AUG. 29, 1969
VOL. 7. NO. 18
EVANGELICAL MENNONITE
CONFERENCE
John Bunyan in his classic Pilgrim’s Progress describes the man with a muckrake in his hand. He could “look no way but downwards.” Although one stood over him offering him a celestial crown, the muckraker did not look up but continued to rake to himself the straws, the small sticks, and dust off the floor. Bunyan says-this shows his carnal mind. All of us must beware of muckraking. Bunyan referred to muck as earthly things in contrast to eternal or heavenly things. Muck is usually defined today as anything which injures or tends to injure the reputation or standing of another. It may be truth but truth publicized to hurt another. Thus a muckraker is one who searches out and seeks to expose publicly real or apparent misconduct and failing on the part of another, (usually a leader). Today muckraking seems popular. Some even attempt to prove their own orthodoxy by digging up the muck in other people’s lives. It probably, as Bunyan says, “shows the carnal mind.” But even the most successful muckraker is a complete failure in the end because he finally con cludes his lifework with only a pile of dirt. He uses his hours and days searching out that which injures instead of helps. Muckraking still has its first soul to win for the right and its first soul to keep from the wrong. So it is that writers, preachers, teachers, par ents, really all of us, must beware of being muckrakers. Following is a parable which may serve as warning to us all. Now it came to pass on a certain day a man set out to find muck. And lo, he was exceedingly successful. From the start he found plenty of as sistance. Muck is everywhere people live and thus it did not take shape eyesight or insight to find it. And the man’s aim was to collect it and pile it as
high as he could.
In his search for muck he dug into the writings and lives of small and great. And behold he found that all made mistakes in judgment and thought. As in even the grandest house some dust is seen, so also in the grandest life some muck can be sight ed. Abraham lied, Jacob deceived, Thomas doubted, Peter denied, Moses bcame angry, and lo, even Noah, the first man called righteous by God, was guilty of immorality. TTius this man decided to limit his search for muck to the living, even those of his own brethren. And behold he found much muck, for he picked out each picayune word and phrase which “perhaps” pointed to some muck. Straightway his pile of muck became higher and higher. Because his business grew so rapidly
and others liked the muck, he gave much time to finding more. Muckraking became his major work. When it was still a small pile, some thought he dug for and discovered gold. But when the pile became large, more and more understood it was only muck he was piling up. Now it came to pass that in his finding of muck none escaped his scrutinizing eye. Only he him self was safe. For he had an eye to see muck every where. Thus even those who were his best help ers at first gradually slunk away until the man, was left alone in his muckraking. But still he kept at it. In fact, now he developed a religious fervor about it all. People must be made to see muck. People must be saved from muck even if they never imagined it existed. So he sent sam ples all over the land. He spoke of muck on radio. He described muck on literature. And he put muck on public display with a leurge sign, “Learn more about muck.” Now behold, as the muck pile became higher and higher, a long shadow fell around. The higher the muck pile became, the more the sun was shut out. For the man who raked muck was shutting out light. His interest was muck, not light. His eyes did not see the gathering darkness, for his eyes became accustomed to the dark. Finally he found he could gather muck best in the dark. And behold he had built a mountain of muck around so that he himself could no longer look or climb over it. Furthermore, he never lifted his eyes from the ground. Now it came to* pass that the muckraker became old. He had many fears. He ached from muck di sease. For life was almost over and lo, all he had accomplished was gathering a large pile of muck. His life was wasted on this. When he died, folks who couldn’t remember his name simply said, “Behold the muckraker is dead.” Thereafter, when anyone inquired about the meaning of the pile of muck, people answered, “That pile of muck was gathered by a man who spent his life raking muck.” The muck remained but the man was simply called the muckraker. —John Drescher CONTRIBUTORS:
John Rempel, writer of “Footwashing; Victory Through Humiliation.” is a member of the Kitchener (Ontario M. B. church). The article first appeared in the Christian Leader. John Drescher, '"The Muckraker. A Successful Failure,” is the editor of Gospel Herald, Scottdale, Pennsylvania. Mrs. Laura Siemens “Are You Ever Lonely?’’ is a housewife and mother living at Kola, Manitoba. CHURCH NEW’S: Rosenort EMC, Johnny Loewen; Rosenort Fellowship, P. J. B. Reimer; Kola, Laura Siemens; Mor ris, Mrs. Eva Kroeker; Crestview, Mrs. Doreen Loewen; Kamsack. Mrs. C. F. Dueck; Swift Current, Mrs. Pauline Schlamp.
’The Messenger is the publication of the Evangelical Mennonite Conference. Its purple is to Inform, instruct and inspire. In form as to what is going on in the Conference. Instruct in Godliness and victorious living. Inspire to earnestly contend for the faith. All correspondence should be addressed to the Editor D. K. Schellenberg. Views expressed in Letters to the Editor are not necessarily those of the editor nor of the paper. Unpublished letters are not returned except by request. Subscription; Members pay through their church. Non-members $1.00 per year. THE MESSENGER. Published every other week by Evangelical Mennonite Conference, Board of Education and Publication, Box 1268, Steinbach, Manitoba. Second Class Mail, RegistraUon Number 0591. Undeliverable copies, change of address and new subscriptions should be mailed to the above address.
