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Recovering from the chastening effects of the Jonestown suicide cult in Guyana suggested once again the complex di- mensions and trials of contemporary religious life. Many were tempted to conclude that no commitment is better than the Jonesville hypercommitment. Calmer voices suggested that any fellow- ship without self-criticism is dangerous.
Meanwhile mass-produced Protestant telecasts have become an evermore dominant feature of the religious culture of North America. Evangelicals like Jimmy Swaggart, Jerry Falwell, Oral Roberts, Rex Humbard, Pat Robertson, and Billy Graham dominate religious broadcasting. While the mainline de- nominations cannot equal this massive tide of broadcasting, they also utilize some of the new electronic communica- tions. When the two largest Presbyterian assemblies met in Kansas City in the spring of 1979 the opening worship service was telecast via satellite Satcom I. WTCG, Atlanta, arranged the telecast rebroadcast by satellite to 758 cable systems throughout the US, sending it
design seem destined to make this cathedral a major landmark in Califor- nia.
In a recent issue of the influential Christianity Today magazine a blunt debate took place on the justification for a multimillion-dollar church building during a time of desperate need. Ronald Sider of Eastern Baptist Seminary near Philadelphia expressed the negative view.
Billy Graham remains the most dis- cussed Protestant in North America. A friendly but critical book by Marshall Frady (Billy Graham: A Parable of American Righteousness, Little, Brown and Company, 1979) underscores Gra- ham's honesty, humility, and goodness but suggests that his innocence obscures his grasp of bigger issues like Watergate and Vietnam. More recently Graham has denounced anti-Semitism stemming from the Andrew Young crisis; has spoken more favorably of the pacifist churches; has indicated that he supports a more radical version of SALT II; and hinted that he has asked the Pope to call
in the local press. This criticism is basci on fear of over-expanded Asiatic imm gration.
Canada continues to have mari interesting developments among Pre estants. All commercial labels ar signs are moving to bilingualism, hem the national offices of the United Churc of Canada in Toronto have added tl French name, L'Eglise Unie du Canad
A vigorous debate on the longtinr mandatory use of the Lord's Prayer i Ontario public schools was sparked t an attempt of the Toronto school boai to scrap the rule. Jews and mainlir Protestants agreed. Catholics, Angl, cans (Episcopalians), Evangelical, and — oddly enough— Moslems di; agreed. Bette Stephenson, minister (sei retary) of education in Ontario, tried t restore use of the prayer. The likel. compromise is silent meditation a replacement for the New Testamer prayer of Jesus.
In Montreal the Hasidic Jewish sec wears long beards, black suits, an broad-rimmed hats. Observers of rel
Donovan E. Smucker
into 3.4 million homes or to 10 million people. At the United Presbyterian Assembly in Kansas City additional history was made when physically handicapped Howard L. Rice of San Francisco Theological Seminary was elected moderator. He received the an- nouncement of his election in a wheel- chair (which provides mobility for him).
If the Evangelicals dominate the message and mood of religious broad- casting, they do not determine the nature of Robert SchuUer's pastoral and psychologically oriented TV ministry from the Garden Grove Community Church in southern California. Broad- casting on a 24-acre site with $5 million invested in church buildings, Schuller celebrated November 11 and 18 premiere openings of the new $16 million Crystal Cathedral featuring 90-feet high doors and "jubilant" fountains. Soaring 12 stories into the sky, this edifice — to be officially opened September 1980 — is in the form of a star-shaped shell contain- ing 10,000 reflective glass panes. A combination of sheer mass and dazzling
a peace conference to settle the conflict in the Middle East.
Jesse Jackson is very candid in his new role in international relations after years of concentration on jobs and schools in Chicago. As a follow-up on the Andrew Young resignation he met Yasser Arafat. In this interview he asked the Palestinians to recognize Israel and to reject terrorism in order for the PLO to be accepted by the Western powers. In the US he has pled with his Jewish friends to accept affirmative action for minorities and a vigorous presence for blacks in foreign relations.
In the continuing crisis of the "boat people" from Vietnam, Laos, and Kam- puchea hundreds of Protestant churches in North America have found that the local congregation provides a natural base for reception and aid to these homeless families. These local churches have been aided by the larger relief and service committees of their denomina- tions. In spite of long experience with refugees some sponsoring groups are experiencing strong backlash criticism
gious life elsewhere have noted thfi similarity in appearance between the Hasidim group and the Amish and Ok Order Mennonites.
The 102nd archbishop of Canterbury Robert Runcie, spiritual head of the Church of England and of the 65-million member worldwide Anglican commu nion, was elected in fall to succeec present archbishop Donald Coggan Runcie was bishop of St. Albans, one o: Britain's oldest ecclesiastical sites. His views on divorce are liberal. His views or the ordination of women are conserva tive. The new archbishop's major tasli will be to unite the many factions in the Anglican communion.
