www.TheMennonite.org December 1, 2009 12 Holy wars and holy peace 14 How to read the Bible 18 God or the Devil? 32 Peace through tourism Page 8 MENNONITE CHURCH USA Breaking in and bursting out In the 15th year of the reign of Emperor Tiberius. … Prepare the way of the Lord, make his paths straight. … and all flesh shall see the salvation of God. —excerpted from Luke 3:1-6 T Ron Byler is acting executive director of Mennonite Church USA. Contact him at [email protected]. his Advent season, many Mennonite Church USA and Canada congregations will be using the churchwide resources for Advent and Christmas. I’m grateful to the team of writers from the Toronto area who created these resources on a theme that is so vital to our future as a church. “I am sending my messenger to prepare the way before me,” we read in Malachi 3:1. God is breaking in, not just in the cosmos but in our communities. Introducing these Advent resources, Leader magazine (Fall) invites us to have “bifocal vision”—to see the big picture of God’s purpose in the world and God’s action in our neighborhoods. Southeast Mennonite Conference showed it understands this bifocal vision when it acted on the human trafficking resolution passed by delegates at the Mennonite Church USA Convention in Columbus this past summer. The resolution voices our opposition to all forms of human slavery in North America and around the world. Southeast Conference became a supporting organization for the National Farm Worker Ministry, an interfaith organization that supports farm workers with nonviolent, noncoercive educational programs that are fair to both worker and grower. Another delegate statement in 2003 on immigration encourages Mennonite congregations “to act on behalf of our immigrant brothers and sisters regardless of their legal status.” For my congregation, Eighth Street Mennonite Church in Goshen, Ind., bifocal vision has meant increasing our daycare scholarships for immigrant families and actively participating in community organizations TheMennonite Editor: Everett J. Thomas [email protected] Associate editor: Gordon Houser [email protected] Assistant Editor: Anna Groff [email protected] Advertising, subscriptions: Rebecca Helmuth [email protected] Bookkeeper: Celina Romero [email protected] Editorial Assistant: Nora Miller Design: Dee Birkey Web site: www.TheMennonite.org 2 TheMennonite December 1,2009 Vol. 12, No. 22, Dec. 1, 2009 Offices: 1700 S. Main St. Goshen, IN 46526-4794 phone: 800-790-2498 fax: 574-535-6050 722 Main St., P.O. Box 347 Newton, KS 67114 phone: 866-866-2872 fax: 316-283-0454 801 N. Negley Ave. Pittsburgh, PA 15206 phone: 412 894 8705 fax: 412-363-1216 extending hospitality to the thousands of immigrants in the community. The Advent texts reveal justice, peace and righteousness, says Houston Mennonite Church pastor Marty Troyer. These texts invite us to shift our thinking from the global to include the local. We live in the United States, but we also live in Philadelphia, Peoria, Parnell and Pasadena. “Situating ourselves locally broadens and strengthens the gospel of peace,” says Troyer. As a denomination, we have identified four missional church priorities: global connections, leadership development, antiracism and holistic witness. Each gives us an opportunity as a church to extend God’s breaking in and bursting out to our own community. At the October Constituency Leaders Council for conference leaders, conferences identified 130 locations where congregations and congregations are identifying with new church initiatives or planting new churches. There appears to be new energy among us to prepare the way of the Lord. The Advent resources encourage congregations to use the Advent candlelighting ritual to acknowledge God’s presence and action in the world. Lighting the “God” candle each Sunday reminds us that God is among us. As we light candles each Sunday, each congregation can also be reminded of one way God is acting in its own community. As we light these candles, we affirm our hope in God and our confidence in God’s future for us. May your congregation experience a breaking in and bursting out of God’s Spirit as you use these resources. This is a way to identify more fully with the more than 1,100 congregations in Mennonite Church USA and Canada as we discover how to join in what God is doing in the world “so that all flesh shall see the salvation of God” (Luke 3:6). TM The Mennonite is the official publication of Mennonite Church USA. Our mission is to help readers glorify God, grow in faith and become agents of healing and hope in the world. The Mennonite (ISSN 1522-7766) is normally published on the first and third Tuesdays of each month (except only one issue in August) by the board for The Mennonite, Inc. Periodical postage paid at Goshen, IN 46526. Subscription rates for one year: $43.95 to U.S. addresses and or $51.45 USD to Canadian addresses. Group rates available. Scripture references are from the New Revised Standard Version unless otherwise noted. The views expressed in this publication do not necessarily represent the official positions of Mennonite Church USA, The Mennonite, or the board for The Mennonite, Inc. Postmaster Send form 3579 to: The Mennonite 1700 S. Main St. Goshen, IN 46526 CONTENTS 12 8 Jordan: an oasis of peace 19 Reflections from a trip to Jordan—Gordon Houser 12 Holy wars and holy peace Hope may come from inter-religious efforts.—David Kreider 14 How to read the Bible We need to regain confidence in the message contained in the plain meaning of the text.—Marion Deckert 23 16 A farmer’s Bible We need to allow the Bible to ask us questions.—Dave Nickel 19 Two congregations unite after 86 years Churches split in 1923 over issues of biblical interpretation, women’s attire. 20 MWC Assembly ends with leftover funds 21 EMU theater to honor Lee Eshleman 22 Couple brings service home to Goshen 23 EMM immigrant church bridges gaps 14 24 Groff’s dissertation still relevant today DEPARTMENTS 2 Mennonite Church USA Breaking in and bursting out—Ron Byler 4 Readers say 6 News digest 18 Speaking out God or the Devil?—Ray Elvin Horst 27 For the record 30 Real families What’s in a name?—Regina Shands Stoltzfus 32 Editorial Peace through tourism—Gordon Houser Cover: Photo by Gordon Houser December 1,2009 TheMennonite 3 READERS SAY This publication welcomes your letters, either about our content or about issues facing the Mennonite Church USA. Please keep your letters brief— one or two paragraphs—and about one subject only. We reserve the right to edit for length and clarity. Publication is also subject to space limitations. Send to [email protected] or mail to Readers Say, The Mennonite, 1700 S. Main St., Goshen, IN 46526-4794. Please include your name and address. We will not print letters sent anonymously, though we may withhold names at our discretion.—Editors Respond to world in turmoil as Jesus did I much appreciated Susan Mark Landis’ article on listening and learning from each other (“Listen and Learn from Each Other,” Oct. 20). Communicating as an adult rather than a child is sometimes difficult, but in a healthy community it is essential. We need to recognize how beautiful a diversity of ideas and perspectives can be as we attempt to find responses to the complex issues we face in our churches, societies and in the world. It is easy for us to look at the world and decide how we (in our childish ways) want to respond to it and then seek justification for that response in the Bible. It is more difficult, however, to first go to the Scriptures to see how God, through Jesus Christ, asks us to respond to a world in turmoil and confusion and then to take the risks to respond accordingly. Thanks, Susan, for encouraging us to move beyond national polarization and again pore over Scripture to find ways to live together.—Max Ediger, Bangkok, Thailand Articles on Mennonite women Thank you so much for the way you made space for the three stories about Mennonite Women USA programs in the Nov. 3 issue. I was thrilled with how the pictures looked with the backgrounds removed. I think you used my three favorite pictures in the African Anabaptist Women Theologian articles: the three graduates and Mary Schertz and Rebecca Osiro (“Moved by the Spirit”), and Nina with Sibusisiwe (“A Life-Changing Event”). Thanks also to Heidi Martin for the way she told the story of the event in Middletown, Pa. (“SisterCare Event Offers ‘Sowing’ Circle”). It was great that Heidi could attend for the whole time. —Rhoda Keener, executive director, Mennonite Women USA IN THIS ISSUE J ordan is a country that demonstrates sacrificial peacemaking. For some 40 years it has hosted Palestinian refugees removed from ancestral lands west of the Jordan River. Now they also host Iraqi refugees. Gordon Houser (pages 8-11 and 32) is the third editor from The Mennonite to participate in a tour of this wonderful little country sponsored by the Jordan Tourism Board. Another reason for the attention we give to Jordan: This is where Mennonite Central Committee’s Middle East offices are located. In the news section we carry another story of peacemaking: Two congregations in Middlebury, Ind., that split 86 years ago are reuniting (page 19). On page 25, MCC U.S. executive director Rolando Santiago explains why he is resigning.—Editor 4 TheMennonite December 1,2009 Too much credit for event Thank you for Donita Wiebe-Neufeld’s piece about the recent Young Adult Fellowship retreat (News Digest, Nov. 3). As a committee, we greatly appreciate any help we can get to spread the word about the work we are doing with young adults from Mennonite Church Canada and Mennonite Church USA on behalf of the sister denominations. It is only right to offer one clarifier to the article, which ends by saying, “Organizer David Maurer, West Liberty, Ohio, said, …” While I do serve as a member of the organizing committee and was present to help in carrying out the retreat, I did not do nearly the amount of work in planning this retreat as others on the committee, such as Alissa Bender. She was on the ground in Calgary and did a tremendous amount of leg work that someone like me, who flew in from Ohio, would never have been able to bring together. Perhaps this is understood by the average reader. But given the number of people that we find know little about our committee, I would hate for people to see me as the organizer of the retreat when I was only a small part of the planning.—David Maurer, West Liberty, Ohio Use the magazine as forum for storytelling Regarding the Nov. 3 editorial, “About the Moratorium,” by Everett Thomas: If The Mennonite were to decide that it wishes to serve as a public forum for mature and Christlike dialogue on human sexuality, I would heartily endorse that. But doing so will only be effective and in line with the church’s official position of dialogue if an attempt is made to give serious space to the whole range of opinions on the issue. The editorial led me and others to fear—perhaps prematurely?—that Thomas was staking out a partisan position and might favor some views at the expense of others. I especially endorse the idea of using your magazine as a forum for storytelling, for relaying life experience on the issue. This should encompass not only those who struggle to remain faithful to the church’s traditional teachings—as Thomas pointed out—but also those who have come to believe that God endorses a full expression of their sexuality, along with those of more conservative bent who wish to explain how they are harmed by a more inclusive stance. I also heartily endorse the idea of enforcing certain rules of the game. We Mennonites have sometimes shown a cultural shortcoming in our inability to disagree kindly. There is a huge role for an editorial staff to play in setting up rules of play that encourage polite and respectful disagreement and that do not tolerate mudslinging. I would enthusi- READERS SAY astically welcome The Mennonite stepping into this void and providing that kind of a forum—provided that all views are given equal respect.—Ray Fisher, Barto, Pa. Deficiencies in proposal “About the Moratorium” (Nov. 3) has six bulleted suggested articles for future continuation of the dialogue on homosexuality. I am thankful for the openness of the editor and board to continue discussion of this matter that has again been given space in this important magazine. Although the six suggested topics for discussion seem comprehensive, I suggest some possible deficiencies: 1. The last one calls for a feature story of a person with same-sex orientation who remains faithful to the church’s teaching on homosexuality. Should that not be balanced by a story on a person with same-sex orientation that lives in a committed same-sex relationship, respects the church and wants to continue in it because of lifelong association and commitment to its Anabaptist ideals? 2. One calls for highlighting the different ways we read the Bible. This will only be useful and valid if it includes at least two different people that come to different conclusions using valid biblical hermeneutics. Otherwise I fear that from the six suggested we will have an outcome that will be fatally flawed in their overall tone. It could lead to a one-sided conclusion that will satisfy many but that will be used for the next 10 years to justify a particular, probably traditional position.—Larry Eby, Albany, Ore. Marriage and birth announcements I just wanted to add another vote of disappointment regarding the decision to drop the marriage and birth announcements in the new format (“Board Approves The Mennonite Redesign,” Oct. 6). I have never received the annual readers survey, despite having been a Gospel Herald and The Mennonite reader for most of my 34 years, so I thought I would take this opportunity to note that I Pontius’ Puddle read For the Record first, news items second. And the rest? A connection to Mennonite happenings is what I am looking for when I read The Mennonite and hope the editorial staff can find one page out of the new 64-page format for these items. —Hannah Gascho Rempel, Corvallis, Ore. Editor’s note: Beginning January 2010, we will post birth and marriage announcements on our Web site. To accommodate those who ask to continue receiving these announcements, we will mail paper copies of what is posted there. Jesus did not need teaching In response to “A Life-Changing Event” by Patricia Burdette (Nov. 3): This is now the fourth time I’ve heard “the interpretation of the Syrophoenician woman’s story as a learning experience for Jesus” by speakers and writers in Mennonite circles. A new thing, for sure, this teaching the One who made the heavens and the earth. “For by him all things were created … all things were created by him and for him” (Colossians 1:16). Paul quotes Isaiah 40:13: “Oh, the depth of the riches of the wisdom and knowledge of God! … Who has known the mind of the Lord? Or who has been his counselor?” (Romans 11:13-14) When Jesus was 12, the learned were amazed at his answers and understanding (Luke 2:47), yet 21st-century Mennonites are convinced a woman taught mercy to the God of all mercy. How arrogant. Had Jesus already met this amazing woman before he told Nicodemus “God so loved the world that he sent his only begotten son that whosoever believes in him shall not perish but have everlasting life” (John 3:16)? Doesn’t he say, “I only do what the Father tells me” (John 8:28)? What gospel are we reading? The Mennonite church needs to repent. Peace is not the gospel, salvation in Jesus’ life, death and resurrection is the gospel. Sin is what needs to be dealt with, or peace is unattainable.