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THE MESSENGER
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FOOTWASHING Humiliation by John Rempel
The signs and deeds of Jesus are enactments of a way of life which He revealed and to which He called men in the Gospels. The background for our understanding the significance of Jesus washing his disciples’ feet comes from the first twelve chapters of John. Lightfoot points out that teaching and act ing always illuminate one another in Jesus’ ministry as portrayed in the Gospel of John. His act of foot washing was the confirmation of a way of life which He had been trying to make visible to all whom He met during His years of public ministry. John 13: 1-18 John begins this story by telling us that Jesus’ hour was come (13:1), a time that has been near ing on the horizon throughout the preceding chap ters of John. It is time for His ministry to be ended, to be fulfilled. He rises to show the disciples what this will mean. His getting up is unexpected to all. Perhaps the customary washing of feet had already taken place, perhaps the self-centered man had neglected it (see Lk. 22:24ff), perhaps it had been substituted for during Passover by handwash ing. In any case, all are taken aback by the humili ation which their Master suddenly takes upon him self. The author is obviously intrigued by the unex pected drama which he records. His words follow the movements of Jesus like a movie camera (13: 4, 5). Peter was probably not the first one to whom Jesus came and had gathered himself sufficiently to protest (v. 6). He may have thought that Jesus was unaware of the humiliation of such an act or he may have been jarred from his earlier conver sation and aspiration to benefit from the kingly conquest of Christ. (Lk. 22:24ff). They begin to argue and Peter discovers the singleness of purpose with which Jesus approaches him (see v. 3). Textual evidence suggests that Jesus arose dur ing the meal. The time of Jesus’ act was unexpected, and though the finality of the “hour” pressed in on Him. His response seems to have been prompted in an immediate sense by the behaviour of His fol lowers. 'This study assumes this account to be a parallel of the Synoptics (Mt. 26:21, Mk. 14:18, Lk. 22:21) at which time it is announced, as in John, that Judas will betray his Master. If one accepts this assumption, the backdrop for Jesus’ response becomes apparent. 'The threat of death is before Him, the threat of ultimate humiliation, and yet His callous companions busy themselves with the game of one-up-manship.” The heart of Judas is hardened against him. Jesus is distressed that to a man, “they were ready to fight for a thnone, but not for a towel.” And so, in His August 29, 1969
“mysterious condescension,” it is He who takes the towel. It is with a towel that He confronts the evil surrounding him. The question of whether footwashing is por trayed in John as an act of physical cleansing or moral purifying is raised by most commentators. What Jesus did was very physical — even vulgar by modem taste. He got the sweat and grime off a man’s feet. We see how this very act arrested His friends (vv. 10-11). The painstaking way in which the author presents what Jesus has done tells us more about the character and intent of this man than pages of theological erudition ever could. The act itself conveys what Jesus has in mind: He states clearly that Peter’s refusal to have his feet washed separates him from having a part in Christ (v. 8). The condition of their oneness is that Peter ac cepts Jesus’ humiliation in this deed. Yet there is another side to what is happening. We recall that the Master’s response here was to the messianic ambitions of His followers and that in His rising from the table He was rejecting what they still sought and choosing a very different way. "The perplextity of the disciples tells us that they saw something unusual and foreboding in what their lord set about to do. For Judas this scene is full confirmation of his earlier accusations of the fool ish way Jesus seemed to be taking. The lesson of chapter 13 is not merely one in condescension, as thought Chrysostom. In one sense it precedes the Christian meaning of baptism be cause it foreshadows Christ’s obedience unto death.
It is the proclamation that salvation will come no other way but through the humiliation of the Son of God. If anyone, as we see with Peter, presumes to reject His self-sacrifice (Jn. 10:17, 18) he will never grasp how it is that God’s love in Christ becomes victor over evil (see Rev. 5). “Consequent ly, the washing of the disciples’ feet rests upon and interprets the death of the Lord, and is not a de tach^ action containing in itself merely an ethical lesson.” On this point the terms of our text, “wash” and “clean” suggest that in Jesus’ loving self- giv ing we are cleansed from sin. In addition to the fore shadowing aspect outlined above, footwashing is usually seen to be a dramatization of how the continuing sin of believers (i.e., those who accept Christ’s humiliation) is dealt with. “By this we know love, that he laid down his life for us: and we ought to lay down our lives for the brethren.” (I Jn. 3:16) There is no equivoca tion here as to what the laying down of Jesus’ life means for His followers. In washing one another’s feet as their Lord and Master gave example, they in deed become servants of one another and “so fulfill the law of Christ” (Gal. 6:2). The Early Church Throughout the history of the church, Jesus’ act of footwashing has recalled to Christians the new commandment which He gave in His final discourses. The feast day celebrating the events of John 13 is called “Maunday Thursday,” in deri vation from the idea of the new commandment. Until modern times the Catholic churches have carried on a ritualistic washing of beggars’ feet on that day. While this fact does not answer all the questions about the socalled “silence” of the early church concerning this act, it does point to an un broken association between the new commandment and the act of fcotwashing both by Jesus and His discioles. The only explicit reference to footwashing in the New Testament is in I Timothy 5:10, where widows (who it seems were deaconeses) are of good character and in good relation with the bro therhood if, among other things, they have washed the saints’ feet. As in the case of John 13 itself, the question is again raised as to whether footwash ing here was a customary act of hospitality or not. Various attempts have been made to answer the question from cultural history. The point which remains no matter which solution is found most acceptable is that the practice recalls the humilia tion which Jesus’ love took upon itself and the com mandment to love thusly which Jesus gave to His followers. Once we venture beyond the confines of the New Testament, the references to footwashing found in the early church are plenteous, but alas, so are the problems connected with them. The in fluence of sacramentalism, which in its extremes turned to magical ways of appropriating grace, added a confusing dimension. Since footwashing too was an act of cleansing, its relation to baptism was uncertain. The Mennonites In trying to recover the way of life in the New Testament church, the Anabaptists came up with the conviction that the church was a conve-