When 700 Protestant and Catholic college officials met at Notre Dame University, South Bend, Indiana, this past summer, one of the major addresses was given by Dallin H. Oaks, president of the Mormons' Brigham Young Uni- versity, the largest church-related uni- versity in North America. He champi- oned the right to be different, whether that means being a small or sectarian or
2 1 JANUARY 1980i
I
sidkIi'-sox school. Attacking federal regulations, Oaks noted, "Any institu- tion that tries to be different from the prevailing practice is put on the anvil of social pressure and hammered out of existence by economic forces and legal requirements." Other speeches dealt with the problems of financial survival outside of tax revenues.
There were many Protestant responses— all critical— to the nuclear mishap at Three Mile Island nuclear facihty near Harrisburg, Pennsylvania. William Mielke, pastor of Harrisburg's Olivet Presbyterian Church, indicated that the local people panicked and were overcome by deep fear. "We in the Christian community," Mielke ob- served, "must address ourselves to the terrifying implications of our nuclear captivity." The National Council of Churches reversed a pronuclear policy of 29 years during its annual meeting in San Antonio, Texas. The antinuclear statement was adopted by a 120-26 vote. The resolution said that the problem of nuclear wastes and the potential for
years. In Chengchow, Honan Province, he found all five churches were shut down but learned that four fellowship groups were functioning with Bible study, prayer, and singing of hymns. Young couples were a surprising eicmcint in the fellowship groups. Wu declared that these Christians were still a "minor- ity of minorities" and that most Chinese regard Christianity as an irrelevant
Common transporlatlon scene In today's China. Bicycles are In heavy use everywhere.
Donald KrayblM's The Upslde-Down Kingdom won high acclaim among the religious booi(s printed In 1979.
nuclear accidents were too great to justify continued nuclear fission devel- opment. The larger affirmation was the necessity of being stewards of the whole earth.
The National Religious Book Awards 3f 1979 included a book by Donald B. Kraybill, a Mennonite professor at Elizabethtown College (Pennsylvania) the Church of the Brethren: The Upside-Down Kingdom (Herald Press). The Bible remains the perennial best- seller, featuring 12 English translations, the newest of which is the New Interna- tional Version published by Zondervan in 1978. The King James Version (1611 still outsells any one of the new transla- tions. Scholars do not believe any new version will ever dominate the field like the KJV.
The most inspiring development of 1979 for Protestants is the discovery through visits and letters that Chinese Christians have survived the Commu- nist culture of modern China. Wilson Wu, a Lutheran from Minneapolis, returned to his home in China after 30
THE MENNONITE ^ 3
superstition. Jonathan Chao is director of the Hong Kong Chinese Church Research Center, where he uses research skills developed at the University of Pennsylvania to collect data on the church in mainland China. His research confirms with Wu that most Christians meet in a semiclandestine manner 10-60 in number. Genuine survival under communism is a fact. •
Our heroes, the astrologers, have come from the east, probably from Babylonia. They have undertaken an immense journey on sheer hope. They look for meaning in the stars.
John Rempel
January 6 — Epiphany — is the twelfth day of Christmas. By now Christmas is — for most of us — full stomachs and tired bodies. But Epiphany ("appear- ing") gives us a more lasting conclusion for Christmas.
The last Christmas story — about the Wise Men — is as important as the first one about the shepherds. In Luke's account of Jesus' birth we discover that all the hopes of Judaism have been filled by the one who comes as Messiah. But Matthew's Gospel tells us the hopes of the whole world have been fulfilled in Jesus as Messiah. Outsiders, those to whom God did not show himself in a covenant as he did with Israel, now discover who Jesus is.
We celebrate the coming of the Wise Men because when they find Jesus we know that God has appeared to all and invited all people to know the Savior of the world.
Heroes. Like all good stories, this one has both heroes and a villain. Our heroes, the astrologers, have come from the east, probably from Babylonia. They have undertaken an immense journey on sheer hope. They look for meaning in the stars. According to their calculations, one star will lead them to the birth of a king of the whole world.
Some people think the Jewish expecta- tion of a messiah left its mark on Babylonian culture even after the Jews
left that land. Others are convinced simply that God used the anticipations, the wisdom, and the speculation of people looking for truth to point them to the birth of his own son. In any case the persistence of the astrologers is astound- ing. We meet them after a long, hot journey, probably full of many unexpect- ed detours. Yet their excitement has not dried out in the desert. The question which prompted them to undertake this immense journey of a light to light is still on their lips. "Where is he who has been born king of the Jews?"
Villain. Today we would describe the villain. King Herod, as paranoid. For years he has been trying to maintain his rule over the divisive Jewish provinces. A long line of people who wanted to be the Messiah have come along to crumble the uneasy peace in Judea. The Bible says Herod was "troubled" (a delightful understatement of the case).
Was it simply because Herod wanted to nip the next messianic pretender in the bud or was there something about the conviction and the earnestness of the astrologers that let him know no usual claim to kingship was being explored here? He sets about to assemble all his bureaucrats— itself no mean feat. They advise him God's ruler of Israel as prophesied in Scripture is to be born in Bethlehem in Judea.