—Jean Martin, Valparaiso, Ind. ONLINE POLL R E S U LT S Mennonite Central Committee sends more school kits to this country than any other: (39 votes) Jordan (23%) Colombia (21%) Congo (33%) Indonesia (23%) Check out the new poll question at www. TheMennonite.org Note: See page 10 for the correct answer to this question. Joel Kauffmann December 1,2009 TheMennonite 5 NEWS DIGEST IN BRIEF Uncomfortable pews Goshen offers Advent devotions Goshen (Ind.) College is again offering an online devotions to help believers prepare during Advent for Christmas. Beginning Nov. 23 and culminating on Christmas Day, students, faculty and staff provide weekday reflections based on the Sunday’s upcoming lectionary Scripture passages. They are available online at blog.goshen.edu/ devotions, by daily email or via an RSS feed.—Goshen College 6 TheMennonite GOSHEN, Ind.—A group of Mennonite pastors, mostly in the Pacific Southwest Mennonite Conference, has lodged concerns with the following: their conference, Mennonite Church USA leaders and Mennonite World Conference leaders. The group is asking that Mennonite Church USA stop the activism of those who are pushing for the denomination to change its teaching position on homosexuality. Called Anabaptist Immigrant Church Leaders Council (www.aiclc.net), the group includes 24 pastors who signed a letter of protest sent to acting executive director Ron Byler on Sept. 21. In the letter, the group called for three actions: that Mennonite Church USA make unequivocally clear its leadership and membership position, bring dialogue to a close “in the near future” by affirming the current teaching position, and establish a framework of accountability for congregations, conferences and pastors to “abide by and uphold … scriptural standards.” Attached to their letters was a “fact sheet” describing the activism of three groups pushing for the change: the “Open Letter” group, PinkMennos and Menno Neighbors. For the full texts of the letters, go to www.themennonite.org. Sandra Montes-Martinez Gregory A. Boyd, pastor in St. Paul, Minn., says that the clearer he is with his congregation about the cost of discipleship, the smaller his congregation gets. His church board tells him that he should go on the road giving seminars on church shrinkage rather than on church growth. Boyd says the church needs leaders who will preach a vision of the kingdom of God that looks like “Jesus’ self-sacrificial love.” Says Boyd: “We need visionary leaders and teachers who will challenge the status quo and make people uncomfortable in the pews, who will help them wake up to the many ways that our lives have been co-opted by the culture.”—The Christian Century Pastors group raises concerns about MC USA “Our Mennonite statements have been remarkably consistent [with regard to human sexuality],” Byler said in an Oct. 14 letter of response. “Each says clearly what we believe as a church and each acknowledges that, as Anabaptists, we continue to be open to the Holy Spirit among us as we discern together what the Scriptures say to us.” Byler also referred to an action taken by the Convention 2009 Delegate Assembly calling on the Executive Board to ask conferences what they need to address conflict around this issue. Those responses are due to the Executive Board in early January 2010.—Everett J. Thomas Former mission leader Ernest Bennett dies GOSHEN, Ind.—H. Ernest Bennett, longtime mission administrator, died on Nov. 11 in Goshen. Bennett led mission efforts in the former Mennonite Church for more than two decades. Bennett spent most of his career with Mennonite Board of Missions, including 21 years as executive secretary. Mennonite Ernest Bennett Board of Missions is a predecessor of Mennonite Mission Network. Bennett also served with Mennonite Health Association, Mennonite Health Assembly and Mennonite Central Committee. Bennett was a devoted member of Prairie Street Mennonite Church, Elkhart, Ind. Bennett married Earla Hostetter in 1941, and she died Nov. 10, 2008.—Mennonite Mission Network Mennonite Schools join The Corinthian Plan Mennonite Men gives Dallas church $35,000 Two 17-year-olds joined their grandfather Sept. 13 in presenting a JoinHands Mennonite Church Building grant for $35,000 to Iglesia Menonita Luz del Evangelio in Dallas, Texas, to build its new church building. In addition, Schowalter Foundation gave the church $12,000 for renovations to its existing buildings. Praying over the gift are (from left) Luz del Evangelio pastor Juan Limones; Bianca Limones; Abel Gomez; Gilberto Flores, associate conference minister for Western District Conference; Mennonite Men coordinator Jim Gingerich; his grandson Adrian Revell and his grand-daughter Shenise Allen of Moundridge, Kan., who attends Alexanderwohl Mennonite Church, Goessel, Kan., which has a sister relationship with Luz del Evangelio.—Gordon Houser December 1,2009 NEWTON, Kan.—Mennonite Schools Council, an association of 36 schools, has joined The Corinthian Plan. The group voted to have the Associated Mennonite Schools and Camps Benefits Plan relate to Mennonite Church USA’s health care plan, The Corinthian Plan, through reinsurance. MSC will now pay a portion of its reinsurance premium to a common fund that will be managed by Mennonite Mutual Aid. This fund will be used to pay a portion of the large claims among the various church plan pools participating in the new denominational health plan. This approach is similar to the model that is proposed for the Mennonite higher education institutions.—Mennonite Church USA Mennonite Women USA approve new mission NEWTON, Kan.—The Mennonite Women USA board approved new mission and vision statements for the organization at a Nov. 7 meeting. The new guiding documents state: “Our mission at NEWS DIGEST IN BRIEF Cheryl Treece Cluster bomb display travels to Bluffton, Goshen Mennonite Central Committee’s “Daily Terror” cluster bomb display was part of an October weekend of activities at First Mennonite Church in Bluffton, Ohio. Louise Matthews, director of the Lion and Lamb Peace Arts Center, studies the exhibit, which features stories from around the world.—MCC Mennonite Women USA is to empower women and women’s groups as we nurture our life in Christ, study the Bible, use our gifts, hear each other and engage in mission and service” and, “Mennonite Women USA invites women across generations, cultures and places to share and honor our stories, care for each other and express our prophetic voice boldly as we seek to follow Christ.”—Mennonite Church USA Bridgefolk ED resigns, leadership revamped COLLEGEVILLE, Minn.—Bridgefolk, a movement of Mennonites and Catholics, held its 10th anniversary conference in August. Now it is entering a time of transition. Kent Yoder resigned to pursue graduate studies in Europe, after serving two years as executive director. Recognizing the demands on the largely volunteer circle of Bridgefolk leaders, the board recommended a change in leadership structure. Gerald Schlabach will return to his role as executive director, with a focus on working with the board to tend the vision of Bridgefolk and mentor new leadership. Lois Kauffman, Central District Conference minister, will serve as conference coordinator. Mary Schertz will represent Bridgefolk at an International Ecumenical Peace Conference this summer. Schertz is the director of the Institute of Mennonite Studies, Elkhart, Ind.—Bridgefolk.net MCA creates benevolence fund for camps EAST PERTH, Ontario—The Mennonite Camping Association board held its annual winter meeting at Hidden Acres Camp in East Perth on Nov. 4. Here the board established a Benevolence Fund that will be available to member camps that experience loss due to a natural disaster such as a flood or fire. The board created guidelines for distribution of the fund, which generally will not exceed $1,500. It will also provide opportunity for camps to contribute to the needs of other camps. MCA is continuing to work with Mennonite Disaster Service to provide an opportunity for camp staff to work together and assist in a disaster relief area. The board is working toward a date in November 2010. The 2010 fall meeting of the board will be held in the Elkhart, Ind., area in order to allow the board formally to express appreciation to Evon Castro for her many years of service to MCA.—MCA Shanks honored for work with AIC churches ELKHART, Ind.—David A. and Wilma Shank were honored for their lifetime of work on Oct. 31. Their work includes 10 years with African-Initiated Churches in Côte d’Ivoire. A banquet sponsored by the Association of Anabaptist-Mennonite Missiologists at Associated Mennonite Biblical Seminary, Elkhart, highlighted the Shanks’ contributions to mission. The Shanks served first in Belgium from 1950-1973, then in west Africa from 1979 to 1989. James Krabill presented a certificate to his mentors. Krabill served in Côte d’Ivoire with the Shanks and now is senior executive for global ministries with Mennonite Mission Network. The honor included announcement of a book of David’s writings that Krabill is editing and the Institute of Mennonite Studies is publishing. The book, titled Mission from the Margins: Writings from the Life and Ministry of David A. Shank, will be completed early in 2010.—AMBS Spiritual directors gather at first-ever retreat GOSHEN, Ind.—The first-ever U.S. retreat for Mennonite spiritual directors took place Oct. 26-28 at the Jesuit Retreat House in Parma, Ohio. Wendy Wright led the group in reflecting on John 15:12-17 and the theme of friendship in Christian theology. Wright teaches theology and spirituality at Creighton University in Omaha, Neb. A total of 46 directors attended. About 115 people appear in the Mennonite Spiritual Directors list available on the Mennonite Church USA Web site.—Mennonite Church USA —compiled by Anna Groff December 1,2009 Bluffton professor teacher of the year Lucia Unrau was awarded the Ohio Music Teachers Association Collegiate Teacher of the Year award during the annual state conference Nov. 5-7 in Van Wert, Ohio. She is professor of music and music department chair at Bluffton (Ohio) University. Unrau is the first Bluffton music faculty member to receive the award. She was nominated by teachers in the Middle West district, which ranges from the Findlay area to Bellefontaine and west to the Indiana border. —Bluffton College EMU president is council chair College president Loren Swartzendruber is serving as chair of the Council of Independent Colleges in Virginia for the 2009-10 fiscal year. He is the president of Eastern Mennonite University, Harrisonburg, Va. Swartzendruber was elected at the fall meeting of the CICV board of directors and will serve in this role through Sept. 30, 2010. CICV is an association of 27 nonprofit, private colleges and universities in Virginia.—EMU TheMennonite 7 Reflections from a trip to Jordan by Gordon Houser n a region often identified with conflict, the Hashemite Kingdom of Jordan stands out as a place where peace and religious acceptance is both preached and practiced. Though I am a Mennonite who preaches (and tries to practice) peace, a trip to this land in the Middle East taught me much. When friends and family learned that I was traveling to Jordan in late September, many asked, “Is that safe?” I wasn’t worried, but I understood the question. After I returned from my week there, I assured them I felt as safe as in my own town (Newton, Kan.). A tree stands against the desert backdrop at Wadi Rum in southern Jordan. Photo by Gordon Houser 8 TheMennonite December 1,2009 I traveled with 17 other Christian journalists from the United States and Canada. We represented periodicals that are part of three organizations: Catholic Press Association (nine), Associated Church Press (five, including me) and Evangelical Press Association (four). While the Jordan Tourism Board paid for our tour, JTB has no control over what I write here. And while it obviously wants to promote tourism, which is more than 10 percent of Jordan’s GNP, larger issues are involved. Among the first places we visited was the Jordanian Interfaith Coexistence Research Center, housed in the Melkite Catholic Church in Amman, part of the Patriarchate of Antioch. The center’s director, Father Nabil Haddad, told us his ancestors were at Pentecost (Acts 2). As Arab Christians they are living witnesses within a Muslim majority, making up about 5 percent of the population. (In 1950, Christians made up about 30 percent of the population.) “Jordan is the best model for Christian-Muslim relations,” Fr. Haddad said. Eighty Muslim leaders work with the center, which began in 2003. An imam (Muslim cleric) who is part of Imams for Coexistence, once gave a sermon in which he called Americans “brothers and sisters.” In answer to a question from our group, Fr. Haddad said that Muslims are not allowed to convert, according to sharia (Muslim law). “We don’t carry out missionary work because we want to keep what we have,” he said. Those who try to convert Muslims do more damage to Jordanian Christians than good. Fr. Haddad pointed out that Arab Christians are in the Bible and in the Qur’an. The Prophet Muhammed was married to a Christian and welcomed Christians into his first mosque in Medina, he said. This kind of organization works in Jordan because there is no hostility between Muslims and Christians, he said. Later that day we visited Prince El Hassan bin Talal, brother of King Hussein, who died in 1999, and uncle to King Abdullah. Having passed through security and been instructed to address him as “your royal highness,” we were taken aback when the prince came into the room unannounced and shook hands and greeted each of us. He proceeded to talk about religion and politics, the topics we are told to avoid in polite company, right? Speaking fluent English (he was trained at Continued on page 10 Jordan is the best model for Christian-Muslim relations.