13 at Cypress, Sask., south of Maple Creek. The setting was beautiful, the weather was perfect and there were no mosquitoes. It was a wonderful break away from work, a time set aside for listen ing and sharing. Of course, there was some work involved - managing the camp, cook ing and cleaning up, etc. Rev. Leonard Reiss of the Woodrow Gospel Chapel gave enthusiastic down-toearth messages on the subject, “Portraits of the Family,” including “Problems of the Fami ly,” Priorities in the Family” and “Positive Pur pose for Families.” A hearty thank you to the Reisses for coming and sharing. The weekend also included a lot of sing ing, some special numbers and a film, “A Man Called Norman.” We praise the Lord for a blessed time together. Jacob M. Fehr
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Susie teiiing Ernie, “Leave some mash ed potatoes for Talita."
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Ed Friesen thanking the Reisses for coming and sharing to make the camp such a blessed time.
Horseshoes was a favorite at family camp.
The weather was perfect for a ball game at the family camp.
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Bill Froese walking a pole across a deep ravine (his wife watching, of course).
Geraid isn’t hungry; he’s busy showing off the baby.
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milestone, the children gave a stately family collage to a special couple which will portray each of the nine families who call Aunt Margaret and Uncle Cornie their parents. Harold Plett
Births BOSCHMAN - to Jim and Audrey Boschman of MacGregor. Man., a son, Andrew James, on April 1, 1989.
Cornie P. and Margaret Plett celebrated their 50th wedding anniversary on June 25, 1989 at the Prairie Rose Church.
WICHERS - to Rob and Joanell Wichers of Anola, Man., a daughter. Jessica Ruth, on July 17, 1989.
GOLDEN WEDDING CELEBRATED
FRIESEN - to Mark and Heidy Friesen of Winnipeg, Man., a son, Dawson Mark, on June 8, 1989.
Landmark, Man.,: Cornie P. Plett counted the wooden blocks that he had just cut. Yes, exactly enough for one more ornamental wishing well! But now they must be put away. It is time for coffee and then off to Frank D. Reimers. He was depending on them, among others, to take him to the dialysis center in Winnipeg. Puttering around in his shop, or helping his sons on the farm, his mind kept on returning to a very special up-coming event. On June 25, 1989 he and his wife Margaret would be married fifty years, hav ing enjoyed good health. The warm June sun seemed to smile with God’s blessing on this special celebration at the Prairie Rose Church. It was exactly on this date in 1939 that their lives together had started. The delicious supper seemed to be right at their former farmhouse in Willow Ridge (four miles west of Landmark) enhancing the honoured couple was a replica painting of it with trees in the background. Here they raised their family of nine, now all involved in the Lord’s work. Grandchildren and all could hardly wait for the program to begin upstairs; they had come prepared. Good old-fashioned hymns, like “All the Way My Saviour Leads Me” and “Jesus, Keep Me Near the Cross,” and others graced the program. Tasteful and at times hilarious poetry and reminiscing enriched the occasion. Reference was made to clearing driveways in winter, helping cut firewood, tak ing the neighbour out for coffee and the bus driver that the children and parents ap preciated (even two years beyond retirement age). It was quite evident that the parents had a unique way of staying in touch with the grandchildren as well. Things like a weekend family gathering at the lake or a trip to McDonalds must inevitably contribute to this. Their love and ministry reached out to the neighbours, the seniors and the lonely. In short, they had time for their loved ones and others. Or, as has been said, “They are a deacon couple that just have not been elected.” In remembrance of ths memorable
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HILDEBRAND - to Louis and Brigitte Hildebrand of Landmark, Man., a son, Myles Taylor, on July 25, 1989.
FRIESEN ■ to Bruce and Monica Friesen of Win nipeg, Man., a daughter, Carly Maria, on May 17. 1989.
Weddings DYCK - PLETT: John, son of Peter and Margaretha Dyck of Aylmer, Ont., was married on August 26, 1989 to Ladine, daughter of Clarence and Linda Plett of Blumenort, Man. The wedding took place at the Blumenort EMC, with Bill Wiebe of Aylmer (missionary to Mexico) of ficiating. The couple is making their home in Aylmer.