Herod is afraid; his suspicions of
trouble have been confirmed. Herod is clever man. Ruling Judah in these days requires such astuteness. To discovei this pretender he suggests the Wise Mer come back to him as soon as they have found him.
They find him. Our heroes pick up tht light of the star and follow it to a place which they proceed to enter. They fine him at Bethlehem. Their endless journej has ended. Their response astonishes us When the astrologers have found bin: who is king they fall down and worship him and give him gifts befitting 8 monarch. It is all we are told of this fascinating meeting between peasant woman, baby, and strange wise men oi another world.
And lest we worry that the villairl snuff out the life of this unknowing and innocent king we are told that God warned the astrologers in a dream that they should not return to Herod.
The story of the Wise Men. It's a story well told. The plot opens with the mysterious discovery of an auspicious star. The journey of our heroes is uncertain. Will the star lead them
THE MENNONITE (ISSN 0025-9330) seeks to witness, leach, motivate, and build the Christian fellowship within the context o( Christian love and freedom under the guidance of the Scriptures and the Holy Spirit It is published weekly except biweekly during July and August and the last two weeks in December at Newton, Kansas 67114, by the General Board ot the General Conference Mennonite Church Second class postage paid at Newton, Kansas 671 14, and at additional mailing offices Subscriptions in United Slates and Canada: $10 00 one year, $18 00 two years, $25 00 three years, foreign $10 50 per year Editorial office 600 Shaltesbury Boulevard, Winnipeg, Canada H3P 0M4, Business office 722 Mam Street, Box 347, Newton, Kansas671 14 Postmaster: Send Form 3579 to Box 347, Newton, Kansas 67114
4
1 JANUARY 1980;T|
i
If we let his star pull us beyond our preconceptions, we will find his light and truth.
him
Their response astonishes us. When the astrologers have found him who is king, they fall down and worship him and give him gifts befitting a monarch.
nywhere? Will their discovery be disap- liointing? A villain comes on stage to nake sure none of our questions is too •eadily answered.
The Wise Men do not belong to an nner circle. They don't know what to !xpect and they are even less certain ibout whether the event they see in the
: |;tars has anything to do with them.
I rhey are people most of us can identify
' ;Vith.
J We often feel far from that inner circle t itf people who seem to know God and B vhat he will be like when he appears. 3ut more than that we can be at home vith the astrologers because they were persons of learning. Their calling was to t, ind truth. They charted the movement )f the stars and then correlated them vith the whole range of religious claims. jVe who are in the church are much like hem. Our calling is to make the best of vhat we know. We notate and analyze vhat happens in the world around us ind go back and analyze past research hat might shed light on the present.
In one striking way we are different rom the astrologers. We usually end up haping our search and our inquiry iccording to our own preconceptions. 'Jot so these Babylonian scientists. Jomething makes a search beyond their >wn world credible and worthwhile to hem. Traveling for years beyond their iwn country which they — like most ther peoples of their time — considered
to be the center of the world, did not make sense. But like all wise people, our Wise Men knew we never have a com- plete grasp of truth, and that important things happen as often outside our little worlds as in them.
They realized that nature is not a complex mechanical accident. The com- ing together of the constellation of stars in Babylon was not a matter of chance; it was an act of God showing something of his purpose in history.
From our villain we learn that finding God does not always bring people joy. Herod's power and arrogance and every- thing which tries to put the world into the control of human hands were threat- ened by the announcement of another king. All people to whom God is an intrusion on the life they want to live fear his coming. We see immediately from the persistence of the Wise Men that God — far from being an intrusion on the world — is one for whose coming they longed. Might Jesus have had them in mind years later when he talked with people about leaving family and wealth in order to find the kingdom of God?
The Wise Men found that Jesus is the ruler whom God sent to bring in his kingdom. They found out more than the shepherds did. The child born to be king is not here for sentimental reasons to bring back the glory of Israel's Davidic kingdom. King Jesus is the king of all people, the Lord of all lords. All our
hopes, all our Utopias find themselves in him.
When we have found such a one what shall we do with him? All misunder- standings and embarrassments, all the sweat of the seemingly endless search are now forgotten by the astrologers. So they can be for us. When we find that king there is nothing left but to fall down and worship him.
The last day of Christmas. Does Epiphany mean a tired sigh about a long past story or unspeakable joy that we are in the company of those who knew not God and his promises but were given light to find him and bring all their loyalties to his kingdom alone? We can begin another year knowing that the world we search and at times even curse came into being through this other king. If we let his star pull us beyond our preconceptions we will find his light and truth. And when we turn that search outward to remake a confused and uncertain world, we are keeping com- pany with a king who ended oppression and oppressors by dying for them rather than killing them.
We found him! Because of that all the stars of the morning join the angels and us and astrologers out of the east to praise him. The morning star. The Word of God. The ruler of Israel. Bright Son of God. The Light of all our journeys through life. •
'HEMENNONITE 5
r
An Open Letter to New Readers of
festival quARteRly
Are you a Christian because of what you believe or because of how you live?