—Fr. Nabil Haddad December 1,2009 TheMennonite 9 Continued from page 9 Oxford University in England), the prince displayed an erudite yet passionate concern for peace in the world. “At the end of the day,” he said, “we all should support civil rights and sanctity of human life.” He addressed so-called Muslim suicide bombers: “There’s nothing fundamentally religious about fundamentalists.” He called such actions part of the “hatred industry.” He described governance as “good bedside manner,” knowing how to talk to people. Those who cannot live without war portray themselves as warriors, he said. In order to put a halt to the hatred industry, he said, we must do something for people, especially the impoverished. And strategies against terrorism, he added, should address the causes, such as poverty. There’s nothing fundamentally religious about fundamentalists. —Prince El Hassan bin Talal He told a story of a time when some political leaders were visiting. He showed them some Iraqi refugee children who were sleeping in the street during the winter. They had nowhere to go. Leaders must keep such people in mind. The Middle East does not have a way to discuss economics with a human face, he said. In 2050 there will be 55 million unemployed Arabs. At present, 60 percent of Arab youth want to migrate. What is the role of Christians? he asked. We should study the texts of the other. Prince Hassan has done this. He gave each of us a copy of his book Christianity in the Arab World, which he Fast facts about Jordan Official name: Hashemite Kingdom of Jordan Population: 6.3 million Form of government: a constitutional monarchy with representative government Religious adherence: 92 percent Sunni Muslim with a small Christian minority (Orthodox, Catholic, Protestant) Length of Mennonite presence in Jordan: 40 years Number of school kits Mennonite Central Committee sends to Jordan each year: 25,000 (more than to any other country) Number of groups MCC works with in Jordan: 15 10 TheMennonite December 1,2009 wrote to help fellow Muslims better understand Christianity. Interfaith dialogue, he said, should be talk about the practice of faith, not an ivory-tower conversation. It is necessary to bring people together and have a civilized framework for disagreement. The next morning, we had a briefing with Senator Akel Biltaji. He explained that senators are Jordan promotes not tolerance but acceptance of religion.—Senator Akel Biltaji appointed, as in the British system of government. They must verify every law the government proposes, then the king must sign it for it to become law. Jordan’s system of government is a combination of monarchy and parliament. He offered a lesson in the history of the region and of Jordan, which became a nation in 1921-23 and became independent in 1946, moving from a princedom to a kingdom. Jordan has been “an oasis of peace” in the region’s conflict, he said. Jordan is the secondlargest peacekeeping force for the United Nations, he said. He outlined what he called a 4-P process—piety, prophecy, politics, patriotism (the hijacking of religion)—which he said moves away from the core of religion, which is summarized by “love thy neighbor” and “love thy enemy.” He gave examples of such hijacking of religion by Islamicists. “Jihad” is an inner war (self-denial), giving up pleasures for the sake of purity, he said, not a call to kill people. Jordan’s King Abdullah took leadership in opposing the violence of Islamacist terrorism, he said. Jordan promotes not tolerance but acceptance of religion, he said. The Abrahamic path shows the commonality of the three faiths (Judaism, Christianity and Islam), he said. He emphasized “peace through tourism”: leaving home for a purpose, earning knowledge, practicing people-to-people diplomacy. In response to a question about the IsraeliPalestinian conflict, he said, “My cousins [the Jews] cannot see beyond their noses” and react out of fear; they cannot trust. A huge tomb carved into the rock at Petra, one of the seven wonders of the world and Jordan’s greatest tourist attraction. Photo by Gordon Houser Through the week, we visited many sites of biblical and historical interest, including Gedara (where Jesus may have cast demons into a herd of swine), the Jabbok River (where Jacob wrestled with “a man”), the site of Jesus’ baptism, Jerash, Madaba (whose people are the direct descendants of some of the earliest Christians), Mt. Nebo (see Deuteronomy 34:1) and Petra, one of the seven wonders of the world. On Oct. 2 at a hotel on the Dead Sea, I visited with Cindy and Daryl Byler over coffee. The Bylers are Mennonite Central Committee (MCC) representatives for the region that includes Jordan, Palestine, Iran and Iraq. They’ve been in this position for two years. MCC has worked in Jordan for 40 years, they said, and 60 years in Palestine. Primarily the Bylers help support the work of local churches and NGOs (nongovernmental organizations), both Christian and Muslim. They work with 15 groups in the areas of peacebuilding, community development and relief. A large part of the work in Jordan is with schools, primarily Catholic and Anglican. Caritas Jordan, a Catholic organization, provides education about HIV/AIDS in many schools and also distrib- utes MCC school kits. Jordan receives about 25,000 kits per year, more than any other country. In Jordan, the Christian schools have a good reputation, Cindy said. Among the schools MCC supports are ones that work with special needs children, who are often seen as a burden or shame in Jordanian society. Brent Stutzman is a volunteer with MCC’s SALT (Serving and Learning Together) program, working at the Holy Land Institute for the Deaf in Salt, Jordan. Volunteer Julie Lytle works at the Arab Episcopal School in Irbid, which is for blind and low-vision children in grades K-6. MCC has begun working at East-West dialogue with young adults. The Bylers helped organize a meeting in Jordan of 13 young adults from the United States with young adults from the Middle East. This four-day conference has been held twice and done with the Middle East Council of Churches. MCC also sends two local students to the Peacebuilding Institute at Eastern Mennonite University in Harrisonburg, Va., each year. Water is a huge political issue in the region. MCC helps villages build catchments to distribute water from springs. They also provide equipment and funding for materials. Jordan is a place where the work of Mennonites, Catholics and others is welcome alongside that of Muslims. In a region where conflict is widespread, it is a place of peace where hospitality is valued and practiced. Gordon Houser is associate editor of The Mennonite. Note: Editor Everett Thomas is planning to lead a similar tour to Jordan in November 2010; it is specifically for editors of Mennonite Church USA conference newsletters. All expenses (from New York City) for the one week tour will be covered by the Jordan Tourism Board. Editors that are interested can send an email to [email protected] or call 574-535-6051. Mennonite presence in Jordan: Cindy and Daryl Byler are regional representatives for Mennonite Central Committee. Photo by Gordon Houser December 1,2009 TheMennonite 11 by David Kreider grew up in Israel, in the aftermath of one of history’s most horrific tragedies. Traumatized and desperate after 6 million of their kin were annihilated in gas chambers and death camps across Eastern Europe, my first friends were Jews whose hopes converged in this Jewish State. Sadly, their tragedy has given birth to yet another, causing a conflict that has infected the entire Middle East and three of the world’s great faiths—over half the world’s population. War and insecurity have long been part of life in Israel. I remember June 1967, at age 14, digging our bomb shelter, taping up our windows and headlights, the fighter jets, sirens and incoming missiles aimed at the refineries nearby. I remember the anxi- How could God favor one people against another? Doesn’t God love Arabs and all people as much as Jews? Photo Anna Groff ety and then five days later the relief as news came in of Egypt’s surrender in the Sinai, the capture of the Golan, Jerusalem, the West Bank and Gaza. For Israelis reeling from what was at stake this was a “miracle” of biblical proportions—God had again “delivered his people,” as in days of old. Soon I saw how this looked from the other side as we met missionaries and their children from Gaza. My wife to be, Mary Ann, was among them. How could God favor one people against another? Doesn’t God love Arabs and all people as much as Jews? Was God in this? As Palestinian Muslims and Christians tried to make sense of the growing magnitude of their 12 TheMennonite December 1,2009 injustice, they developed their own liberation theologies. Some took on extreme forms as their outcries fell on deaf ears. I have seen the power of competing religious ideologies in the Middle East and how they contend for influence in the halls and think tanks of Washington and elsewhere to devastating effect. Is this the vision for the world God had in mind? Toward holy peace: Jesus was about different politics. His vision was for a social order that transcended all boundaries—a kingdom whose transformative force and governing moral law was love—an all-inclusive love that encompassed God, our neighbors and our enemies. As I’ve reflected on the ramifications of those words, I am struck by the focus of Jesus’ ministry. Galilee was a Gentile region at the sociological and political edge of Jewish life, a crossroads in that region where Judean culture intersected with those of Greeks, Romans, Syrians, Persians, Arabs and Samaritans who lived along and traveled the trade routes, and where the outcasts of Judaism—the “sinners,” the demoniacs, lepers and the poor—were relegated to live among “the heathen” and “unclean.” This is where Jesus grew up, spent most of his time and recruited his disciples. He spoke to his diverse audiences here in parables, realizing many of them would not immediately comprehend their meaning. Jesus was deliberate and passionate about inclusively engaging others outside his tradition, and he often affirmed their faith (Matthew 8:10-12). His most animated act recorded in Scripture (Mark 11:15-17) sees him so infuriated by the merchants’ disregard for those whose space they had taken over and exploited in the Temple’s Gentile courtyard that he chases them out with a whip. Hope may come from inter-religious efforts. The words that burned in his mind were from Isaiah 56:3,6-8: “Do not let the foreigner joined to the Lord say, ‘The Lord will surely separate me from his people.’ … And the foreigners who join themselves to the Lord, … and hold fast my covenant—these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples.” Paul later put it this way: “But now in Christ Jesus you who once were far off have been brought near … [making] both groups into one and has broken down the dividing wall, that is, the hostility between us. … that he might create in himself one new humanity, … thus making peace. … So then you are no longer strangers and aliens, but … members of the household of God” (Ephesians 2:13-19). A personal journey: One of the most meaningful experiences of my life has been my opportunity these past two years to get acquainted with several Muslim and Jewish colleagues at the Center for Justice and Peacebuilding in Harrisonburg, Va. As our friendships grew, several of us talked about forming a group we called Search for Scriptural Common Ground to explore the teachings in our faiths that relate to peacemaking—compassion, love, nonviolence, forgiveness, mercy. As we shared and discussed our Scriptures, we found a growing sense of kinship, trust and awe in the realization that we were also finding our common humanity, a deepening sense of peace and connection in our common quest for God. Marc Gopin, in his book Holy War, Holy Peace: How Religion Can Bring Peace to the Middle East (2002), features a remarkable document drawn up by several rabbis and sheikhs called the Jerusalem Peace Agreement, which I found moving: “We as representatives of the two faiths, of Islam and Judaism, agree to the following: Both the Torah and the Qur’an are expressions of faith which speak of the divine revelation and oneness of G-d . Both … teach their faithful to honor every human being as the living image of G-d. The Holy Torah revealed to Moses, peace be upon him, the prophet of the Jewish people, calls for the respect and honor of every human being regardless of race or creed [and for] special respect and feeling of brotherhood to all believers in the one G-d. Thus Muslims, who worship the same G-d as the Jews, are primary recipients of these feelings of brotherhood. “The Holy Qur’an revealed to Mohammed, peace be upon him, the prophet of Islam, calls for the respect and honor of every human being regardless of race or creed [and for] special respect and feeling of brotherhood to all believers in the one G-d. Thus Jews, who worship the same G-d as the Muslims, are primary recipients of these feelings of brotherhood. “Based on these eternal truths of the Holy There is a groundswell of passion for inter-religious peacemaking around the world. Torah and the Holy Qur’an, we declare that no human being shall be persecuted, physically or morally, because of their faith or the practice of their beliefs. We also express our wish for greater harmony and understanding between [us]. We the descendents of Ishmael and Isaac, the children of Abraham, are united to offer our prayers … for the end of all enmity and for the beginning of an era of peace, love and compassion.” The question that haunts me as I read that is, Where is Jesus in this, a Jew who also spoke of God as one, and of love and peace and faith beyond the framework of his own tradition (Matthew 8:10-12)? Where were Christians in this? Reason for hope: There is a groundswell of passion for inter-religious peacemaking around the world. Universities and seminaries are building December 1,2009 Continued on page 14 TheMennonite 13 by Marion Deckert Those who recognize the transformative premises in Jesus’ teachings have an increasingly strategic role to play. programs in interfaith studies. Closer to home, I am excited to see Eastern Mennonite University, too, developing a center for interfaith engagement and peacebuilding. Initiatives such as “A Common Word between Us and You” from 300 Muslim clerics to Christian leaders in the West and the Interfaith Youth Core movement of Eboo Patel reflect this hunger for mutual understanding and peace. At higher levels of state and policy analysis, the Center for Strategic International Studies and the U.S. Institute of Peace have sponsored landmark studies whose findings point to inter-religious diplomacy as strategic to engaging the ideological underpinnings of terrorist groups whose networks have become global and their designs apocalyptic. World leaders such as Jimmy Carter, Bill Clinton, Tony Blair and Barack Obama have increasingly engaged the language of faith in their work to bridge the political and ideological divides we face in today’s world. Those who recognize the transformative premises in Jesus’ teachings have an increasingly strategic role to play in transforming the twisted logics of holy war to those of peace and a new social order built on a moral law of love that bridges enmity. Anabaptist-Mennonites who have espoused these premises of just peace and nonviolence and established a legacy of service and partnership in relief, development, dialogue and peacebuilding are garnering renewed respect for their work across these lines of faith and politics. It is to this exciting work that we have been called in Christ, and with this unprecedented convergence of interest in interfaith engagement we have a remarkable opportunity to inculcate Jesus’ vision for the world in these conversations and collaborative efforts for peace. David Kreider is a graduate of the Center for Justice and Peacebuilding at Eastern Mennonite University in Harrisonburg, Va., where he has also been involved on the advisory board of the emerging Center for Interfaith Engagement. He is a member of Community Mennonite Church in Harrisonburg. 