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nanted community of believers. It is on that basis that they seem to have found varying degrees of significance in foot washing. P. M. Friesen claims that the Mennonites com ing to Prussia in the 18th century encountered Bohemian Brethren from Silesia and Bohemia who practiced believer’s baptism and it was from them and their understanding of the church that they adapted the rite of footwashing. The whole in fluence is traced back by him to the Waldensians. Whether as a result of historical continuity or not ,we know from their writings that Menno, Dirk, Marpeck, and Hubmaier all felt footwashing should be part of the life of the church. Hubmaier, whose conviction it was that baptism implied not only coming to faith individually but coming into the company and discipline of God’s people, re cords that footwashing and discipline is practiced by the churches of his association after baptism and communion. Dirks’ Enschiriden emphasizes, “it reminds us of being cleansed by Christ” — foot washing here being seen as a witness to the way in which the believer’s sins are dealt with; by the hu mility of Christ. This humility becomes the pattern of how believers live toward one another. In general two emphases were given to the rite by Mennonites, neither of which was original. The first is the humility of Christ. The act embodied and witnessed to a person’s willingness to stand in the brotherhood as one who gave himself to others. Among themselves Christians were to help each other in their commitment to services so that to gether they would have a witness of love before the wortd. The second is the idea of being washed by Christ, rather than being an imitator of him. This takes up the question on which the early church floundered. Their non-sacramental view came out as follows: baptism witnesses to the fact that we have been washed of our sin and restored to God; footwashing witnesses to the fact that we must continue to be cleansed and are thus restored to a gracious relationship with God and with our neigh bor. With these two sides to our understanding, which can be substantiated from the text, foot washing becomes the witness we give one another that our oneness in the brotherhood is not of our doing: it is the initiative of the one who humbled himself. And precisely because He humbled Him self and has been exalted by God, our servant stance toward one another and the world is not in vain. It is the winsome way of God’s love and those who follow it shall be blessed (Jn. 13:17). Whenever the Mennonite commitment to the believer’s church has weakened, the practice of footwashing has seemed to lose relevance. This took place in Dutch, North German, and Russian circles during the 19th century. The opposite axiom ■is, of course, not true, viz., that wherever the com munal life of the church is strong, footwashing will be practiced. From earliest times until the present, pietistic and liberal influences have brought new life into the Mennonite church and since many of these groups interpreted the Bible differently, prac ticed infant baptism, etc. the usage was not always seen as a mark of the faithful church. THE MESSENGER
k
r
The Mennonite Brethren The emergence of the Mennonite Brethren Church in Russia in 1860 furnishes a fascinating case study. For years the hierarchical structure of the church had been strengthened, the congrega tions did not exercise discipline in many cases, and doctrine received more emphasis than faith in preparation for baptism. Eighteen men, their hearts swayed by pietism and their minds by Anabaptism, decided that the only way to become again the true church was to abandon the institutional church. Their Ausgangsschrift pleaded for a return to a New Testament community of faith as understood by the Ana baptists. The most succinct statement on footwash ing is found in this treatise, one which led to the parting of the ways with their Baptist and Darbyist colleagues. Concerning the Washing of Feet we confess that it ought to be observed as instituted by the Lord Jesus according to John 13 and that in deed and not in knowledge of it true happi ness i.s found. (Translation of German). The inference here is that footwashing binds us to a life of doing by recalling to us the power of Jesus’ humble act of footwashing that we find our selves binding one another to this style of life; not in the idea of it. Either in an attempt to free people from a merely formal participation in the way of humility or for aesthetic reasons, many German-Russian Mennonite leaders emphasize the spirit (idea) but not the act of footwashing. They seem to have for gotten about the power of an enactment which brought the book of John to a standstill. Conclusions The drama of this unusual passage arrests the reader immediately and yet we do not easily find ourselves caught up in the action. Footwashing is unusual for us not only in the way and at the time it was performed at the last supper of our Lord. The very act is distant from us. It is simply not a customary symbol of hospitality in our culture. And so, in an attempt to recapture the impact of Jesus’ humiliation before men we are tempted to discard the act for fear that it might keep us from the meaning. This concern deserves serious attention. The situation that we have studied presents in bold form a problem Christians of subsequent centuries have always found with the Bible: it happened in the first century; our life happens in the 20th. A completely literalistic approach does violence to the intention of the New Testament. We are not to give up our freedom in Christ for a mimicking of every act of the apostles and every social con dition of the age. It is to be remembered that such was not the concern of the Anabaptists. They insisted that the teachings and commandments of Jesus be taken seriously and literally. Thus it was that they arrived at their understanding of the Sermon on the Mount, and of footwashing. In the Gospel of John the author commonly contrasts “knowing” with “believing”, suggesting that Jesus calls men not to know ideas but to have faith in a Man. Here, the opposite of knowing which August 29, 1969
Jesus judges as insufficient of itself, is doing (v. 17). It is the act which conveys what Jesus had in mind and on which He bas^ His teaching. He states clearly that Peter’s refusal to have his feet washed separates him from having a part in Christ (v. 8). The condition of their oneness is that Peter accept Jesus’ humiliation in this deed. It is because of the humiliation of Jesus that He exalted and that He is able to cleanse us “seventy times seven” from Sin which enters our life. In this act we show forth to one another that it was He who did this for us so that we might do it for one another. This is why we do it for one an other, as an act of witness and commitment (w. 1417), rather than in a nonreciprocal fashion as an act of meritDifferent men find meaning in different forms; and so the argument might be ended. Yet in this rare instance Jesus is explicit. He gives an injunction. He enjoins a specific act upon ^1 who confess Him. For Him, and for all of His disciples, including Ju das, it is an unforgettable encounter. There is some thing about the power of this act which speaks of unequivocation! There is, of course, nothing sacred about the act of footwashing in itself, yet in becoming man Jesus took this enactment and told His story with it, a story of love that was to become the inherit ance of His church. It is part of Heilsgeschichtf md carries meaning as long as men shall know that Jesus Christ came “for us men emd for our salva tion.” One need in no wise be a sacramentalist to value highly the acts which Jesus did and which He gave as an example for His followers. It was in this act — after months of only partly successful teach ing — that Jesus silenced the desire of His follow ers for thrones and for a Zealot master. Their Mas ter had all the marks of a slave. He gave those who would follow Him no option but to be likewise (v. 16). There is something about the bold act of foot washing which states its own case, sets a pattern, bends the proud will, gives expression to mutual loyalty in ways that words stammer to express. Because this act is in the stream of salvation history it always focuses upon Jesus; it is different from any appropriate act of love because it recalls imm^iately the Giver of that love. In it we say to one another that we can love because He first lov ed us. It focuses our ethical life on Christ because it grounds it in His continual cleansing. It exposes our Zea'lot mentality and instructs us again that the victory of our God is one that comes through humi liation. In John 13, an act becomes a promise of fidelity to a certain way, a power that bewilders selfish de signs. It is only enactments which make explicit those things which normally remain within the vagaries of life and are easy to evade. We are threatened by the physical contact, the vulgarity, the utter abandonment of reservation that are part of footwashing. Christ would teach us through our unequivocal obedience in washing one another’s feet that once a man has set his hand to the plow, he cannot turn back.