I admit it's a tough question, f^any say belief and creed are more important than discipleship and lifestyle. Others say the opposite. In fact many of the de- bates in the Christian church through the ages have been pitted around these questions.
The faith community of which I am a part is struggling with this question in a new way these days. The modern age has assaulted our various l^ennonite and related peoples with unusual fierce- ness in recent years.
So it is not an idle discussion for us. It's a matter of the life or death of a people of God, a faith-community which has traditionally believed that it's impossible to separate what one believes from how one lives. We have stressed discipleship to Christ, Chris- tian community, humility, service and servanthood, and witness in deed as well as word. But change is upon us and we're not sure which direction to go.
I am editor of a small magazine called Festival Quarterly. During the past five years we have been attempting to probe some of the issues behind the scenes in this identity crisis of our faith-peoples. I'm writing to ask you to join the con- versation.
Our approach is to examine how our faith, values, ethics, and ideals have actually resulted in life. This means we explore the nitty-gritty, everything from our humor to our music, our symbols, and our farming. We feature new recipes from Doris Longacre, suggest- ing ways to consume less of the world's resources and enjoy it more; Dave Augsburger on communication and anger; Robert Regier on visual arts,
from quilts to painting; book reviews on all the books written by and/or about our various peoples, ranging from theology and history to fiction and children 's literature.
We try to raise serious questions about what's happening to us and hear what our wisest leaders are saying about our future faith and life. We believe that by examining what our so- ciologists, theologians, and artists are saying and doing might be one of the best ways to face the truth of our beliefs and lives.
I sincerely hope you join us as a reader. I'm not trying to make our magazine sound important or better than anything else. I'm merely inviting you to join a conversation that is very important to us and many of our com- munities and related people of God.
I'll wait to hear from you.
Sincerely yours,
Phyllis Pellman Good, Editor
Typical features in Festival Quarterly
— "Can the Church Afford to be Honest?"
— "This I Learned from My Child"
— "Grief in Community"
— "Why Mennonites Keep Forming House Churches"
— "The 1 0 Best Books About World Hunger"
— "An International Recipe Sampler"
— "Where to Grow Old — Two Views"
— "What the Chinese Have in Common with the Old Order Mennonites and Amish"
— "What Did Jesus Say About Symbols?"
Regular features such as:
— "People Stories" featuring writers of nonwhite background
— Visual arts commentary by Robert Regier, an accomplished artist and excellent writer to boot
— Jewel Showalter's stories and comments about creativity at home
— Reviews of secular best-sellers and movies from an FQ point of view
— International news about artists, musicians, painters, quilters, composers, writers, photographers, dramatists, wood-carvers, potters, novelists, choirs, filmmakers, television writers and producers, actors, and cooks — not to mention festivals, relief sales, community cultural events, and creative worship experiences
Yes, I want to subscribe to for:
festival quARteRly
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News
Executive committee maites recommendations
GB leadership and Canada-US structures dominate meeting
Newton, Kan. — The executive commit- tee of the General Board wants that body to take stronger and more defined leadership in the General Conference.
At meetings here December 7-8 the committee decided to recommend bylaw changes in how the General Board functions and in the makeup of the committee. These recommendations will come to a vote in February during the annual Council of Commissions.
The recommendations would (1) in- crease the executive committee from five to seven members: four at-large members and the three General Confer- ence officers — president, vice-president, secretary; and (2) add one more person to the General Board, bringing the total to 17. These would include the conference officers, two representatives from each of the commissions (Education, Home Ministries, Overseas Mission), one repre- sentative from each of the Division of Administration (DA) and Mennonite Biblical Seminary, and six members-at- large elected at triennial sessions of the General Conference.
Functionally these recommendations mean that the General Board would no longer put its own representatives on the commissions, DA, and seminary board. In this system a political problem evolved. The GB representatives became so integrated into the other groups that they became advocates for them rather than for the GB. Hence the ability of the GB to objectively assess and prioritize the various program areas of the Gener- al Conference was weakened.
The Canada-US structure issue was moved along a bit further. Essentially, however, the executive said rapid deci- sive action is not the way to go in achieving mutuality between US and Canadian structures, nor in evolving a national structure for US Mennonites.
Putting off action on national and binational structures is a response to US district leadership. Their complaint is that they have not been involved in the structural discussions. Yet, if a US conference is formed the districts would be much involved politically and finan- cially.
Stan Bohn, executive secretary of the Commission on Home Ministries, said, "We need to work with the districts. Any constitutional change needs to be left until the triennium in 1983."
GB member Marvin Zehr, Fort Wayne, Indiana, said, "There is no organic relationship between regional structures and GC structures. Instead we have a competitive relationship rather than a cooperative one."
Ted Stuckey, executive secretary of the Division of Administration, said, "The grass roots are not concerned with the structures problem. It is a concern for General Conference, Conference of Men- nonites in Canada, district, and provin- cial leadership."