14 TheMennonite December 1,2009 Be alone with the Holy Scriptures—if you are not, you do not read the Holy Scriptures. This being alone with God’s Word is a dangerous matter. But one may defend himself against God’s Word. Take the Holy Scriptures, shut your door—but then take 10 dictionaries and 25 commentaries—then you can read it just as quietly and coolly as you read the newspaper.—Soren Kierkegaard heard Nelson Krabill talk about what had changed in the Mennonite church in his 12 years as president of Associated Mennonite Biblical Seminary, Elkhart, Ind. One observation was that the use and authority of the Bible had declined. This decline is part of a much longer historical trend that corresponds roughly with the increase in educational levels among our people. However, it is not only the intellectuals who are less likely to see the Bible as an authority; it is Photo Dreamstime.com Continued from page 9 We need to regain confidence in the message contained in the plain meaning of the text. If what pretty much across the congregation. From the perspective of the pew it goes something like this: You read the Scripture, it seems to have a pretty plain meaning and you assume it should help guide your life. But then you meet someone who points out that the meaning of a key term, say “peace,” in Greek or Hebrew is really a way of talking about justice and therefore you do not understand what the text says. Or someone points out that in the ancient culture a particular action or practice, say hitting someone on the right cheek, cannot be done without disgracing the hitter, so the meaning is different from what you thought. After repeated instances of this, you begin to think the Scriptures are not something the layman can understand, and Bible reading becomes problematic. Add to this that the pastor is tempted to spend much time talking about the translation and culture and historical setting of the text for the day and less and less time talking about precisely what it says. The causes of this systematic deconstruction of the text are not hard to find. First is a negative cause. The rapid decline in the idea of word-forword literal inspiration has not been replaced by a commonly accepted notion of authority. The reasons many of us cannot subscribe to the traditional doctrine of literal inspiration are well known. I think the decline of this doctrine is all to the good. It is nearly impossible to square such a view with a serious respect for the Scriptures. Still, the results of this change in approach has been corrosive. If we cannot accept each specific proposition on face value, then what should our faith be based on? There is also a powerful positive cause: the rise of a radical theory about the meaning of texts. As a shorthand, I will refer to this as postmodern theory. In its most radical form it claims that no text has an inherent meaning. No text wears its meaning on its sleeve. Meaning only arises as the reader brings her presuppositions, personal history and cultural baggage to the text and thus creates a meaning. This means there are only personal meanings in texts and no foundational, objective, explicit meaning. Once this idea takes hold of one’s understanding, it is difficult to avoid a radical relativism. If what I get out of the Scripture is only valid for me, only personal truth, then it is at best inspirational, not authoritative. “Sola scritptura” (Scripture alone) was a leading idea of Anabaptist reformers. Scripture was the foundation, the touchstone. It was the anchor that tied the church together, no matter how fractious and diverse were the understandings. The postmodern view is radically antifoundationalist. It is based on the conviction that there can be no objective, universal truths. A view that is securely anchored on the foundational belief that there can be no foundational truths is the most disastrous kind of foundationalism. These and other causes lead the layperson to pretty much give up trying to use Scripture as an authority. Still, no one swims in the chaotic world of possible ideas-values-commitments without an anchor or at least a life raft. In particular, two approaches to Scripture seem to promise some refuge in the wreckage left by postmondernism and the passing of literal inspiration. One approach is represented by the Jesus Seminar. It is based on the hope that modern linguistic and historical tools will make it possible to sift out of the Gospels the words and sayings that can be ascribed directly to Jesus. The methodology is based on secular scholarship and rational principles. The approach is designed to ignore doctrinal beliefs and faith commitments. The project extracts a discouragingly small set of words and sayings that can be said to be authentic. The clear implication of this project is that only the authentic words and sayings can be used as authoritative sources for Christian belief and action. It is hard not to see this effort as leading to a new literalism. It is designed to provide a new, albeit truncated, gospel that is authoritative on much the same basis as the old literal inspiration. As tempting as this is to the drowning soul, there are those niggling doubts. First, could their choice of authentic sayings have been influenced by their own biases? Might another group of scholars come up with a different set of authentic passages? And new scholarship, new theories and new historical understandings will come along and become the basis of a revision of the certified words. Can it be right to leave one’s religious life in the hands of unknown experts Continued on page 16 t I get out of the Scripture is only valid for me, only personal truth, then it is at best inspirational, not authoritative. December 1,2009 TheMennonite 15 Continued from page 15 who have no accountability to the Christian community? What kind of faith does this entail? There is a second, more established approach to gaining some measure of confidence in the Scripture. Here the hope is not to discover the very words of Jesus but to develop a way to find the literal intent of the writers of Scripture. If it was possible to come close to the actual intent of the biblical authors, then surely one would have moved close to the truth hidden in the text. General textual scholarship leads us to expect that a close study of the languages, histories, cultures and parallel literatures of the original texts should make it possible to settle some of the puzzles that come with ancient texts. If one knew, even approximately, what was in the mind of the writers, then surely it would be appropriate to trust this message. This general approach lies at the root of all textual scholarship. It is a task essential to any trustworthy translation of Scripture. No one should doubt its importance and validity. Unfortunately, it is not a task that can or should be assigned to the ordinary Christian. It is important to draw a distinction between the task of translation and the everyday action of reading for meaning. These two things tend to be confused by the idea that one has to find a way to get behind the text to discover its hidden meaning. In so far as a believer bases her confidence in some more or less hidden intention that lies behind the text, she is put back into the medieval position of receiving the message from the priest. The priesthood of all believers has disappeared, and one is left again waiting for the high priest of biblical scholarship to reveal the truth. The biblical scholar certainly ought to deliver us a trustworthy text, but she ought not deliver us the meaning of the text. Translation is a technical task. Understanding words is an everyday task. Neither of these approaches leads to confidence by the lay Bible reader. The church needs an authentic, nontechnical, serious way to read the Bible. The history of missions is replete with stories of those who have come to Christ by a chance copy of the Gospels. It is hard to believe the text does not pretty much bare its central message on its sleeve. We need to regain confidence in the message contained in the plain meaning of the text. Marion Deckert is a member of Bethel College Mennonite Church in North Newton, Kan. 16 TheMennonite December 1,2009 by Dave Nickel y dad owns an 80-acre plot of land that we call the “Delft 80.” It’s a small field 13 miles from the home place. When I was younger, we had a tractor that reached 15 miles per hour on the road. I made the seemingly endless drive countless times and wondered why Dad had not sold the land. As I sat and sweated on the vinyl tractor seat, I thought to myself, Dad should sell. He should buy something closer to home. The Delft 80 is hilly, and rocks abound. Usually such ground wreaks havoc on farm machinery and doesn’t produce bountiful yields. But the Delft 80 is different. Late in the summer, the rolling hills of tasseling corn have an elegant mystique. More practically speaking, it is fertile. In Dad’s words, “It produces good corn.” Why does the Delft 80 produce good corn? Why does Dad hang on to it, making the monotonous drive numerous times every season? Why does he deal with the hills and the rocks year after year? I’d like to say it is because he is a romantic, but that he is not. Instead, he is patient and, through studying the Delft 80 over the years, he has allowed it to teach him how to farm it. He has not allowed the traditional methods of assessing land value affect his work ethic. He has let the land work on him, and the yields have been bountiful. Photo Dreamstime.com Translation is a technical task. Understanding words is an everyday task. We need to allow the Bible to ask us questions. Like the Delft 80, the soil of the Bible sometimes seems full of interpretive difficulties; it may even seem like worthless ground. According to one scholar, “Scripture is full of embarrassing, offensive and internally contradictory texts, texts we don’t wish to live with, let alone live by.” In the past, I have both overly denied and overly embraced this statement. Sometimes I read the Bible as an inerrant science book and other times as an inaccurate history book. Both readings were problematic; neither took Scripture seriously. In both I chose which passages were authoritative and discarded the rest. I was lazy and uncommitted. I was unwilling to read the Bible closely and wrestle with those passages that seemed to provide “inappropriate” messages. I clung to the flat, rock-free passages close to home. Unlike my wise and patient father, I let the traditional ways of evaluating land tell me to sell. The Scriptures invite us to live in what Barth calls ‘the strange, new world of God.’ More recently I have been introduced to the work of the late Swiss theologian Karl Barth. He teaches me that, instead of selling, I need to change my perspective. Instead of bringing my own questions to the text, Barth calls me to approach Scripture with a posture of humility. I need to allow the text to speak to me, to allow it to ask me questions about what I believe and how I live. The question is not how to get God to participate in my life; instead, reading the Bible pulls me into God’s eternal life. Barth proposes that our struggle with Scripture is how we join in what God is doing in our world. We penetrate into the heart of the text so that through the written words we may receive the Word of God, Jesus Christ, into our hearts. The Bible forms our spirits into a home for the Holy Spirit. The Scriptures invite us to live in what Barth calls “the strange, new world of God.” As we dwell with God’s Word, the Holy Spirit lifts us into the new world of God’s incomprehensible love and glory. This is the message Barth finds in Scripture, but he goes on to write that his answers are only a weak attempt because they measure God with his own measure, conceive of God with his own conceptions and wish himself a God according to his own wishes. Barth calls us to grow beyond these weak, human answers to hear the Word present in Scripture. The work of biblical interpretation is full of paradox and contradiction, but Barth points out that we do not engage in this work alone. It is also the work of the Holy Spirit. God graciously enables us to reach beyond ourselves. Barth challenges us to develop both understanding for this strange world and goodwill enough to meditate upon it and enter it. Such entry means a changed life; interpretation leads to a life of discipleship. Despite their inconveniences, the Delft 80 and the Bible produce bountiful yields. The Delft 80 produces good corn, and the Bible produces good disciples. We do not need to change the Scriptures to meet our expectations; instead, we need to change our perspective. We need to navigate the interpretive difficulties with the hope that God will encounter us. We need to have faith that God has something to say to us, that God will