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ss Six Members Received at Mafeking
Seen here at the Mafeking Fellowship chapel are, front row, Mr. and Mrs. Russel Wotton, Mr. and Mrs. An drew Friesen. Back row, Rev. Ben Friesen, Jake Warkentin and Erwin Harnns
Greetings with 2 Cor. 2:14 “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the Saviour of his knowledge by us in every place.’’ How wonderful to know that with Christ we are always on the winning side. The weekend of June 13-15 was
truly a highlight and milestone in the history of the Mafeking Fel lowship Chapel. We were privi leged to have Rev. Ben Friesen conduct a series of evangelistic meetings. Then on Sunday, June 15 we had a baptismal service in the morning and also the recep tion of members into our fellow-
ship. Mr. and Mrs. Russell Wotton, upon their request were baptised on the confession of their faith and also upon their request became members of the Evangelical Mennonite Conference. They were then received as members at the Mafe king Fellowship Chapel. Mr. Jake Warkentin also becanie a member of our chapel. Mr. Ervin Harms, my wife and myself were received as associate members. This brings the total membership of the Mafe king Fellowship Chapel to eleven members. The Lord willing we will receive two more couples as members in the near future. We praise the Lord for the growth of our membership and are looking forward to serving Him together. We were also privileged to have Bro. Ben Friesen serve us at the Lord’s Supper. This was a time when We were again reminded of what the Lord had done for us and also drew us as members clos er together in Christian love. Some of our members have left us for the summer months but we are happy for the visitors which came to fill their place. This fall upon the return of our members we want to reorganize our church program and be a more effective witness for Christ in the town of Mafeking and surrounding areas. I was happy to be able to help at the Steeprock Bay Bible Camp as counsellor for 2 weeks and camp pastor another week. I real ly enjoyed teaching the Indian boys and girls lessons from God’s Word. Yours for His service. The Andrew Friesens.
Over 120 Children Attend Kola Camp The Kola Bible Camp was held on July 9-13. Due to rain camp started late. Over 120 children from Gris wold, Pipestone Reserve and Bird tail Reserve attended. There were eleven cars full from Griswold alone. Rev. Elmer Reimer was Camp Director again. Counsellors were Mr. and Mrs. Frank Braun Mr. and Mrs. Leo Thiessen, Rev. Larry Jackson of Virden, and Leo Reimer. Teachers were: Rev. Lar ry Jackson, Mr. and Mrs. Pete Mar tens, Sarah Martens, Mrs. Wayne Plett, Kathy Thiessen, Frances Penner and Wendy Essie. Our helpers were Betty Dueck, Bertha
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Janzen and Colleen Ironman. Be sides we had part time teachers namely. Rev. Art Neufeld and Menno Reimer. Our efficient cooks and kitchen helpers were Mr. and Mrs. Peter F. Martens, Mr. and Mrs. Peter Thiessen, Mrs. Gerald Reddekop, Judy Kliewer, and Stella Penner. Other ladies of the church helped when needed. The Camp Committee consists of Mr.and Mrs. Elmer C. Siemens, (Camp Chairman), Mr. and Mrs. John Rempel, Mr. and Mrs. Jake Reddekop, Mr. and Mrs. Wayne Plett, Mr. and Mrs. Peter F. Mar tens, and Mr. and Mrs. Menno
Thiessen. We are happy to report of the improvements. Three new cabins were built and two girl’s cabins were shingled. About $440.00 was spent. Quite a few additional mat tresses and blankets were donated by the churches of our Conference. 'These are greatly appreciated. A menu for a day at camp may look like this. Breakfast - 15 loaves of bread for toast, and margarine, 10 boxes of corn flakes, one or two eggs per person, and four gallons of milk. Dinner - 210 buns with a few pounds of butter, 25 pounds of hamburger for meat loaf, 60 THE MESSENGER
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pounds of potatoes, 16 quarts of vegetables (if served), six large cakes, tea and sugar. Supper - Leftovers (if any), one canner full of soup or leftovers, one bologna, and eight tins of ham, or, two boxes of macaroni, one case of pork and beans, 210 buns with a few pounds of butter, 250 cookies and tea and sugar. Night Snack - 250 cookies. Baked goods and gome other food was contributed by ladies of the community. Groceries bought for the camp amounted to $200.00.
NEWS BRIEFS Elizabeth Rempel, Rosenort, plans to leave on August 24 to take up a teaching assignment on the Island of St. Kitts in the West Indies. She wiU be teaching in a Teacher’s College. The Clifford Reimers expect to leave Canada on Aug. 20 to return to their field of service in Panama. The Reimers came on furlough in 1967 and have spent two years at home. During this time they took part in itinerating in the churches, teaching and attending University. Their oldest two daughters, Corrine and Heather will attend school in North Carolina. The Ben Thiessens, Ridgewood, who served a two year term teach ing in British Honduras under Christian Service came home in July. Evelyn Barkman, Prairie Rose, whc has served at the Portage la Prairie church since last October, will be leaving for GMU Candidate school at Smithyille, Missouri for September 1. The Lester Olferts, Picacho, Mexico, have come home for a short furlough, prior to their be ing assigned to a new field in 1970. The Ernest Funks, East Para guay have arrived home for their furlough from their field of ser vice in East Paraguay. Rev. and Mrs. John Harms, Kola, Man. have taken a position with the Canada Committee to begin a church in Vanderhoof, B.C. They moved there early in July. Menno Kroeker, Kola, has been elected to replace John Harms as a member in the Canada Commit tee. August 29, 1969
50 pounds of sugar was used for tea, cereal, etc.