Although CHM has carried the brunt of the Canadian discomfort with current structures, the GB executive recognized the implications for the other commis- sions.
Don Steelberg, CHM chairperson,
fresh from a meeting of the CHM executive committee the day before, said his committee could not endorse an earlier proposal to not hold elections for CHM at the July triennium in Colorado. The GB executive committee concurred. The consensus was that the General Conference is not ready for a constitu- tional change. There are still too many variables to be thought out.
Nevertheless, the GB committee is recommending the following principles to the February meeting: ( 1 ) true mutual- ity and partnership in Canada-US relations; (2) commitment to joint over- seas missions and seminary training, and certain projects in education, publi- cation, and service; (3) that General Conference triennial sessions and other structures should not indefinitely be used for agenda and programs which serve essentially only one national group; and (4) that US churches need some arrangement for handling domes- tic agenda and program.
In other actions the executive commit- tee told the commissions to plan 1980 budgets at 10 percent over 1979 receipts; approved the structural changes which are bringing an MCC-US into being; said no to a request from the Mennonite World Conference office to do direct fund raising in GC churches; agreed to write a job description for the vice-president; instructed COE staff to bring a draft statement on human sexuality to the February meeting; agreed to recommend a restructuring of GC print communica- tions. Vic Reimer
nter-Mennonite coordinating committee on China formed
hicago — With China's new opening to :he West (the Ping-Pong shot heard round the world) and North America's reawakened interest in the People's Republic of China, it was only a question Df time before Christian groups would begin openly to inquire about the state of the church in that country.
A number of Council of International Vlinistries (CIM) members have a spe- cial interest in what is happening to the "hurch in China, because of what the agencies they represent have done there n the past. CIM is comprised of Menno- nite and Brethren in Christ mission agency secretaries.
The first Mennonite missionaries to
hina generated independent support.
The General Conference also developed missions and was the only Mennonite group to apply for reparations.
Meeting November 26, CIM members made history of a sort when they agreed to set up an ongoing committee with a China focus. Up to the present CIM has not carried out program projects except on an ad hoc basis, with beginning and ending points. The China committee once started would have to operate on a continuing basis.
Thought was given to employing a person about one-fifth time to coordinate and supervise the committee's work. Consensus formed on a name, but the person involved requested time to think it over.
The committee and staff appoint- ments will run for two years, 1980-1981, during which time CIM participants hope to see a useful work started. The purposes are to provide better under- standing of modern China, educate the churches regarding China, and coordi- nate program initiatives.
Among the tasks included in the mandate will be a center of orientation for those desiring to visit China. Also under study are ways and means of facilitating exchange visits, especially between institutions of higher educa- tion. CIM also wants to keep in touch with other Christian groups interested in the People's Republic of China. David E. Hostetler
THE MENNONITE 7
Chrisman loses in war tax case. Bruce Chrisman, 30-year-old Mennonite truck farmer, was convicted December 3 by US District Court in Springfield, Illinois, of federal income tax evasion. He was charged with failing to file a tax return in 1975. Actually Chrisman did file a return in 1975 and other years for which the government said he failed to file. But the returns did not contain the financial data the Internal Revenue Service contends constitutes a legal tax return. During the pretrial hearings Judge J. Waldo Ackerman allowed Robert Hull, secretary for peace and social concerns of the General Conference, and Peter Ediger, director of Mennonite Voluntary Service, to testify about Mennonite witness against war and conscription of persons and money for war purposes. But the testimony was disallowed at the the trial. Chrisman's attorney, Jeffrey Weiss, in addressing the 12- member jury, argued that Chrisman's religious beliefs and his conscientious objector status during the Vietnam War should exempt him from paying that portion of his federal income tax that supports the military. "He did not try to hide behind the shield of religion to rip off the goverment but honestly believes he is exercising his constitutional rights to religion," he said. Chrisman faces up to one year in prison and a SlO.DdO fine. Sentencing is January 2. The verdict will be appealed.
Christian Writers Workshop
"Jargon, gobbledygook, churchspeak ... I hate them all"
Winnipeg, Manitoba — "When I began writing I felt like the lame man who couldn't get into the pool of Bethesda," professional author Katie P^unk Wiebe told an audience of beginning writers on November 23. "We're here to help you get into the pool and to get wet when inspiration troubles the waters!"
Wiebe was keynote speaker for the Christian Writers Workshop at Canadi- an Mennonite Bible College, Winnipeg. November 23-25. Over 90 persons from five provinces and several states at- tended the workshop, and their enthusi- asm surprised the editors in attendance.
"I originally expected perhaps 35 or 10," said Mennonite Reporter editor Ron Rempel. Other sponsors of the weekend were the Commission on Education of the General Conference, The Mennonite. and CMBC.
Although the main goal of the week- end was to give beginning Mennonite writers some basic skills and an intro- duction to Mennonite editors, the focus often shifted to the vision or sense of calling that nurtures the impulse to put pen to paper.
"You need a vision of what God wants you to say and a desire to express it in words," Katie Funk Wiebe said at the opening session.