change us through our reading and our wrestling. We must approach our Bibles with humility and patience. Like my father, patiently and diligently working the soil of the Delft 80 and letting it teach him how to farm it, we need to work the soil of Scripture in the same manner, letting it teach us how to properly interpret it. We need to allow our lives to be shaped by how Scripture interprets us. We need to accept God’s invitation to join in his story on his terms. Then Scripture will lead us into new life, eternal life, the life of Jesus Christ. Then we will find ourselves in the strange, new world of God. Then our reading of Scripture will bear fruit in our lives and in the church. Dave Nickel served as a ministerial intern for the Eastern Carolina District (NC) of the Virginia Mennonite Conference. We do not need to change the Scriptures to meet our expectations; instead, we need to change our perspective. December 1,2009 TheMennonite 17 SPEAKING OUT God or the Devil? A to infant baptism, the state church and participafellow believer said to me, “When we engage tion in war. Neither side in that debate won a victoin dialogue, the Devil always wins.” No ry clear enough to convince all Christians, but the Christian wants the Devil to win. Our faith is beliefs of the group first nicknamed “Anabaptists” precious and so are the sacred writings that nurture it. Since any possibility of losing our faith and then “Mennonites” survived to challenge strikes fear into our souls, we want to be cautious today’s worldwide church. Was this a victory for about questioning Bible-based and time-honored God or for the Devil? beliefs and practices. A century later, the church in Italy fought to Discussion of major faith issues in the church hold the line on its Bible-based belief that the sun has often become impassioned, even heated. Let’s traveled around the earth. Fierce discussion and briefly review the story, beginning in the Acts of charges of heresy against Galileo eventually subthe Apostles. sided as the church changed its After Peter obeyed his divine interpretation of the Scriptures vision, the church in Jerusalem in light of new scientific eviDiscussion of major faith called him on the carpet for eatdence that the earth traveled Ray Elvin Horst issues in the church has often ing with Cornelius, an unclean around the sun. Did Christians is a member of Gentile, “dirty” because he was thereby improve or damage our Community become impassioned, Mennonite uncircumcised. Active dialogue belief in the Creator? Did God Church, even heated. followed. As Jewish Christians win, or did the Devil? Harrisonburg, Va. peeled away layers of prejudice, In the United States around they finally agreed that God was 1850, heated debate flared about accepting “even the Gentiles.” Henceforth, Jewish sticking to the Bible concerning slavery. To slaveand Gentile believers could freely visit in each owners, Scripture was abundantly clear. In saying, other’s homes and eat together. In making this “Slaves, be obedient to your masters,” the Bible change, did the church gain or lose moral ground? obviously approved the existence of both slaves Who won, God or the Devil? and masters. When Christians eventually followed A bit later, Paul narrowly escaped being the lead of government, discarding that commandlynched for teaching that circumcision was worthment in favor of the belief that holding humans in less (“availeth nothing,” KJV). Through intense involuntary servitude was unacceptable, did we gain or lose moral ground? Who won, God or the dialogue, the Jerusalem Council came to a new Devil? interpretation of God’s commandment to circumMore recently, Mennonites debated passionatecise boy babies: The church would not apply this ly whether we should allow people “living in sin” mandate to Gentile believers. Eventually both (that is, divorced and remarried) to be members Jewish and Gentile Christians stopped excising of the church. That discussion led to the belief that foreskins as a required rite of the faith, thus disThe views God’s grace covers their situation. Rather than carding the commandment. In this change, did expressed in this requiring a couple to sever the bonds of their secGod win, or did the Devil? publication do not necessarily When Christians ceased stoning to death people ond marriage, which in some cases meant separatrepresent the guilty of adultery, thus disregarding another direct ing parents from children, we now offer blended official positions command from God, did the church lengthen or families full Christian fellowship. In making this of The Mennonite, shorten the reach of God’s forgiveness? Who won, change, did we increase or reduce our effectivethe board for The God or the Devil? ness in channeling God’s grace to needy humans? Mennonite, Inc., or Mennonite Around 1525, disputations erupted in Did God win, or did the Devil? Church USA. Switzerland as some Christians raised objections We are coming to see that God gives gifts for pastoral leadership to women as well as to men. We are reinterpreting Paul’s command, “Let IN THE NEXT ISSUE women keep silent in the churches,” in light of his clear recognition of Lydia and Priscilla as leaders • God with us—and vice versa?—Brian Martin in the early church. In this process, is God winBurkholder ning or is the Devil? Perhaps a look at our history can reduce our fear that in any dialogue about church practice the • Christmas economics—Harvey Yoder Devil will win. TM 18 TheMennonite December 1,2009 Two congregations unite after 86 years Churches split in 1923 over issues of biblical interpretation, women’s attire. Rachel Nafziger Hartzler P leasant Oaks Mennonite Church, Middlebury, Ind., met for its final Sunday morning worship service on Nov. 22. This was part of a historic event that happened in the small town of Middlebury. Two congregations that split 86 years ago—over specific issues no longer considered important—are in the process of reuniting. The group of people who formed Warren Street Mennonite Church (which later became Pleasant Oaks Mennonite Church) left the Middlebury Mennonite Church (now First Mennonite Church of Middlebury) in 1923 over issues of biblical interpretation and reactions of bishops from the “Old” Mennonite Church to the fact that some members were becoming assimilated into the American culture of the early 20th century. Locally, these reactions focused primarily on attire for women. In 1926 the Warren Street Mennonite Church became a member of the General Conference Mennonite Church, while the former First Mennonite remained a member of the Mennonite Church, sometimes referred to as “Old Mennonites.” For many years, the two groups coexisted in Middlebury with little interaction. They were part of two different continental denominations, and some members never set foot inside of the other church building. Gradually the two congregations began to work together in projects such as summer Bible school. With the merging of the General Conference Mennonite Church and the Mennonite Church into Mennonite Church USA in 2002, the two Middlebury congregations joined efforts in more activities, such as annually working together on a peace booth at the Middlebury summer festival and a program for the International Day of Prayer for Peace. With the recent decline in membership of both congregations, there have been occasional conversations between the two congregations about a reconnection. Formal conversations resumed in February and led to activities ranging from joint gatherings for worship, fellowship and prayer to a mixed octet of people from both congregations that has sung on numerous occasions. They also led to a joint presentation of “A Story of Reconciliation” by the lead pastors, Linford Martin of First Mennonite and Rachel Nafziger Hartzler of Pleasant Oaks, on Sept. 21—the International Day of Prayer for Peace—in the downtown Middlebury Memorial Park. In September and October, decisions were made to reunite and together become a new congregation. The legal issues involved in this reunion are being explored, but there is wide agreement that the two congregations should become a new merged entity. Some people are thinking about a new name for the reunited congregation. Although no formal action has been taken, one name suggestion for the new congregation is “First Pleasant Mennonite Church.” The reuniting process has been marked with pain for some of the longtime members of Pleasant Oaks, three of whom were present when the congregation began. Others have never attended another congregation, and there are numerous people who helped with the construction of the present church building. The members of Pleasant Oaks celebrate that the thriving Pleasant Oaks Preschool will continue in the same location, as First Mennonite Church members have agreed to join in supporting this successful outreach program that is in its 39th year. In addition, Pleasant Oaks members have been listening carefully to each other’s stories during the past eight months. They have been intentional about lamenting what they need to and celebrating what they can. Recent celebrations have included celebrating the 85th anniversary in 2008; the 90th birthday celebration of the oldest active member, J.O. Yoder; a celebration of marriages; and the baptism of Grant T. Miller, who became the first fifth-generation member of Pleasant Oaks. Pleasant Oaks pastor Rachel Nafziger Hartzler will conclude her responsibilities on Nov. 22 but has been granted a six-week sabbatical to complete the writing of the history of Pleasant Oaks Mennonite Church.—Pleasant Oaks Mennonite Church December 1,2009 Linda Pieri, of First Mennonite Church, and J.O. Yoder, of Pleasant Oaks Mennonite Church, work together in the Peace Booth at the Middlebury Summer Festival in 2008. One name suggestion for the new congregation is “First Pleasant Mennonite Church.” This article is available as a podcast at www.The Mennonite.org TheMennonite 19 MWC Assembly ends with leftover funds Mennonite World Conference officers discuss finances, future assemblies. M ennonite World Conference officers tackled a full agenda at meetings held in St. Jacobs, Ontario, Nov. 2-4. This was their first meeting since Assembly 15 in Paraguay last July. New at the table were vice president Janet Plenert (Canada) and treasurer Ernst Bergen (Paraguay). We need to address our stereotypical treatment of Lutherans and our continuing sense of victimization. —Larry Miller Paraguay 2009 finances MWC’s postassembly financial status, according to Oct. 31 closing figures, is positive, with a balance of $325,340 in the Assembly Fund. Miller attributed this result to strong international registration, donations from Paraguayan Mennonites and careful cost control by staff. Officers decided to set aside $125,340 of the balance for costs related to preparing for the next assembly and to give a $50,000 gift to Paraguayan member churches in gratitude for their great hospitality in hosting. Officers reserved an additional $150,000 for use in building the capacity of the Africa, Asia and Latin America continental caucuses and the development of MWC representation in each continent. Assembly offerings totaled $27,824 and have been placed in the Global Church Sharing Fund. Future assemblies Discussion around future assemblies continues to percolate. There is anxiety in some quarters about holding assemblies less frequently, officers noted. Miller proposed consideration of three possible options: keep the current pattern (every six years); gather every nine years; or every eight years, with General Council meetings every four instead of every three years. Continental meetings could be held in intervening years. It was agreed to complete by May 31, 2010, a comparative cost analysis of all meeting options as called for previously by the “Future of Assemblies” Task Group. Officers will then make a recommendation for deliberation by the Executive Committee at its meeting in July 2010. Deacons commission Bert Lobe reported that Global Anabaptists Deacons will be in place in about four months. Lobe is the staff person for the new Deacons Commission, which is designed to respond to needs in the global church. Deacons Commission members from each continental region are proposing names to complete the lists. Deacons, who will serve for three-year terms, are called to listen and be proactive in their own continental regions when there are issues to address. 20 TheMennonite December 1,2009 Interchurch relations Officers heard that the International Lutheran Council has shown interest in joining the Lutheran World Federation (LWF) in asking forgiveness of Mennonites for the 16th-century Lutheran persecution of Anabaptists. The LWF will act on a recommendation at its assembly in July 2010. The recommendation comes as a result of discussions between MWC and LWF officials since 2002. “In the spirit of biblical forgiveness, it is important that we offer forgiveness when asked,” said Bergen. The goal is mutual forgiveness, Miller added. “We need to address our stereotypical treatment of Lutherans and our continuing sense of victimization.” Officers affirmed the proposal of the Mennonite members of the International Study Commission to send the commission’s joint report to member churches for discussion and response. A letter asking for feedback could go with the report, to be sent out in January 2010, said Miller. Officers agreed that MWC needs to be ready to offer forgiveness to the Lutherans when asked to do so. Officers also affirmed undertaking further dialogue and discernment of issues raised by the joint report, especially regarding baptism and churchand-state relations. Plans for such conversations will be made in consultation with MWC’s Faith and Life Commission and recommended to the Executive Committee for approval. Service consultation In 2006, MWC facilitated a service consultation in Pasadena, Calif., in conjunction with General Council meetings. A second consultation, proposed at that first gathering of representatives of service agencies, is now being planned. Pakisa Tshimika serves as staff leader for the consultation. Reg and Phyllis Toews from Winnipeg, Manitoba, will work with Tshimika on the consultation. Questions to be discussed include, How do churches deal with service issues? and, How do service organizations and committees work with churches? The consultation is tentatively scheduled for Aug. 6-8, 2010, immediately following MWC Executive Committee meetings in east Africa. The Executive Committee will meet July 28Aug. 4, 2010, either in Addis Ababa, Ethiopia, or Nairobi, Kenya.