periences of the past three years. It is essential to bring together, for re-thinking the principles and It was a thrill to hear and see the testimonies of boys and girls concepts of evangelism, those who who had decided to follow Christ. have been most involved in the Happiness showed on the children’s campaign. The Congress will serve faces as they were going back to as a laboratory to analyze and evaluate the effectiveness of the their homes. outreach as related to the entire Visitors are always welcome. If Congolese community. We must you are planning your vacation for ask: have the best and most fruit 1970 do include a trip to the lovely ful methods been employed or is Pipestone Valley when the Camp it necessary to modify or recon is in operation. Do pray for the struct the program in order to 1970 Camp. blaze a path for the Gospel to pene trate into the African culture? Sharing their experiences in the "Christ for Air' in Congo field of evangelism will be: Dr. Plans are under way for the Paul S. Rees, editor of World Vision National Congress on Evangelism Magazine; Dr. Jacques Blocher of in Kinshasa, August 11-18, 1969, France; Pastor Ruben Lores of La with some 200 participants sharing tin America; Pastor Festo Kiventheir convictions and strategy for gere and Pastor Josia Kinuka of the proclamation of the Gospel in Quaganda; and Pastor Gerald Swank, director of “New Life for the heart of Africa. Doors are wide open for the dis All” of Nigeria. The list of speakers may suggest semination of the Word of God and a wonderful harvest of souls that the Congress is to be mainly is evident in many parts of the a time of inspiration—a kind of Congo. Nothing is more important Keswick. This is not so! Its main in today’s church than evangelism purpose is to thoroughly examine and the strengthening of the faith the impact of the national cam of the new converts. Has the three- paign “Christ for All”, formulate a year campaign “Christ for AU” program to mobilize the entire Protestant community in ' a soul been successful in this respect? winning outreach for the next five There is an urgent need to share years, and then find the best means with others in retrospect the ex- to implement those plans. KAMSACK
July 13. Our Pastor and Leonard Loe wen went to Roblin Evangelical Mis sion Church. Mr. Dueck had the mes sage and Leonard had the special num ber. Mr. Haljeski brought the message in our Church. August 4-8. Vacation Bible School has been held in Kamsack and Virigen. Kamsack had an enrollment of 50. Verigen had 19 enrolled. The teachers came from 5 distridts: Tina Barkman, Melville: Judy Loewen, Blumenort; Eli zabeth Dueck, Winnipeg; Cecil Machnee, Canora; P. Kroeker, Lena Warken. tine, Sylvia Dueck, Della Kroeker, Ruth Dueck, and Margarette 'Dueck, Morris. We are thankful for the teachers. The Morris Home Mission Board did a won derful job to send us these workers. May the Lord bless the teachers and Mission Board for it. Come again. It is our prayer that many will be led to the Lord through this work. On Aug. 10 our choir went to the Canora Baptist Church to present a programm of singing and a message by
our Pastor. Recently our Young People invited several Church groups for a rally at Madge Lake Bible Camp. Pelly, Canora, and Churchbridge were present. The film. “Past Way Nowhere”, was shown. It was enjoyed by all. We .have been blessed with visitors in our Chapel from various places dur ing the last month. These people had their vacation at Madge Lake. They have come from Herbert, Regina, Win nipeg. Yorkton, Kansas, U.S.A. Mr. and Mirs. Henry Braun and fa mily left us and made their home at Salt Coats, Sask. We were sorry to see them leave. Birth announcement: Bom to Mr. and Mrs. Bernie Brandt, a son, Henry Ri chard on July 9. Visitors in the last week were P. F. Duecks and Peter B. Duecks from Fi sher Branch, Man. Arnold Wiebes and children, Winnipeg. Jake Comelsens and girls, Rosenort, Man. Pete Klassens and family. Kola, Man. Elmer Warkentins, Winnipeg. Come again.
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hy Elsie Milligan
SAMBA GOES TO SCHOOL Simba loved going to school at the Mission. At first it wasn’t so interesting just learning syllables like ba, be, bi, bo, and bu. But when he found that by joining cer tain ones together he could form words which were the names of things he knew, then he got quite excited. So he soon learned to read. How thrilled he was,at the end of one term when he was given a New Testament in his own langu age and a nice bag to keep it in! He also learned to write. First of all he was shown how to form the letters in the sand outside the school with a little stick. Then came the glad day when he was promoted to have a slate! How proud he was now as he listened to his slate-pencil squeaking its painful way across the slate as he tried to write! He was hoping that one day he would rise to the class where they had paper and pencils to write with. That would be the day! Another thing he learned was how to count and do simple sums. The teacher' gave them chocolate coloured beans and also nuts to count in school. When he did his sums he used his fingers to count on. If there weren’t enough, then he used his toes, which was easy, because he wore no shoes. In the village in the evenings, sometimes Simba would get out his Book and read it by the flicker ing firelight after their evening meal. He always read it out loud. Samba would sit beside him and
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listen. She was very proud of her brother. To think that he could look at the strange little black squiggles on the white paper and make them speak and tell others what the Book said! Why, it was wonderful, thought Samba as she watched him wistfully. Gradually into Samba’s heart came a great desire to go to school too and learn wonderful things like Simba did. “Simba,” she said, one day, “I wish I could go to school too.” “Well,” said her brother, “at first no girls came to our school, only boys, but now many girls come too. Why don’t you ask our mother?” “I fear she will not let me go, because I help her in the fields while you are at school.” One day, however. Samba pluck ed up all her courage and asked. “Mama,” she said timidly, “I would so like to go to school with my brother. Please may I go?” Her mother looked at her in sur prise. “But you are only a girl,” she said. “What do you want with school? It is good that our boys should learn ‘the wits of the white people’, so that some day they may work in the towns and earn big wages. But girls! Never among our people have the girls gone to school.” “But, Mama, Simba says that many girls have started now to go to the Mission school,” said Samba eagerly. “Oh, Mama please let me go” “And who will help me with the work in the village and in the