DUECK — BARBER: Conrad, son of John and Tina Dueck of Blumenort, Man., and Ruth, daughter of Robert and Carole Barber of Winnipeg. Man., were married at the Broadway Baptist Church in Winnipeg on August 19. 1989. Bruce and Linda Watson-Burgess of Winnipeg officiated. The couple is making their home in Winnipeg. DYCK-ALLCHIN: Scott, son of Marv and Carol Dyck of Moose Jaw. Sask., and Bonnie, daughter of Neil and Gloria Allchin of Hudson Bay. Sask., were married on June 10. 1989. The wedding took place at the Pineridge Fellowship Chapel in Hud son Bay. with Marv Dyck, father of the groom, of ficiating. The couple is making their home in Saska toon. Sask. WIEBE-PLETT: Conrad, son of Bernard and Ed na Wiebe of Anola. Man., and Lavina, daughter of Harvey and Anne Plett of Ridgewood, Man., were married on August 12, 1989. The wedding took place at the E.M. Church in Blumenort, Man., with Leonard Barkman of Pansy, Man. officiating. ROGERS-HAM: Mark, son of George and Evelyn Rogers of MacGregor, Man., was married on July 8. 1989 to Tracy, daughter of Paul and Gail Ham of Sidney, Man. The wedding took place in Carberry, Man., with Jack Heppner of Steinbach, Man. officiating. The couple is residing in Winnipeg, Man. ESAU-MILLS: Gary, son of Mr. and Mrs. John Esau of Winnipeg, Man., and Sharon, daughter of Mr. and Mrs. Robert Mills, also of Winnipeg, were married on July 15, 1989 at the Crestview Fellowship in Winnipeg, with Ben Friesen of Stein bach, Man. officiating. The couple is making their home in Winnipeg.
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Susan and Neil Wiebe
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MCC VOLUNTEERS LEARN FROM CENTRAL AMERICAN REFUGEE FRIENDS AKRON, Pa. - When Neil and Susan Wiebe, former Mennonitc Central Com mittee (MCC) workers here, drove three Central American men from here to Com er, Ga. last fall, they quickly made friends with the men and learned about Jubilee Partners. Jubilee Partners is a Christian community in Comer where refugees like these men spend time on their Over ground Railroad pilgrimage toward Canada. The men are seeking asylum in North America and needed to go to Georgia for an interview with the Canadian Con sulate. They have been accepted for im migration by Canada and are living in the United States awaiting visas needed to enter the country. Manuel Pacheco and Jose VillaltaLopez, who are from El Salvador, live with church hosts in Pennsylvania and West Virginia. Lazaro Sanchez, who is from Honduras, travelled from Comer back to Lancaster, Pa., with the Wiebes, where he met his new hosts. “During the trip we exchanged languages a bit,” reported Wiebes, who are from Steinbach, Man., where they are members of the Evangelical Mennonite Church. “Before we reached Harrison burg, Va., Manuel knew all the words for parts of our car and many words for pieces of passing scenery. We learned Spanish names for the days of the week, months of the year and other items as well.” “They were eager to tell us about Jubilee Partners,” said Wiebes. “They described the setting and the people they had come to love.” Some refugees stay at Jubilee only until a host church is found; others stay for up to four months. “Jubilee becomes a home to them, and many are able to regain their self-esteem so they can again reach out with renewed con fidence,” said Wiebes. Facilities at Jubilee Partners are located on 200 acres of wooded, rolling farmland THE MESSENGER
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and include a main building, office, library, staff houses, playground, volleyball and basketball courts and five selfcontained lodges for refugee housing. There is also a school building and several meeting rooms. The setting “brings heal ing” to the refugees, say Wiebes. A bus parked on the campus makes regular trips to south Texas, bringing refugees from the border. “We want to thank MCC for offering us this educational experience in another area of service,” said Wiebes, who have completed two short-term volunteer assignments with MCC. Neil has worked as a stock clerk and trucker with MCC’s SELFHELP Crafts program and on MCC’s maintenance crew in Akron, Pa. Susan was a clerk at the SELFHELP Crafts store in Ephrata, Pa. “We learned on this trip that these peo ple are really searching for a future with an opportunity for a normal life free from fear. We encourage churches to open their homes to provide the help they need until they can find safety in Canada or the United States.” MCC supports the work of Jubilee Part ners and the Overground Railroad in a partnership arrangement with MCC U.S. Immigration and Refugee Program. This project secures the money needed to get refugees out of detention, finds host churches, and provides legal advice and transportation.