Wiebe is a columnist, the author of several books, and assistant professor of English at Tabor College, Hillsboro, Kansas. She shared freely about her own development as a writer who had to buck traditional views of what a woman can write about in a church context. "My own goal is to put theological ideas into words people can understand," she said.
"Jargon, gobbledygook, chui-chspeak
MCC-Manitoba combats "compassion fatigue"
Winnipeg — Despite slippery roads over 11)0 delegates and 250 guests attended the annual MCC-Manitoba meeting November 24 at the Winnipeg Portage Avenue Mennonite Brethren Church.
In the keynote address John Wieler, overseas director for MCC-Canada, said the church needs to be sensitive to refugees. "Refugees," he said, "are those who flee. Some flee for political and economic reasons, and we see them in the camps of Africa, Asia. Jordan, and the core areas of our cities. Others flee for psychological and spiritual reasons, and we are aware of them in our prisons and in our churches." The church's task, Wieler said, is to minister to the total spectrum of needs represented by these refugees, avoiding what host pastor H. H. Voth in his welcome called "compas- sion fatigue," the fatigue of seeing loo
many needs and becoming frustrated.
Among the reports and actions are the following:
• Over 6,000 person-days of labor were donated to flood fighting and cleanup in the Red River Valley.
• Currently 117 Manitobans are in voluntary service in 20 countries.
• A $1.3 million budget for the 1979-80 fiscal year was adopted. About 75 percent of this goes for MCC-Canada and overseas programs.
• Delegates approved initiating a model for assistance to native Manito- bans in urban centers; the preparation of a study on the Christian faith for the use of refugees and their sponsors: and the development of a study guide on Menno- nite relations to the police force in view of concern about the levels offeree used by the police. •
... I hate them all. I have a personal vendetta against jargon that obscures the truth."
She concluded that "writing is a daily self-assessment of your vision, your creativity, and your skills."
Workshops on many areas of a writer's or journalist's craft allowed participants to follow up special interests in curricu- lum writing, poetry, news, or even photography.
Winnipeg is something of a Mennonite media center, and a "meet the editors" session early on Sunday morning brought together the editors of five Mennonite periodicals ("Why are all our editors men?" Katie Funk Wiebe asked at one point), several curriculum editors, and the editor of the Winnipeg Tribune, Dona Harvey.
Harvey warned beginning writers against "undisciplined writing that can wander all over the map." Harold Jantz of the Mennonite Brethren Herald sug- gested that "the most interesting subject is people. Start by talking with people; see if there is a story there."
Al Reimer, editor of the Mennonite Mirror, a "cultural magazine," stated that "frustrated poets or novelists" should figure out what they would really like to accomplish before writing.
Inevitably the editors let off a little steam over frustrations with writers who neglect to polish their craft or appear completely ignorant of the audience of the magazines they hope will publish their manuscripts.
One writer in the audience turned the tables on the Mennonite editors and criticized them for not providing church correspondents with better guidelines.
It was also remarked that "if the editor is considered the nicest guy in the church, there's something wrong." Al- lan Siebert
8 1 JANUARY 1980
^illy Brandt heads a group of cmi
ent private citizens trying to breathe ew life into the sputtering North-South ialogue. The 17 members hope their 3port to UN Secretary-General Kurt /aldheim will inspire world political nd public opinion and head off poten- ial crises between rich and poor coun- ries in the 198()s. The panel is expected 0 propose an international tax on ndustrialized countries to finance aid or the Third World. Noting that a irevious document produced by former Canadian Prime Minister Lester Pear- ;on 10 years ago has been ignored, one of wo American members said these eports "are notorious dust collectors."
Hodonism and Holf-fuinilmcnt,
which have marked the seventies, will l)c stepped up in the eighties, according to the predictions of Florence Skelly, exec;u- tive vice-president of Yankelovic^h, Skel- ly, and White, New York marketing research agency, who recently ad- dressed a Bermuda convention of the Magazine Publishers Association. The decade ahead will see more Americans pursuing the notion that "more than one wife, one career, or domicile" is needed in a lifetime, says Skelly. This, she con- tinues, will be expressed through "the continued romance with the body, the health and exercise kick."
Business administration
Hesston (loUcf^c, ne(;fJH n full-time husi n(!.SH adminiHlration instructor to teach mana^jcmcnt, (fconomicw, and buHinr;HK communications cours(!S. A master's decree in Vjusiness administration, teaching and business experience pre- ferred. Job available in August 198fJ. Send letter of application and resume to: Dean's OtTuA-, Hesston (JollcKe, Hffsston, Kansas 67062. Call toll free (HOO) K',',- 2026.
Refugees in Pescadores "deeply moved" by Mennonite visit
Taiwan (GCNS) — Carrying a cash gift jf 60,000 Taiwan dollars ($1,500 US), "epresentatives of Mennonite churches n Taiwan visited a Vietnamese refugee ■amp in the Pescadores October 8-9.