fields?” her mother asked. “No! No! let me hear no more of this foolish talk. School is not for you.” Poor Samba was very disappoint ed. When she told Simba about it later on she cried. “Never mind, my little one,” said Simba, who was very fond of his twin sister, “do not cry. Per haps one day our mother will change her heart and let you go.” But Samba had no hope. A few days later Simba called his sister: “Samba,” he said, “a good thought has come to me.” “What is that?” she asked. “I myself can teach you the be ginnings of reading, the letters and the easy words.” “Oh, my brother,” said Samba, her face beaming with pleasure, “that is a very good thought, when can we begin?” “We’ll begin this evening,” said Simba. So Simba started to teach his sister to read, and with a little stick, he showed her how to write the letters in the sand. Samba learned quickly. Her ex citement was great one day, when she found that by joining “ma” to “ma” she could make “Mama”. Carefully she wrote it in the sand, then, calling her mother, she said: “Come, Mama, look, I have writ ten your name in the sand.” Her mother came and looked, but said nothing. “And now you can do Tata’s name too,” said Simba, “see, ta, dnd ta_ Tata “There, Tata,” said Samba to her father proudly when she had writ ten that too, “there is your name.” Her father looked with admira tion. Turning to her mother, he said: “She is clever, that one, you should let her go to school.” “And if I do, who will help me in the fields?” asked she. “Well, there is her big cousin, Chamola her mother has four daughters, surely she could spare one to help you.” you. »> Samba looked anxiously at her mother, but, to her disappointment nothing further was said. Soon after this, one day they saw a girl a little older than Sam ba walking across the village. She was dressed in a smart frock of Continued on page 12 THE MESSENGER
Are You Ever Lonely? Laura Siemens
Loneliness is separation. Separa tion from family and friends. Time moves on. We can choose to move with it or stay in our own lone some vacuum, refusing to make new friends. Of course they are different from our relatives and friends we’ve left behind. That is one of the joys of living — meeting new people. An understemding one here, a friendly one there, a funny one, a complainer for contrast and to show us our own easy lot. Loneliness is work, or a career. Good leaders may deal in secrets. They share the joys, sorrows, or perplexing problems that trusting people bring to them. They dare not confide in others and betray someone’s trust. Some jobs also take us to isolated places :— far away from friends. A homemaker’s loneliness is all her own. Many busy mothers do not go out much. The cords of love tie them secure ly to the homes they keep for hus bands and children. Often they long to meet more people. A new lywed who has been working be fore marriage can be very lonely. As she starts to ‘live happily ever ajter’ devastating loneliness may grip her. Like a busy cargo ship changing its course in mid stream August 29, 1969
so she has changed her course com pletely. Her other colleagues move on in their direction and she soon loses sight of them. Now she be longs to a group that talks about children and their problems (end lessly baking, housecleaning, sew ing, or gardening. It’s tiring to lis ten to it. She still longs for the familiar smell of chalk dust, the clean smell of a hospital, or may be the new smell of paper in a typewriter. She doesn’t seem to belong anywhere. Loneliness is bitterness. It grows and grows like cancer. When it has gained control it overpowers all the virtues we may have. In stead of being friendly when we want friends we’re bitter. Instead of being interested in others we
expect them to be interested in us. Instead of making friends with people we like we shy away from them. As we grope for a way out of the dark bitterness of loneliness we bump into other people. They are looking for a way out, too. As we join hands to search for the way it gets brighter around us. If we honestly try to overcome bit terness and try to hdlp others around us we find the way out. We find we have gained a new understanding of ourselves and others. As we think of the Son of God who became the Son of Man we believe that He must have known loneliness too. From a King’s son He became a carpenter’s son. May be some “nice” mothers even for bade their “nice” children to play with Jesus. As a boy of twelve He chose to have discussions with lear ned men instead of playing with boys his age. When talking to His disciples, who were close to Him, He was often misunderstood com pletely. He, the sinless one, took our sins upon Him. 'This sin sep arated Him from God. While the disciples slept He prayed. Only the betrayer was awake. Jesus had his loney hours here. He understands our loneliness. He can help us to cope with loneliness and to find the way out. COMING
Sept. 8 - 13 U.S. Congress on Evan gelism in Minneapolis. Oct. 10 - 12 An “Urbana” type Youth Conference in the Stein bach EMC church. Guest speak er is H. Wilbur Sutherland, Gen eral Secretary, Canada, Inter Varsity Christian Fellowship. Feb. 6 - 8. 1970 Winnipeg InterMennonite Christian Education Convention with J. C. Wenger as guest speaker.
MCC PROJECT OF THE MONTH — SEPTEMBER USED CLOTHING
Eight hundred bales (fifty tons) of lightweight clothing are requested for Bolivia, Honduras, India, Tanzania and Vietnam. Eight thousand bales (four hundred tons) of heavyweight clothing are needed for Algeria, Hong Kong, Jordan (East Bank) and Ko rea. Blouses, coats, dresses, jackets, jeans, shirts, skirts, sweaters, trousers and underclothing for all ages are the most ne^ed items. Instructions for preparation of used clothing can be found on page 3.
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Boys and girls attending the 1969 Weekes Vacation Bible School. Teachers in the back.
I
News in Brief
Recent farewell service for the Howard .Nelsons, Weekes.
WEEKES, SASK,
We were encouraged with this year's Vacation Bible School program. The Liandmark E. M. C. sent six teachers and three local teachers helped so we were able to reach a record attendance of approximately 90 pupils. One Vacation Bible School was held in the Weekes Chapel and the other one was held in the Blighty School about ten miles north of Weeks. May the Lord add His blessing is our prayer. Farewells are not pleasant. We were sorry to say Good-bye to a dear family, Howard Nelsons, who were such a great help to us in church activities. May the Lord bless and use you in His service in Nipawin.
in this rewarding work. Classes were held in the district of Marquette, Mea dow Lea, Woodlands, Lake Francis, Mi ami and Kamsack. Avenues of partici pation besides active teaching were tent-pitching, transporting of workers, and praying daily for the workers. All those who voluntered to be daily pray er helpers were given a Prayer Remin der on which a few names of teachers were listed and the week in which they were teaching. Cradle
Roll
ROSENORT EMC Summer Bible School
July 5 - Robert Keith (Pete K. Frie sens July 8 - Myron Duane Peter (Victor Loewens) August 4 - David Mark (Alfred Frie sens, (Nicaragua) August 10 - Kenton John (Jake P, Kroekers, Mexico)
The busy Summer Bible School time has come and gone. Twenty eight local teachers, plus several teachers from neighbouring congregations, took part
On Sunday, Au^rust 17, eight young people were .baptized upon confession of faith and received into church fel
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lowship. Rev. P. L. Friesen officiated. Baptized were; Margaret Dueck (CBD) Phyllis Friesen (FLF) Phyllis Komelsen (LPK) Ruth Dueck (FBD) Amanda Loewen (JBL) Melvin Friesen (JFF) Ronald Barkman (FRB) Richard Friesen (HFF) Rev. John P. Komelsen, in his mes sage, stressed the conditions for bap tism and the meaning of church mem bership, both as local members and as members of the body of Christ. At the communion service in the af ternoon, Bev, Dave Eidse spoke on our Relationship to the Saviour, to Sin, and to Service. The old man must die with Christ and be burled and then rise to newness of life in Him. The belief in the imminent return of Christ is the best incentive for service.