—Ferne Burkhart of Mennonite World Conference EMU theater to honor Lee Eshleman $250,000 needed to establish studio theater named for late actor A new studio theater at Eastern Mennonite University, Harrisonburg, Va., will be named in honor of artist and actor Lee E. Eshleman, a 1986 graduate of EMU. Funding of $250,000 is needed to establish the Lee E. Eshleman Studio Theater as part of the University Commons Phase II project. Eventually a small gallery at the theater entrance will showcase some of Lee’s artwork and photographs of his life on stage. Lee took his life at age 45 in the spring of 2007, after a lengthy struggle with bipolar disorder. EMU is raising $2.4 million to complete the second phase of the University Commons building; $1.9 million has already been committed. The project plans include renovation of the former gymnasium to create upgraded state-of-the-art facilities for EMU’s popular visual and communication arts program as well as theater department. More than $100,000 has already been committed by family and friends to the project. EMU now invites the support of the broader community of many individuals who have been enriched by Lee’s life and work. Lee was the last student to graduate with a degree from EMU’s art program in 1986, when the program was temporarily suspended. After graduating, he worked in the school print shop and as a graphic designer for EMU. Former EMU professor Jerry Lapp recalls discussing the “knowing line” concept with Lee. “A knowing line was what Lee was good at,” Lapp says. “He captured particulars and peculiarities in animals, humans or objects rendered that caused one to stop and gaze, ponder, chuckle. The knowing line Lee rendered created a two-dimensional reality which we, as viewer, could so easily imagine into our own realities, outer or inner.” Lee began his stage career at EMU as well. “Lee had the kind of creative genius that takes your breath away,” says Barbra Graber, former EMU theater faculty member. “Lee wasn’t afraid to take his fear and pain on stage with him,” says Graber, who worked with Lee as a student, as a designer and as an actor in Theater AKIMBO from 1991 to 1998. “But he also wasn’t afraid to let that Divine Comedian morph into something else, something magnificent, poignant, deeply truthful and so very funny.” Thousands mourned his passing, having been touched by his wit, humor and creativity onstage through performances as half of the comedy duo Ted & Lee Theaterworks. Lee joined Ted Swartz, Eastern Mennonite Lee Eshleman took his life at age 45 in the spring of 2007 after struggling with bipolar disorder. Seminary graduate, to form the theater company in 1987. They performed across the country and around the world in church, school, camp and community theater settings, bringing fresh light and humor to the gospel message. “It’s hard to say how much Lee meant to me,” says Swartz. “He was my comedic and theatrical soul mate as well as a great friend. We grew as artists together, and Lee taught me much about humor, about word choice, about clarity of objective. But he also made me laugh more than anyone before or since. It was a great gift, not a flippant or incidental thing, the ability to make another laugh, but rather an ultimate gift. He was also not shy about tackling and wrestling to the ground his own pain and struggle, giving his work depth and color.” “Lee understood that great art is also embracing the simple. A simple line in drawing, a simple line in acting, a simple line in writing,” Swartz says. “Despite a great intellect, he relished in the small, seemingly silly exchange, which of course communicated great meaning.” Contributions of any amount are welcome. The names of donors who contribute $500 or more will appear on a plaque in the theater gallery. For information, go to www.emu.edu/studiotheater.—Jim Bishop of Eastern Mennonite University December 1,2009 Lee was not shy about tackling and wrestling to the ground his own pain and struggle. —Ted Swartz TheMennonite 21 Couple brings service home to Goshen Photo provided Masts return from Paraguay and look for ways to use Spanish around them. From left, Craig Mast, Berta Valdez and Krista Mast. Valdez was the Masts’ host mother during the year they spent in Paraguay. C raig and Krista Mast wanted to improve their Spanish skills. They also wanted to serve in another country. So instead of going to language school, they combined their desire to grow more fluent with their interest in service and joined a Radical Journey team on a 10-month adventure in Paraguay. Radical Journey is a year-long service program of Mennonite Mission Network. Participants spend a month of orientation in a North American city, 10 months in an international service location and another month in reorientation with their home congregations. As a teacher and a nurse in Goshen, Ind., the Masts regularly found themselves interacting with people who spoke only Spanish. As they tried to make connections with their limited language skills, both wished there was something more they Stripped of the two things that make me who I am, it was a real challenge to find out what I had to offer.—Krista Mast could do. “We really felt like there needed to be more [English speakers] in the community who connect with the Spanish-speaking population,” says Krista Mast. “We wanted to reach out to the community in a different way.” “Each year, Radical Journey sends teams of young adults to explore what God is doing in the world and to take initiative to get involved,” says Darrell Gascho, Radical Journey’s director. “We’re excited to see how participants like Krista and 22 TheMennonite December 1,2009 Craig engage in the experience and integrate that experience back into their home community.” The time in Paraguay was a growing experience especially for Krista, who thought of herself as “awkwardly conversational” in Spanish before leaving the United States but found herself often excluded from conversations once arriving in Paraguay. “I couldn’t communicate and couldn’t practice my passion: nursing. Stripped of the two things that make me who I am, it was a real challenge to find out what I had to offer,” she says. Mast credits her stubbornness with helping her gain fluency. “I had to practice being present in every conversation without speaking.” While in Paraguay, the Masts’ main assignment was teaching English to Spanish-speaking adults who had interest in volunteering for the Mennonite World Conference Assembly Gathered. The Masts worked in concert with the rest of the young adults on their Radical Journey team and spent a lot of time with their host family. “I grew in my understanding of who our neighbors are,” says Krista. “Our host mother, Berta [Valdez], was the mom of the neighborhood. If there was a neighbor who needed a hot meal, she would give that meal. There was a sense of community that [went] beyond church community, a sense of community with your neighbors.” Since their return to Goshen four months ago, the Masts have been working to put their Spanishlanguage skills and their new neighborhood focus into practice. Craig is using his Spanish at school, translating for parent-teacher conferences and letters that go home to parents. Krista has returned to nursing, looking for new ways to communicate with her patients. Both of them are making time to share with the people around them. “Coming back, I have made a special effort to connect with my neighbors,” says Krista. “I’ve been trying to find out who they are as people.” The Masts have bigger dreams, too. “One of my real goals is still in the dream stage,” says Krista. “How can I as a nurse and as a Christian find a way to empower the people that need assistance in our community? How can I be an advocate?” Gascho sees the Masts’ community participation as part of the mission of Radical Journey. “It’s wonderful to see how Craig and Krista have embraced the call to bring their faith into their life and to connect their gifts with what God is doing in the world,” he says.—Melanie Hess of Mennonite Mission Network EMM immigrant church bridges gaps Church incorporates traditional Amharic worship songs and English songs. Jewel Showalter F or two years we were praying and asking everyone we could think of for help with our children and youth ministries,” says Tsadik Abraham, lead elder for the Ethiopian Evangelical Church, a member of the Baltimore District of Lancaster (Pa.) Mennonite Conference. It wasn’t just that they needed Sunday school teachers. They had plenty of capable Ethiopian men and women. But as an immigrant church, Abraham says, the adults in the church knew that their children were growing up in a world vastly different from the one that had shaped them. There’s always a generation gap, but for new immigrants the gap is unusually wide. Ethiopian adults prefer the traditional pentatonic Amharic worship songs. They love to hear the familiar words of the Amharic Scriptures in their mother tongue. But many of their children, born in the United States, don’t even speak Amharic. They go to English language schools. So when children come to church on Sunday, they want to read from English Bibles and sing English songs. A year ago, the Ethiopian church approached Terrie and Roy Graham, empty nesters who had years of experience in children’s ministries at a nearby Assemblies of God congregation. Would they consider assisting the church? “How could you say no to an Ethiopian?” Roy says. “Philip [in the Bible] couldn’t, and neither could we.” The Grahams joined the Ethiopian Mennonite church and have been volunteering their time to minister to the Ethiopian-American children. While the adults worship upstairs, the Grahams teach songs and Scripture memorization, tell stories and organize craft projects for around 20 children in the congregation. But each Sunday before they head to the basement for their separate classes in English, the children share the songs and Scriptures they are learning with the adults in a miniature program. “This is an important way of keeping the generations in touch with each other spiritually,” says Tilahun Beyene, an Ethiopian leader from a neighboring congregation. “We do the same thing with the children in our congregation.” Planted with assistance from EMM more than a decade ago, the Ethiopian Evangelical Church has had its ups and downs, but Abraham is encouraged. “It’s easy in this society for our children and youth to get drawn into unwholesome things that we’re not even aware of,” Abraham says. “We deeply appreciate the help we’re getting from the broader church.”—Jewel Showalter of Eastern Mennonite Missions Tsadik Abraham (far left) watches as the children of the congregation give a program. BUILDING BRIDGES FOR 40 YEARS around the world through custom-designed travel. 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MMA’s Medicare supplement plans* are: • Coverage that complements Medicare, in a range of options. • Welcomed by providers that accept Medicare. • Backed by MMA’s outstanding service and experience. Just ask George and Ilsa Sakheim, Gwynedd, Pa. They switched to MMA, and are “very impressed, very satisfied.” Talk to your MMA counselor, call (800)348-7468 Ext. 380, or visit MMA-online.org today to choose the plan that fits. * Not available in all states, nor affiliated with the federal government. Mennonite Mutual Aid Association offers Medicare supplement insurance plans through MMA’s Team Care Senior Benefit Series. 24 TheMennonite December 1,2009 Groff’s dissertation had been set aside while he served on the faculty and administration of Goshen Biblical Seminary (part of the seminary) from 1965 to 1986. However, in spite of the fact that only three copies existed until now, Satyagraha and Nonresistance serves as a challenge that urges us forward in 2009, John Rempel, associate director of IMS, said. Weyburn and Thelma worked in India for almost 20 years under Mennonite Board of Missions, and for most of that time—1951 to 1964—Weyburn taught at Union Biblical Seminary in Yavatmal. Confronted with how vast the problems of poverty, intolerance and war were, Groff explored the beliefs of Gandhi and the ways Martin Luther King Jr. merged those beliefs with his Christian faith. Groff was aware that one tendency for Mennonites was to withdraw from problems that required political engagement, Rempel explained. Another tendency was the lack of a Mennonite technique for implementing alternatives to violence. So in the dissertation, completed for his Ph.D. from New York University in 1963, Groff examined pacifist literature in the East and West, then described the spirituality and practice of Gandhi’s belief and compared these with historic Mennonite nonresistance. “Without ignoring foundational differences of piety and doctrine between Christianity and Hinduism,” said Rempel, “Weyburn made a powerful plea for them to recognize commonalities and shared responsibility. It is hard to overstate the radicality of such a plea for social engagement by a representative of a Mennonite church institution in 1963.” John Paul Lederach, a Mennonite mediator who has worked in numerous international settings, wrote in his foreword that this book “is well worth turning to in our continued discernment, for nuclear issues remain at the top of our global challenges, our neighbors are global, no matter where we live, and the world continues to need prophetic and pastoral expressions of agape-love.” The book breaks ground in a more pragmatic way also. This is the first project that IMS is offering as an e-book as well as in print volumes. Information is available on the IMS Web site: www.ambs.edu/ims.—Mary E. Klassen of Associated Mennonite Biblical Seminary MCC U.S. leader to leave after term ends Santiago wants to leave ‘space for new leadership to grow seeds of change.’ R olando Santiago has decided to leave Mennonite Central Committee U.S. when his six-year term as executive director is complete in August 2010. He says he hopes to create space for new leadership within MCC. MCC U.S. is part of the process to re-envision MCC’s future through the New Wine/New Wineskins process. The MCC boards in the United States are working to streamline decisionmaking and increased coordination. Santiago, who has been instrumental in that process, says, “In the midst of organizational changes in MCC U.S. that the board and I have been planning over the last three years, it is important to create space for new leadership to grow the seeds of change.” He plans to pursue new opportunities in peacebuilding, intercultural leadership, public health and education. Ann Graber Hershberger says that in his tenure, “Rolando has defined intercultural leadership, built denominational relationships and heightened witness to government.” Graber Hershberger, chair of MCC U.S., notes that MCC U.S. is moving into the future as a strong organiza- Goodville Mutual New Holland, Pa. tion. Regional and national staff have strengthened Summer Service Worker and Church Community Worker programs with immigrant and people of color churches. The Washington Office has developed new Web initiatives and tools that broaden its reach in Christian advocacy. Regional and national program offices are creating strong links to partners and constituents through community accountability and reference groups. Graber Hershberger says a transitional leadership search committee has been named by the board and includes Leonard Dow of Philadelphia, MCC U.S. board vice chair; Gwen White of Philadelphia, who represents the Brethren in Christ Church of North America on the MCC U.S. board; and Ron Byler of Goshen, Ind., who represents Mennonite Church USA on the board. “This is an exciting time for MCC U.S. and all of MCC. We must continue to reinvent our beloved organization to remain relevant and cutting-edge in our mission of peace, development and relief in the name of Christ,” says Graber Hershberger. —MCC and MCC U.S. staff Rolando Santiago FINALLY: A COLLEGE THAT CAN TEACH YOU HOW TO FIX THE ECONOMY REVERSE CLIMATE CHANGE SOLVE THE HEALTH CARE CRISIS AND MAKE PEACE IN THE MIDDLE EAST Affordable insurance for home, auto, farm, church or small business. Find your local agent at goodville.com or call us at 800-448-4622. Can a small college in the middle of America really make a difference? Well, we can certainly try. At Goshen College, we actively apply the principles of peacemaking to every aspect of life. You may not solve all the world’s problems while you’re here (not in the first year, anyway), but you will be engaged in an important conversation. timely tip: See for yourself by visiting www.goshen.edu. Priority application deadline is Dec. 15. Be alert r around r bus stops! December 1,2009 TheMennonite 25 WDC serves Low German Mennonites Kansas Farmworker Program reaches about 4,000 LGM clients per year. T Not often are ‘low German’ and ‘missional’ used in the same sentence. —Willmar Harder he Low German Mennonites from Mexico Support Task Force will mark its sixth anniversary in January 2010. Western District Conference sponsors the task force. “Not often are ‘low German’ and ‘missional’ used in the same sentence,” says chairperson Willmar Harder. “But the task force combines both in an innovational and cutting-edge ministry.” Harder is pastor of Hoffnungsau Mennonite Church in Inman, Kan. The task force continues to partner with the Kansas Statewide Farmworker Health Program—a program of the Kansas Department of Health and Environment. The program reaches about 4,000 Low German Mennonite (LGM) clients per year. These LGMs tend to be Old Colony Mennonites who migrated from Canada to Mexico in the mid1920s. Many left because of Canadian nationalism at that time that limited their educational freedoms, among other reasons. Most maintained Canadian citizenship and travel extensively between Mexico and Canada. Later generations of these LGM families left Mexico due to the economy, land shortages and drought, says Harder, and moved to Kansas, Texas and other states. Many of these places were on the routes from Mexico to Canada, so LGMs made job connections there. The school systems in Kansas noticed the large population of LGM children and worked to connect them to other Anabaptist groups, Bethel College in North Newton and others in Newton. The task force of 11 people grew out of these efforts. Mennonite Central Committee Canada has an LGM ministry based in Steinbach, Manitoba. The task force uses MCC’s statement: “MCC seeks to share God’s love with LGM people by working in a mutually beneficial relationship with local leaders, communities and organizations to enhance their capacity to address such issues as poverty, conflict, literacy, health and natural disasters.” MCC names three goals: improve the literacy of people in LGM communities, provide resources for community-building projects and coordinate a hemispheric approach in programs with LGM people. The WDC task force added a fourth goal, “to share our common spiritual background and faith.”—Anna Groff RESOURCES Dostoevsky: Language, Faith and Fiction by Rowan Williams (Baylor University Press, 2009, $24.95) explores the intracacies of speech, fiction, metaphor and iconography in the works of one of literature’s most complex and more misunderstood authors. Century by Tripp York (The Lutterworth Press, 2009, $17) examines a few Christians whose loyalty to Christ undermined the pseudo-soteriological myth employed by the state. These include the Berrigan brothers, Dorothy Day and Eberhard Arnold. Caring for Words in a Culture of Lies by Marilyn Chandler McEntyre (Eerdmans, 2009, $18) counters the commercial and political forces that affect language use in American culture with 12 constructive “strategies of stewardship.” The Christian Future and the Fate of Earth by Thomas Berry (Orbis, 2009, $22) reflects on Christianity and the environmental crisis of our time. He presents a vision of the sacredness of the universe and the interrelatedness of the Earth community. No Gods but One by Daniel Berrigan (Eerdmans, 2009, $15) looks at the darker side of Deuteronomy and draws parallels between that book’s time of mingled triumph and broken law and our own time, uncovering the stories within the story of this complex biblical book. Ostriches, Dung Beetles and Other Spiritual Masters: A Book of Wisdom from the Wild by Janice McLaughlin (Orbis, 2009, $18) uses stories to tell about the wildlife of Africa and teach us about ourselves and what we are capable of. Just One More Day: Meditations for Those Who Struggle with Anxiety and Depression by Beverlee Buller Keck (Kindred Press, 2009, $19.95) draws on the author’s personal experiences and Scripture in 40 short chapters. Living in Hope While Living in Babylon: The Christian Anarchists of the 20th 26 TheMennonite December 1,2009 Christ Our Companion: Toward a Theological Aesthetics of Liberation by Roberto S. Goizueta (Orbis, 2009, $30) addresses the dissonance between the truth of Christ’s life, death and resurrection as the universal key to human meaning and our increased consciousness of our diverse, pluralistic world. The answer for Christians is to embody through everyday actions Christ’s claim to be the Way, the Truth and the Life. Hope in an Age of Despair by Albert Nolan (Orbis, 2009, $18) outlines the basis of a theology and spirituality that sides with the poor and the cause of justice. Many of the pieces in the book were forged in the struggle against the apartheid system of South Africa. Befriending Death: Henri Nouwen and a Spirituality of Dying by Michelle O’Rourke (Orbis, 2009, $18) presents Nouwen’s reflections on death and dying—a theme that stands out as one of the unifying threads in all his books. Trails of Hope and Terror: Testimonies on Immigration by Miguel A. De La Torre (Orbis, 2009, $20) examines an issue (borders, economics, myths, family values, the politics of fear, perspectives and ethical responses) and includes stories or testimonies by undocumented migrants and those who work with the undocumented. Empowring the Patient: How to Reduce the Cost of Healthcare and Improve Its Quality by Glen E. Miller (Dog Ear Publishing, 2009, $14.95) presents dilemmas patients face in the health-care system and how to join in a partnership with one’s doctor, decrease costs and improve care. FOR THE RECORD WORKERS Harder, Ruth R., was ordained at Bethel College Mennonite Church, North Newton, Kan., on Sept. 27. BIRTHS & ADOPTIONS Bontrager, Garrett Ray, Oct. 30, to Billy and Cindy Boller Bontrager, Wellman, Iowa. Devlin, Alexander Demian, Nov. 13, to Greg Devlin and Natalia Terekhova, Denver, Colo. Flores Schmidt, Mateo Sebastian, Oct. 2, to Gilberto and Alison Schmidt Flores, Kansas City, Kan. Froese, Iain Isaiah, Oct. 24, to Tim and Charlotte Loewen Froese, Goshen, Ind. Goerzen, Oliver Matthew, July 9, to John and Terah Yoder Goerzen, Newton, Kan. Hershey, Avella Seven-Rain, Oct. 6, to Jason and Kimberlee Hershey, Washington, D.C. Lusby, Clint Samuel, Oct. 23, to Joseph and Kristen Kauffman Lusby, Atglen, Pa. Miller, Lenox Charles, Oct. 4, to Kyle and Carleen Perez Miller, Wellman, Iowa. Miller Yoder, Silas Emerson, Nov. 1, to Brad Miller and Jessica Yoder, Englewood, Colo. © Ian Adams Photography Showalter, Jillian Kaye, Nov. 10, to Hollins and Rachel Stuckey Showalter, Indianapolis, Ind. MARRIAGES Briggs/Kautz: John Briggs, Rockhill, S.C., and Christel Kautz, Millersville, Pa., Oct. 24, at Millersville Mennonite Church. Brunk/Everett: Timothy Brunk, Dowingtown, Pa., and Meredith Everett, Strasburg, Pa., Sept. 5, at Hershey Mennonite Church, Kinzers, Pa. Styer, E. Kermit, 87, Souderton, Pa., died Oct. 4 of pneumonia. Spouse: Edna B. Benner Styer (deceased). Parents: Edwin R. and Marian Ruth Styer. Children: James, John, Alan, Mary Schrock, Lois Halsel; 12 grandchildren; three great-grandchildren. Funeral: Oct. 9 at Souderton Mennonite Church. Voth, Frances Louise Funk, 81, Newton, Kan., died Sept. 26. Spouse: Orville Voth (deceased). Parents: Gerhard “George” R. and Marie Funk. Children: Coleen Steussy, Bryson, Jody Fensky, Lyndell; seven grandchildren; three great-grandchildren. Funeral: Sept. 30 at Tabor Mennonite Church, Marion County, Kan. Fougeron/Neihardt: Tosha Fougeron, Milford, Neb., and Jeff Neihardt, Milford, Nov. 7, at Bellwood Mennonite Church, Milford. Gibbs/Krabill: Megan Gibbs, Princeton, Ill., and Andy Krabill, Tiskilwa, Ill., Sept. 5, at Shallowbrook Farm, Bradford, Ill. Yoder, Cordell Swartzendruber, 91, Kalona, Iowa, died Nov. 5. Spouse: Rolland M. Yoder (deceased). Parents: Mahlon and Barbara Hershberger Swartzendruber. Children: Donald G., Doug, Linford, Ronald; 13 grandchildren; 18 great-grandchildren. Funeral: Nov. 9 at Lower Deer Creek Mennonite Church, Kalona. DEATHS Escher, Brandon M., 22, Kalona, Iowa, died Nov. 8 of heart problems. Parents: Michael and Beth Marner Escher. Siblings: Chelsea Escher, Zach. Funeral: Nov. 12 at Kalona Mennonite Church. Harman, Frances Elizabeth Suter, 93, Harrisonburg, Va., died Nov. 7. Spouse: Frank T. Harman (deceased). Parents: J. Early and Pearl Blosser Suter. Children: Orden, Carl, Harriet Steiner; six grandchildren; 10 great-grandchildren. Funeral: Nov. 11 at Harrisonburg Mennonite Church. “For the Record” is available to members of Mennonite Church USA. To submit information, log on to www.TheMennonite.org and use the “For the Record” button to access our online forms. You can also submit information by email, fax or mail: •[email protected] •fax 574-5356050 •1700 S. Main St., Goshen, IN 46526-4794 Kaufman, Margaret Amelia Shetler, 100, Davidsville, Pa., died Oct. 18 of a subarachnoid hemorrhage sustained in a fall. Spouse: Calvin E. Kaufman (deceased). Parents: Samuel G. and Maggie Jane Kaufman Shetler. Children: Melvin, Lorene Saylor, Marvin, Gerald, Rhonda Blough; 15 grandchildren; 38 great-grandchildren; seven great-great grandchildren. Funeral: Oct. 21 at Carpenter Park Mennonite Church, Davidsville. barnraising is back! The tradition of barnraising captures the MAX mission of Coming together as a community to preserve and restore the W H O L E N E S S of its members. INSURANCE for your HOME • FARM • CHURCH • BUSINESS • AUTO 877-971-6300 • www.maxwholeness.com December 1,2009 TheMennonite 27 CLASSIFIEDS Hesston College seeks a head coach for women’s soccer. The coach is responsible for all aspects of the program: recruiting, coaching, scheduling, etc. Qualifications: knowledge of competitive-level soccer; ability to teach fundamentals and strategies and work with female athletes; commitment to Mennonite higher education, Mennonite Church USA and the mission of Hesston College. Bachelor’s degree or higher required. Half-time position begins August 2010, with recruiting in spring 2010 desired. Qualified candidates may add other Hesston College responsibilities to increase contract beyond half-time. Review of applications begins immediately and continues until the position is filled. To apply, send resumé, application and faith statement to Don Weaver, Director of Human Resources, [email protected], Box 3000, Hesston, KS 67062. See www.hesston.edu/employment. EOE What are you doing to live more simply and sustainably? Share your ideas through Mennonite Publishing Network’s upcoming book, Simply Sustainable, at www.mpn.net/offer. Spruce Lake, a dynamic retreat ministry for families and adults in northeastern Pa., has two full-time positions open: operations manager and guest group coordinator. Salary and liberal benefits package provided. Full job descriptions and application at www.sprucelake.org. Send resumé with application to Mark Swartley, Executive Director, Spruce Lake Retreat, RR 1, Box 605, Canadensis, PA 18325; phone: 800-822-7505, ext. 118; fax: 570595-0328; email: [email protected]. Get closer to God through Rejoice! Be inspired and encouraged through daily Scripture readings, messages and prayer. Subscribe now and save 20 percent! www.mpn.net/offer First Mennonite Church, Denver, Colo., is seeking a pastor of child and youth faith formation. Please contact Herm Weaver, [email protected], if interested. Assistant/associate professor in elementary education: Position: full-time, continuing faculty position in elementary education. Qualifications: Ph.D. or Ed.D. in teacher education; early childhood or elementary teaching experience required. Teacher licensure, higher education experience, scholarly research and knowledge of NCATE preferred. Responsibilities: Provide high quality instruction and leadership in an NCATE-accredited elementary (PreK-6) teacher education program grounded in the liberal arts. Responsibilities include teaching undergraduate elementary curriculum and method courses; graduate teaching in M.A. in Education program; advising; field experience supervision; collaboration with other disciplines across campus. The successful candidate will have a commitment to the department’s mission to prepare competent, caring, reflective practitioners who advocate for children and youth, develop caring learning environments, initiate and respond creatively to change, value service to others and integrate theory and practice in diverse classrooms. Participation in scholarly activities and engagement in department, university and community service expected. Send letter of application, curriculum vitae, transcripts (unofficial acceptable) and three letters of reference