The refugees were particularly happy tto speak with Kim Friesen, one of the four representatives. Peter Lin, chairper- son of the Fellowship of Mennonite IChurches in Taiwan (FOMCIT), said the refugees accepted Friesen with "open ;arms." Kim, a native of Vietnam, serves as a missionary in Taiwan with the Commission on Overseas Mission of the General Conference. The other members of the group were Jan Cheh-beng, chairperson of the social concerns com- mittee of FOMCIT, and Otto Dirks, COM missionary. The delegation flew to the Pescadores from Taipei.
They met personally with many of the 500 refugees in the camp. One group told how they were rescued off a coral island by Taiwanese fishermen. Their vessel, Chneng-hong han, foundered on the island. For 42 days 146 persons lived and died on the island. There was no food or water. Only 34 survived.
In meeting with the 34 persons the FOMCIT delegation asked, "How did you survive?" Peter Lin writes, "The young people told us honestly what happened. The older people did not want to talk about it." The young people said they ate the flesh of 15 corpses and drank each other's urine to stay alive. The survivors include the captain and his wife, but their four children died.
They made two requests of the delega- tion. They asked for prayer for the souls of the deceased family members (most are Catholics). They asked for more nations to provide sponsorship so they could again live normal lives.
Lin reports, "They did not want Kim Friesen to leave. Because of her they asked all of us to come to their quarters. We spent nearly three hours with them.
■BOCHM HEFUOBB CBITBI OF THE I
It was a good encounter and deep fellowship. We were able to share the purpose of our coming. They were deeply moved and grateful. We handed over the gift and all of us took pictures together. The money will be distributed to them fairly by the center administration."
The FOMCIT social concerns commit- tee intends to keep the challenge of helping the refugees before church members.
Since 1975 about 11,500 refugees have landed at the Pescadores or in Taiwan. Currently there are about 500 in the Pescadores' camp. Their food, lodging, clothing, and medical care are free. But most are lonely, have no work and little to occupy their time.
Lin concludes, "We feel all Mennonites around the world must pray and work together to help these pitiable refugees, that we share our money, our love, our abilities, and our faith.
India Mennonite cliurch to support missions in Nepal
Jagdeeshpur, M.P., India (GCNS) — During the 59th annual session of the Bharatiya General Conference Menno- nite Church 35 delegates volunteered support for the United Mission of Nepal. They promised monthly donations rang- ing from 5-25 rupees each. (A laborer's daily wage is 3-5 rupees.)
Banchha Nag, secretary of the BGCMC, said the October 3-7 conference was one of "the best conferences, espe- cially from the spiritual viewpoint."
About 600 persons, including church members, children, non-Christians, ob- servers, and 127 delegates, packed the Jagdeeshpur church in the evenings to hear P. J. Malagar, bishop of the Mennonite Church in India. Hundreds of others had to sit outside.
Malagar spoke on Mennonite history, theology, and mission.
B. J. Kumar, chairperson of the BGCMC, said the messages inspired church members to contribute to the Nepal work. "It is the first step the BGCMC has taken towards the com- mandment of our Lord Jesus Christ," he said.
The conference said farewell to Anne Penner, who is completing 34 years in India under the Commission on Over- seas Mission. Kumar said, "It is very hard to count how many have been helped physically, spiritually, mentally, and financially by her. Whatever she preached she lived accordingly."
J. S. Paul of the Champa congregation has agreed to serve as coordinator for REACH (Rural Economic and Commu- nity Health). He gave up his government position as block development officer to become coordinator.
THE MENNONITE 9
Fighting abortion by adoption
Rome, Italy— En route to Oslo, Norway, to receive her Nobel Peace Prize, Mother Teresa holds a sleeping Indian child on December 6 in Rome following her arrival from Calcutta. Mother Teresa brought with her five Indian youngsters to be adopted by Italian families and said she was "fighting abortion by adoption." In her speech upon receiving the Nobel Peace Prize in Oslo on De- cember 10 she spoke on behalf of the poor and said, "To me the nations with legalized abortions are the poorest nations. The greatest destroyer of peace today is the crime against the innocent
nnhnrn rhilH "
Pastor required
The Tofield Mennonite Church requires a pastor beginning 1 August 1980. Interested persons may write to: Ken Rempel, Chairperson, Tofield Mennonite Church, Box 61, Tofield, Alberta TOB 4J0; telephone 403-662-4003.
India evangelicals commit church to social action
I
Madras, India ((iCNS)~Citing critical social, economic, and political instabili- ty, evanglical Christians in India have committed the church to social action.
Meeting in Madras October 2-5, the 150 delegates hammered out the "Mad- ras Declaration." The conference is part of a series of meetings worldwide leading up to an international gathering on lifestyles in London, England, next summer. The Madras conference was financed by World Vision, EFICORdhe relief agency of the Evangelical Fellow- ship of India), Christofel Blinden Mis- sion, and other parachurch organiza- tions. Ed Burkhalter, Commission on Overseas Mission missionary attended the meeting, and sent the declaration to the COM office in Newton, Kansas.