Book Review Wonders and the Word: An Ex amination of Issues Raised by John Wimber and the Vineyard Movement, edited by James R. Cog gins and Paul G. Hiebert (Winnipeg, MB: Kindred Press, 1989), reviewed by Al Hiebert. Professor of Philosophy and Theology, Winnipeg Bible College. ►
The current “signs and wonders” move ment is generating major new interest in charismatic phenomena in general and in healing in particular. The dozen essays in this timely anthology provide a wise, balanced historical and theological perspective on this movement that is such a positive renewal force for many in Christ’s body today, while splitting many churches and other Christian organizations in the process. All of the writers recognize many valid aspects to the charismatic-Vineyard move ment. Several challenge readers to be more open to these. None argue that the “sign gifts” have ceased with the completion of the
SEPTEMBER 15, 1989
biblical canon (the “cessationist” strawman view that charismatic-Vineyard advocates label those who raise concerns about their em phases). Most, however, urge caution in criti ques that may elicit from Vineyard enthusiasts the complaint that “Christians should not throw stones at each other.” The editors point out that they cannot leave Wimber and his movement alone because “they will not leave us alone” (p. 7), because they have “shown an almost callous disregard for the unity of the church” (p. 10), because of the need to minister to “those who are disillusioned, confused and despairing” due to their not seeing the signs and wonders the movement has taught them to expect (p. 11), and because of the need to expound biblical truth in the area of the ideas raised by Wimber (p. 12).
An opening section introduces Wimber, his message and his movement and shares eight anonymous first-person testimonials of in dividuals’ experiences with the movement. In the “Historical Considerations” section, Abraham Friesen parallels Wimber with Thomas Muentzer and medieval mystics such as John Tauler who subordinated the Word to their mystical experience of the Spirit. Vic tor Doerksen shows both strengths and weaknesses of historical Pietism relevant here. The role of emotions in past revivals, argues Levi Keidel, have led to such mixed results that they cannot be “used as the criteria for deciding what is right and wrong” (p. 51). Pentecostal-turned-Angelican historian Don Lewis describes seven positive aspects he gladly affirms and ten “legitimate concerns that need voicing” (p. 61). In the “Theological Considerations” section John Vooys sees “little ground for dispute” with Wimber’s basic evangelical and biblical theology and his method of interpreting Scrip ture. He asks: “Could this new movement in the 1980s be intended to revitalize God’s church again?” (p. 68). John Schmidt’s four points of affirmation, five “problematic areas” and six “practical questions” add to Lewis’ earlier similar essay. Tim Geddert argues for three models of heal ing. Sometimes the effect of prayer is to change circumstances so that the sick person is dramatically healed (Elijah model of James 5); sometimes it is to change character so we learn to persevere and to trust the sovereign ty of God (Job model); and sometimes it is to change priorities (Psalm 73). The Great Commission, the purpose of the Holy Spirit, and the biblical evidence of a spirit-filled life all focus on glorifying God, ac cording to John B. Toews’ argument—not on “power manifestations” (p. 97). Art Glasser notes that as a missionary in Asia he was “often confronted with signs and wonders, tongues and exorcisms, but these were largely found in Buddhism and Hin duism” (p. 99). His major concern is that the “present great interest in the miraculous can
easily divert attention from the cross of Christ” (p. 100). In my estimate the best essay in print on this subject is Paul Hiebert’s concluding essay. He develops a helpful theology of God’s work in our everyday lives, including a more biblical theology of the kingdom of God, of power, of discernment, and of suffering and death than is offered by Wimber. He warns of dangers in Vineyard theology such as basing theology on experience, self-centeredness, confusing reports with reality, using God’s power as magic, reinforcing secularism, im balance, increasing the burden on those who are not healed, and exalting a human leader. He concludes with a very positive discussion of biblical healing ministries in the church, in cluding pastoral, teaching and prophetic ministries. While the volume suffers from some of the normal weaknesses of an anthology (e.g., some unevenness in the quality of the discus sion, some redundancies between articles, even some divergent perspectives—which im prove its balance of treatment), 1 heartily agree with the back cover comment: “This volume will inspire, challenge and provoke thought. Must reading for all who have a concern for the Church of Jesus Christ.”