Baptism
and
Communion
The Corny B. Duecks celebrated their 25th wedding anniversary on Sunday, July 27th. Miss Dora Friesen returned to Edin burg, Texas, on Aug. 17th. where she again takes on the responsible position of dean of women. Rev. and Mrs. Menno Kroeker spent several weeks in Grand Forks, North Dakota, where Rev. Kroeker took d few courses for his teacher training pro gram. The Walter Duecks plan to take up residence in Swan River shortly. Bro. Dueck is taking on a teaching position at the Collegiate in Birch River. His faithful service in the area of music, as well as in youth work, will be great ly missed. CRESTVIEW FELLOWSHIP
On August 4th our faithful pastor, Melvin Koop and family left for their first vacation in a long time, to go to Calgary. The Koops have come back and are much refreshed physically and spiritually. Last Sunday night August 17th Rev. Koop showed slides of the various places where they had been, among them was the Fellowship Moun tain Retreat (situated at the foot of the famous Rockies) 80 miles southwest of Calgary. Mrs. Koop spoke of various events which had been a blessing to them as they fellowshipped at this re treat with Gods people. Their joy in the Lord was very evident and we all went home spiritually enlightened. The Koops also spent a few days at the
THE MESSENGER
West Bank Bible Camp, 25 miles north of Swift Current, where Rev. Koop had the privilege and obligation of being the speaker. During the pastor’s vacation Rev. Harold Dyck preached several times. One can not help but come away from Rev. Dycks messages without the im pression of God’s great love and desire to have a relationship with each one of US.
Two weeks of D.V.B.S. have come and gone here at Crestview Fellowship. In the two weeks 136 pupils were en rolled, with at least 60% of them com ing from non-Christian homes. What a joy to bring to these eager hearts the good news of God’s love and forgiveness. ’The closing prograntune, held July 25, on a Friday night, saw many parents come out to see the moving pictures taken of their children participating in various projects, sports and last but not least, Bible studies. John Penner and Henry Thiessen, supplied the music, which added much to the blessing and enjoyment of the evening. A picnic is being planned for the V.B.S. staff and these children with their parents, as part of the follow-up work of this pro ject. August 14th, the Dorcas Sisters thoroughly cleaned the church. ’Thank you so much for making our church such a pleasant place for our congre gation to worship in! John Esau has gone up north to Gil lam to work, and will be gone for 2 months. We miss John here at Crest view for he is a failthful usher and Sunday School teacher. A warm welcome to the Jake Klas sens who have moved here to the west part of our city, and are now attending worship services here at Crestview. KOLA
Rev. and Mrs. John Harms and fami ly moved to Vanderhoof, B. C. in July. A farewell was held in church for them. Rev. Shidler was at our church and Heron Church a few weeks ago. He spoke on The Acts. The Janzen Musical Team was here on July 27. The singing of the two sis ters in crystal clear voices was lovely. The children’s story, poem, and playing and testimonies were inspiring. A baptismal service was held here on July 27. ’These were baptized; Louella Koop, Marilyn Klassen, Dorothy Giesbrecht, Gordon Kliewer. Mr. and Mrs. Giesbrecht were welcomed into the church fellowship.
August 29, 1969
1 -
SWIFT CURRENT
Our summer activities dtarted with a Sunday School picnic on July 4. It again was held at the Experimental Farm. Everyone brought a picnic lunch and a time of games and fellowship was held. July 13 Vernon Reimers were visitors to our church. ’They reported on their work with MCC in India. July 14 Vacation Bible School start ed, it included children 4 to 12 years. Two hours every evening they gather ed to learn the Word, work and play together. July 20 in the afternoon we had an election for assistant pastor. A months time was given for prayer and each of the brethren could cast a ballot in a box for nomination of candidates. Four were nominated; Abe Leiding, Oomie Janzen, Jim Neufeld and Ben Schlamp. "The afternoon was highlighted by a message from Rev. Frank Reimer and Abe Leiding was elected assistant Pas tor. July 28 our missionaries the Lester Olferts arrived home. A shower of gro ceries and other household necessities was held in the suite where they will live while they are home. A welcome service was also held on Wednesday of the same week. Welcome home Lester and Darlene. Pastor Duecks and Abe Leidings spent a week at Highwood, Alberta where a “Camp-out Fellowship Confe rence’’ was held. Others also spent their holidays going to the various places. Each has come back safely. We thank the Lord that there is a time to rest as well as to work. MORRIS FELLOWSHIP CHAPEL
Congratulations to Sharon Loewen on her gradution as practical nurse, also on her engagement to Ron Friesen. A fall wedding is planned. Leaving our congregation and making their homes elsewhere were the Dave Friesens for Port William and the Da vid Siemens for Beausejour. Nettie Brandt was teaching five day clubs for Child Evangelism in different parts of Manitoba. D.V.B.S. in Morris was conducted in the chapel from July 28 to August 1 with Ernie Siemens in charge. The attendance was good. Special speakers have been Rev. J. K. Reimer, who spoke on "Hope’’ at morn ing worship on July 27. Rev. D. Schellenberg spoke on behalf of Christian Service the same evening. Reporting from Pelly were the J. Comelsens. Members of our fellowship took part in a special program for shut-ins held at the Eventide Home, with residents from Morris Manor brought over to
participate. Pastor C. B. Loewen spoke on the Christian’s hope of a better Home, which Christ has prepared. Elmer Warkentin presented the film “Angel in Ebony’’ about Samuel Morris, at the Young Peoples. This film is high ly reconunended as it depicted the life of a converted young African who comes to New York to learn about the Holy Spirit, (1873-1893). Instead he im parts to the people about him, a new awareness of the reality of a God as an ever present Father. ROSENORT FELLOWSHIP
Sunday afternoon, June Sth. was a wonderful day for both the older and younger folk of the Rosenort Fellow ship. It was the occasion for our first Annual Sunday School picinc. A fine sunny warm afternoon. ’The children and young people enjoyed themselves with ball games and racing on the spa cious church grounds. The older folk sat under the shade trees watching the young and visiting with each other. ’Then came the barbecue lunch which was certainly enjoyed by all. What a fine fellowship when the whole family plays, worships and eats together with other families. Tuesday night, June 10th. the Ladies’ Fellowship met at the Morris Manor to cheer up the ladles there. ’They report ed to have had a good and blessed time with them. The Bill Kehlers rendered a program me at the Chapel on Sunday night, Jime 15th. They are missionaries to Alaska. ’This was quite a fitting closing for Father’s Day. A number of volunteers cleaned up the three E.M.C. cemeteries of this area. ’The planting of suitable trees and shrub bery would add a great deal to beauti fying our cemeteries. June 24th was a clean-up evening at the Chai/el. ’The ladies washed and painted to their heart’s content to make our House of Worship even more attrac tive. Our Rosenort Fellowship was official ly taken into membership of the E.M.C. at the Conference Council session June 28th in the Blumenort Church. It was a welcome sight to see our new church sign up at the Chapel, Sunday, Jime 29th.