to Dr. Vernon E. Jantzi, Interim Vice President and Undergraduate Academic Dean, Eastern Mennonite University, 1200 Park Road, Harrisonburg, VA 22802. http://www.emu.edu. Email: [email protected]. Application review begins immediately. Position will begin fall 2010. EMU reserves the right to fill the position at any time or keep the position open. AAEO employer. We seek applicants who bring gender, ethnic and cultural diversity. Creation Care: s. W e he whole t t go rld. wo He’ s Stewards of the Earth ar e n h is h a d February 12-14, 2010 Laurelville Mennonite Church Center Laurelville.org/creation_care.html 28 TheMennonite December 1,2009 CLASSIFIEDS House for sale, Arcadia, Fla.: Fully furnished four-year-old mobile home, 3 bed/2 bath. Double lot with citrus/palm trees, part of Sunnybreeze Christian Fellowship, community founded by the Hallman family. $100,000. USD. For information/photos: 705-4445107. Mennonite Church USA Historical Committee seeks an archivist to lead its Goshen, Ind., archives. The archivist is responsible for acquiring, preserving and making accessible archival collections related to Mennonite Church USA. Job description and qualifications can be found at www.mennoniteusa.org/jobs or contact the Historical Committee at [email protected] or 574-523-3080. To apply, email a cover letter, resumé/vita and three references to the above address or mail to Mennonite Church USA Historical Committee, 1700 S. Main St., Goshen, IN 46526. Consideration of applications will begin Jan. 4, 2010. The Historical Committee is an equal opportunity employer and encourages women and racial/ethnic people to apply. Men’s retreat, Jan. 14-15, 2010, at Spruce Lake Retreat (Pocono Mountains of northeastern Pennsylvania) with speaker John Fischer and praise-and-worship artists Next 2 Nothing: a short but powerful event that could easily be life-changing! Invite your church or community men’s group and call 800-822-7505 for reservations. www.sprucelake.org. Western District Conference, with offices in North Newton, Kan., invites applications for the full-time position of conference minister. As primary administrative officer and head of staff, this person will provide leadership to the conference’s mission, ministry and well-being. Experience in pastoral ministry and a Master of Divinity degree (or its equivalent) are required. More information is available on the WDC Web site. Position begins June 15, 2010. Apply with letter of application and completed MLI to Tom Harder, search committee chair, at [email protected], no later than Dec. 31, 2009. New obituary policy Beginning with the January 2010 issue of The Mennonite, additional information may be published in the obituary section. The following information will be free: • Name of deceased • Age at death • Hometown and state • Cause of death • Name(s) of spouse(s) • Name(s) of parent(s) • Name(s) of child(ren) • Number of grandchildren • Number of great-grandchildren • Number of great-great-grandchildren • Location and date of funeral Additional information may be added at the usual rate for classified ads. This is currently $1.30 per word. A photograph may be added for $25. To submit this additional information: download the Word document from www.themennonite.org, email [email protected] to receive an electronic copy of the form, or call 800-790-2498 to receive a copy in the mail. Advertising space in The Mennonite is available to congregations, conferences, businesses and churchwide boards and agencies of Mennonite Church USA. Cost for one-time classified placement is $1.30 per word, minimum of $30. Display space is also available. To place an ad in The Mennonite, call 800-790-2498 and ask for Rebecca Helmuth, or email Advertising@The Mennonite.org. The Mennonite reserves the right to edit obituaries for length and clarity. Announcing ... A new weekly radio program on behalf of Mennonite churches Beginning January 2, 2010 With weekly featured “My Turn” speakers Shaping Families: building Producer Melodie Davis and host Burton Buller Third Way Media (ThirdWayMedia.org) 1251 Virginia Avenue Harrisonburg, VA 22802 800-999-3534 stronger families, congregations and communities. s)NTERVIEWFORMATONDIFlCULTFAMILY issues: grief, conflict, parenting, mental illness, suicide, aging, poverty and more. s,OOKSTO*ESUSAND#HRISTIANTRUTHS in dealing with issues. sPROGRAMWITHSPONSORSLOT available. Harvey Yoder Steve Carpenter Natalie Francisco Rebecca Murcia Sam Heatwole Call for a free mini-CD of the first program to take to stations. Go to ShapingFamilies.com for script and audio samples. Still seeking sponsors, stations, churches, donors. Watch for Shaping Families ad in The Mennonite Dec. 15 for list of stations, or visit ShapingFamilies.com. Giving voice to the Good News through contemporary media December 1,2009 TheMennonite 29 REAL FAMILIES What’s in a name? Do not fear, for I have redeemed you; I have called you by name, you are mine. When you pass through the waters, I will be with you … when you walk through the fire you shall not be burned.—Isaiah 43:1,2 M Regina Shands Stoltzfus is working on a doctorate in theology and ethics at Chicago Theological Seminary. y mother tells the story of selecting my name many years before I was born, when she was still a girl herself. There was a period of time when she and a best friend pledged to name their future daughters after one another, but when mother actually had a daughter—me— she went back to the name she picked for me when she was still a girl herself. It is one of the reasons I have always loved my name. It was chosen with care and given to me by someone who dreamed of me long before I came along. Naming is one of the most significant acts we humans experience, and I love to hear and tell stories about naming. In the classroom, I enjoy having students participate in a simple activity that revolves around their names. This is part of the ritual of us getting to know one another. A few days before the class meets for the first time, I contact students and ask them to come to class prepared to tell a story about their name—what it means, whether they were named for a relative or other significant person, how and what kind of nicknames evolve from their proper name. I am always amazed at the wealth of stories that come about—lots of them happy and even silly, some of them sad, many of them funny. Together we learn more about each person as an individual but also something about families, our larger multiethnic context and the social/cultural/political histories that are wrapped up in our naming stories. Some students are able to tell the stories of how their first names were chosen and also give a history of their last name—what it means, where it came from, how it has been changed and altered, and to whom it is connected. And some students don’t have all that history to draw upon. Some names get changed during the process of immigrating to a new place; a name misspelled or “Americanized.” A new phase in life can cause an entirely new name to be taken. Couples marry, and one spouse takes the name of the other—or not; sometimes an altogether new family name is chosen. Expectant parents and family members pore over lists of baby names in order to select just the right one. One family I know had naming and blessing ceremonies for each of their children; the names chosen for them were not divulged to friends and family until the time of the blessing. Some families wait until they meet the baby or change a name that was previously selected upon the infant’s arrival. We thought we had settled upon our last child’s name several months before he was born. Shortly before the birth, another name seemed more suited for him and so he was given the name Joshua. Several weeks later we realized we’d left out a step when our 4-year-old daughter looked up and asked, “Hey, where’s Isaac?” Many years ago, Nina Simone recorded a song that says simply, “I told Jesus it would be all right if he changed my name.” The song speaks of a willingness to be brought into a new reality, a new phase of life that doesn’t happen because of a name change but is signified by the new name. In the song, Jesus tells the singer, “You may go hungry, and people may hate you … if your name is changed.” But the refrain comes back, “I told Jesus it would be all right if he changed my name.” Like the arrival of a new baby, our encounters with the divine open the possibility of new life—again and again and again. God is the one who has initiated the naming process. Through raging waters and fire, God calls us by name and accompanies us on our journeys. I love the story of my mother choosing my name because it tells me she thought of me—dreamed of me—long before I came along. She imagined me into her life and future, much like our Creator has imagined and dwells with all of us. TM Naming is one of the most significant acts we humans experience. This is part of the ritual of us getting to know one another. This article is available as a podcast at www.The Mennonite.org 30 TheMennonite December 1,2009 Life’s Encore Begins Here. Visit Middlebury on us! Considering a move to a continuing care living community? Visit Greencroft Middlebury and receive an overnight stay and meal at Das Dutchman Essenhaus. To qualify, call 574.825.6756 for details. MICHIGAN INDIANA Greencroft Middlebury a continuing care living community 80 90 19 Fresh resh air, Amish heritage and a country-like setting ingg iiss what you can expect living in Middlebury, Indiana. Greencroft Middlebury gives you the freedom and independence you deserve during your encore years. Say goodbye to maintenance and yard work and hello to do what you want, when you want. Should you ever need assisted living or nursing care, you have priority access. 13 15 Greencroft Middlebury 20 CR16 Essenhaus Our mission In keeping with our Mennonite values and high standards of care, Greencroft Middlebury is committed mmitted to creating a dynamic community that embraces the creativity, contributions and challenges of aging for all. l ll. Live, Here. For the Best of Your Life. 701 Windridge Drive, Middlebury, IN 46540 www.greencroftcommunities.org AC TI V E COMMUNITIES FOR RESIDENT S 55 A N D OL O DER R. December 1,2009 TheMennonite 31 EDITORIAL Peace through tourism W Gordon Houser Peace comes through meeting others on their turf and learning from them. This article is available as a podcast at www.The Mennonite.org 32 TheMennonite e all carry within us prejudices toward others, especially those most different from us. One corrective to such prejudice is actually meeting those people where they live. Many Mennonites have lived in other countries, and many more have traveled there. Our colleges encourage the experience of other cultures and learning other languages. This experience has helped shape our views of the world and of God’s work in the world, including God’s desire for peace (shalom) throughout the globe. Nevertheless, those of us in the United States are affected by our country’s prejudices toward other countries and cultures. Our media often reinforces such prejudice. And our mostly monolingual experience doesn’t help. We all need a dose of humility and a broadening of our perspective. In these lean economic times, I had the good fortune to experience both this year, thanks to funding from Meetinghouse and the Jordan Tourism Board. I traveled to Paraguay in July to attend and report on Assembly 15 of Mennonite World Conference, then to Jordan Sept. 26-Oct. 3 with 17 other Christian journalists. (See my report on the Jordan trip on page 8.) My experience in Paraguay enriched me in many ways. Meeting people from all over the world who shared my basic Mennonite beliefs filled me with awe and gratitude. I saw in new ways that people experience God in different ways, depending on the context of their lives. I also experienced the isolation of not knowing the native language. I’ve studied Spanish and got by on some basic knowledge, but I found out my ability was minimal. I welcomed the gracious patience of others with my limitation. I also felt greater sympathy toward Spanish speakers at our various Mennonite Church USA meetings who must endure English-only sessions. In Jordan I experienced the gracious hospitality that is a mark of Middle Eastern culture. While I knew almost no Arabic, many of my hosts spoke English well and put up with my ignorance without complaint. As I note on page 8, many among my friends and family said before I left, “Is it safe there?” December 1,2009 They—all of us—are inundated with media that focus on “terrorist” activity and equate it with Islamic faith. Our media fail to report the repeated denunciations by Muslims across the globe of suicide bombers and honor killings. And the actions of Israel, the United States and others are never labeled “terrorist,” though the bombings and killings terrify many people. Jordan promotes not just tolerance but acceptance of religion, according to Senator Akel Biltaji (see page 10). While there, I learned much about Islam and never felt judged for being a Christian. Being in a Muslim country showed me how secular our society is. While not everyone in Jordan is a faithful Muslim, a religious culture pervades life there. There are the calls for prayer broadcast five times each day. People’s speech includes frequent use of “Asalaam ‘Alaykum” (peace be upon you) and “insha’Allah” (if God wills). Senator Biltaji emphasized the importance of “peace through tourism”: leaving home for a purpose, earning knowledge, practicing people-to-people diplomacy. This is a practice we should cultivate. While it is expensive to travel overseas, the benefits of encountering other cultures are great. And we can do this in our own context without great expense. We can visit people in our communities whose experience is different from our own. Hospitality is another trait we need to cultivate. In Jordan we experienced this in many ways, from the abundant meals to people on the street helping us find our way. Mennonite Central Committee workers Cindy and Daryl Byler told me a story that illustrates a handicap many Mennonites may have in the area of hospitality. MCC sponsors exchanges between young adults from the United States and the Middle East. At one meeting hosted by Jordanian youth, the U.S. Mennonites complained about the expense the hosts incurred in putting on an event. But in their culture, this is what hospitality means. Peace comes through meeting others on their turf and learning from them. Peace comes through hospitality and the humility and gratitude we experience from that.—gh
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