PASTOR The Evangelical Fellowship Church (EMC) of Steinbach, Manitoba is inviting applications for the position of pastor.
Please contact: Ken Toews Box 1863 Steinbach, Man. ROA 2AO (204)326-3307
You are invited to the
30th ANNIVERSARY CELEBRATION of the Morris Fellowship Chapel on September 24, 1989
Morning Service at 10:45 Program of praise and fellowship with reminiscing at 2:30 p.m.
Noon meal and faspa will be served. All former male choir members are asked to sing. Practice will be at 2 p.m.
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From the Editor Guest Editorial
THE NARROW WAY WHEN JESUS SAID, “ . . . small is the gate and nar row is the road that leads to life, and only a few find it” (Matthew 7:14), what did He mean? Or when he described the other way as “wide is the gate and broad is the road that leads to destruction and many enter through it” (Matt. 7:13), what was He trying to say? Was he describing space or room? Chesterton wrote about the two roads as one leading to a definite place in time, whereas the other leads nowhere, only out into the wilderness. There is room for all ideas and activities. What does a broad road and a narrow road suggest to your mind? I recall thinking that the narrow way was very restrictive. Of all activities, only a few were allowed, whereas on the broad way there was more choice. As a matter of fact, all things were permitted. There was some truth in my concept of the broad way but the narrow way somehow got a twisted perspective. It became restrictive, unappealing, not allowing for real life situa tions and one that might be okay for older folk but not for exuberant youth. Is that the message Jesus intended to give to His followers? The broad road is not broad in the sense of the amount of activity or variety in the number of different activities. There is variety in entertainment: sports, drama, music, motion pictures; and in sports: hockey, ball games, boxing, table tennis, checkers, chess. Some sports or games are physically active - hockey, for exam ple. Others, such as chess, need more mental activity. There are some games, such as crokinole, that need little of either, mental or physical activity. But that is not the criteria to be used as to whether it belongs to the narrow or the broad way. One should note that the narrow way may well have as many activities and certainly bring as much joy and satisfaction as the broad way. “Everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer” (I Tim. 4:4). One must recognize that the whole creation in its goodness fits on the narrow way, for God pronounced it good. In creation you may observe puppies playing, bear
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cubs wrestling and porpoises playing tag. Now, humans do not need to look to the animal world for examples but it may well be instructive. Much can be learned from nature. Now back to our quest to determine the meaning of narrow and wide, referring to the two ways, one leading to eternal life and the other to destruction. One should be aware that the Pharisees with all their prescribed ways of limiting activity were on the broad way and not the nanow. Let me quote Matthew 23:13, “Woe to you teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to.” The broad way is broad because on it there must be room for each individual to have a rodeo with his own ego. That is what Isaiah refers to in 53:6, “We all, like sheep, have gone astray, each of us has turned to his own way.” That is why it needs to be broad and that is why on that way there is much strife. It is only God’s power and grace, by limiting evil, that keeps mankind alive. It seems to me that war is a perfect example of each person having his own way, and I would like to avoid that if I can. The narrow way is narrow simply because it has its direction and goals set by one will, the will of our heavenly Father. We pray, “Our Father in heaven . . . i;our will be done on earth as it is in heaven" (Matt. 6:9b,10). This is the exact opposite of each one having his own way; here all are following the one way. On this narrow way there is direction and fulfillment for young and old. Here children find hap piness, teenagers discover meaning, single people realize fullness of life, parents see hope in bringing up a family, and senior folk have their fears calmed. It is this narrow way that Jesus prayed for in the garden when he said, “Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Luke 22:42). May this be your prayer and mine as we walk the narrow way. John Koop
THE MESSENGER