Sunday, July 6th, the banns were an nounced for Leroy Barkman and Emily Friesen. Their wedding took place July 19th in the Rosenort Church. Mrs. Syl via Kroeker was also welcomed as a new member of the Fellowship. ’Three girls of our Fellowship, Be verly Giesbrecht. Terry Thiessen and Grace Loewen got some new experienc-
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es and blessings by teaching D.V.B.S. in the Marquette area. Mrs. Charlotte and Mr. Normem Wiens were welcomed into our Fellow ship, Sunday, July 27th. Norman will teach in our Rosenort Elementary School this coming year. Wishing you the best of success and God’s richest blessings in your profession. Our mem bership now stands at 61. Norman at tends Summer School at the Universi ty of Manitoba to raise his academic qualifications. Miss Elizabeth Rempel showed her color slides of Mexico at the Ladies’ Fellowship meeting Tuesday night. August 12th. The Peter Wiebes. Pete Siemens' Richard Kroekers and others are back from their vacation trips. TTie Sydney Reimers’ went on a trip to On tario and are expected to be back in another week. The P. J. B. Reimers also took n trip west as far as Abbotsford, B. C. They started ov.t on July 7th and returned two weeks later, July 21st. IN
MEMORIUM
Friesen: In loving memory of my dear husband Abe, who passed away sudden ly cn August 22. 1968. One year has passed since that sad day When one we loved was called away, Gcd took him home, it was his will Within our hearts he’s living still. Calm and peaceful he is sleeping Sweetest rest tha)t follows pain. We who loved him sadly miss him But trust in God to meet again. Lovingly remembered and sadly mis sed by his wife, Sara and son Ronnie. Mrs. Sara Friesen, Box 355, Morris, Manitoba
Simba and Samba cont'd. bright-blue cloth with white spots on it. “Who is that girl?” asked Sam ba’s mother. “Why, that is Maseka, Mama, you know her.” “Oh, yes, so it is,” said her mo ther. “I did not recognise her in that grand frock. Where did she get it, I wonder?” “She got it at school,” said Sam ba. “She goes to the Mission to school, and every girl there who does not miss more than three times in the term gets a frock as a prize at the end of the term.” Samba looked enviously at the lovely frock. “Humph!” said her mother, “perhaps I could get your cousin Chamola to help me in the field work. If so, you may go to school with Simba when the next term Page 12
THE MESSENGER
begins.” “Oh, Mama, Mama,” said Samba overjoyed, “thank you, thank you. I will work hard and help you ear ly in the mornings before I go to school and when I get back.” She darted off to find Simba and tell him the good news. When school started again, the first day. Samba got up very ear ly. She swept out the hut and shook all the sleeping-mats. Then she hurried down to the river to wash, and then she rubbed palmoil into her skin till it shone, a lovely chocolate-brown colour. She put on her little cloth, for she had no frock yet, and away she went with Simba to school. The School-Ndona (white lady), was very pleased to see Samba, she knew her already in Sunday school. Samba felt a bit strange at first, but Simba helped her and showed her where to go and what to do. She scon settled down very happily at school. One day a week the girls had a lesson in sewing and knitting. Samba loved that, and soon she was knitting a plain little vest for the baby at home, for by now Simba and Samba had a baby sister. At the end of the term Samba get a nice red frock with black spots on. How excited she was as the Ndona popped it over her head and did up the buttons for her! Simba admired it very much. “Yayami!” he exclaimed when he saw her with it on, “is this really my little sister or who?” he teased. Samba could not get home fast enough to show it to her mother.
When Samba could read well she, too, got a New Testament and a bag to keep it in. Often now she read her New Testament in the village, and the words she read spoke to her heart. She loved best to read about Je sus when He was here on earth, how He went about healing the sick and helping all who were in trouble. “Truly,” she said to Simba one day, “truly Jesus is the Merciful One! He is good, and our teacher told us that He loves us black boys and girls just as much as the white ones. That is wonderful! I love Him in my heart; one day I would like to follow Him in His path.” Her mother heard her say this and called her. “Yes, Mama,” said Samba. “You be careful, my daughter,” she said, “don’t you leave the paths of our people to walk in the new path of the Christians. The witch-doctor and our elders do not look with favour on those who be come Christians and who forsake the old customs of our tribe. They say* that the spirits are angry when that happens and much trouble will follow.” “Yes, Mama, I hear your words,” said Samba. But in her heart she was troubled. Some of the things which she saw in the village did not agree with the laws of God as she read and learned them from His Book. Sometimes she was puzzled, and sometimes she was a little bit afraid, especially when the witch-doctor came to their village. To be continued
URGENTLY REQUIRED
The Interlake Mennonite Collegiate still requires the servic es of a Christian teacher to teach Grades nine and ten. Applicants should contact the following persons as soon as possible. Cor. P. Friesen Box 416 Riverton, Man. J
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