The declaration states that "central to God's nature is his love and justice. . . . (We) are called to model his love and justice in (our) economic, social, and political relationships, and to be instru- ments of his action in society."
Delegates admitted the church in India had "failed in its responsibility to define and defend human dignity and rights."
Also discussed was the role of Chris- tian institutions. The declaration says, "We will assess critically the role of Christian institutions for education, health, agriculture, and relief according to the principles of people's participa- tion, justice, and service to the poorest."
Continuing, the document notes evan- gelicals have identified the Bible's view of sin only with "personal, spiritual, and moral rebellion and wrongdoing." Dele- gates committed the church to challeng- ing unjust and evil structures, and specifically named the dowry system, bribery, and corruption as also being problematic for the church.
The declaration encourages evangeli- cals who have the potential for political leadership to be active in student unions, trade unions, and local councils.
Local church communities are chal- lenged to become socially active, not only critiquing unjust structures, but also modeling "new economic, social, and political relationships in the life of the community of the King."
Noting that the Indian church is often isolated from its community and that Jesus identified with social outcasts, the
declaration calls for the church tc "counteract the communalistic spirit in our land by crossing barriers of wealth, color, caste, and religion." It also says families should model "biblical relation ships of equality between men and women, employers and servants, rich and poor."
In concluding their proposals the 150 delegates said that social action in itself will not liberate persons and systems! from sin, that it cannot use violentil means to achieve social justice, and that while the church can cooperate (without compromise) with other organizations working for social change, there is no other basis for membership in the church than personal commitment to Jesus as Savior and Lord.
Five specific actions were taken by the delegates. They committed the church to representing the needs of suffering people to authorities, sponsoring semi- nars on social action, making people aware of the development resources available, evaluating programs, receiv- ing and investigating human rights violations, and working towards solu- tions of such.
Readership survey planned for The Mennonite; associate editor resigns
Winnipeg, Manitoba (GCNS) — An ex- tensive survey of readers of The Menno- nite is scheduled for early 1980.
Funded by grants from Schowalter Foundation ($;5.000) and Mennonite Mutual Aid ($2,500) the survey will include about one-third of the weekly magazine's readers. The questionnaire will seek response on more than 100 items related to content and graphics of the magazine and the demographics of its readers.
The committee on The Mennonite reviewed a first draft of the question- naire during a meeting in Winnipeg,
Manitoba, November 25-27. A final draft will go out to readers in February or March. Analysis of the results is to follow by May and implementation is scheduled by January 1981.
Vic Reimer, associate editor of the magazine, has resigned effective August 31, at the end of a three-year term. He has also resigned as editor of the General Conference News Service. He intends to earn degrees in industrial arts.
In cooperation with the Commission on Overseas Mission the committee approved plans for editor Bernie Wiebe
to visit Japan, Taiwan, Hong Kong, Thailand, and India during May and June.
Under the leadership of committee chairperson Myron Schrag, Minneapo- lis, a first draft of philosophy and objectives for The Mennonite was re- viewed.
The committee approved a reorganiza- tional scheme in which all General Conference print communications— T/ze Mennonite. Der Bote. News Service, and general print communications— would receive oversight from the same commit- tee.
10 1 JANUARY 1980
iJearly 60 members and visitors
lathered November 18 at the Edgewood Ihildren's Center, meetin{^ i)l;ux' of the t. Louis Mennonite Fellowship, to /itness the covenant signinji of three ew members. The fellowship hef^an lolding Sunday worship services in iUgust 1977 with less than 20 in regular ttendance. A highlight of the service v'as the welcome of the Vietnamese Chinese) Chu family which the fellow- ihip is sponsoring. Members are also nvolved in other areas of service. Four nembers of the St. Louis MVS unit are vorking at the children's center with motionally disabled children.
(Joinjj to Phoenix for the winter?
The (General (Conference churches of the Phoenix area would like to encourage the number of people jjlanning to spend all or a portion of the winter months in the Phoenix area to participate with a General Conference congregation. Visit P'irst Mennonite Church, 1612 West Northern Avenue, Phoenix, Arizona 85021, phone 602-944-0875; or Koinonia F'ellowship, 41 East 13th Street, Tempe, Arizona 85283, phone 602-838-9150.
(Chicago-area Mennonites celebrated Thanksgiving togcithcr November 18. Lawndale, the largest Mennonite church in Chic;ago, was filled to overflowing with p(!(jplc from 14 Chicago congrega- tions and two Mennonite Voluntary Service units. The chief characteristic of the gathering was its cultural diversity including blacks, whites, and Spanish. -John Burke, pastor of First Mennonite Church, led the bilingual service.
Record
Deaths
^Marvin J. Dirks died November 30 in jBangalore, South India. Dirks was born 121 December 1916 in Halstead, Kansas.
I jHe graduated from Bethel College, jtSforth Newton, Kansas, in 1936. He began his career as a missionary in China in 1939. He later taught at Mennonite Seminary in Chicago and
lElkhart, Indiana. He served pastorates ;in many churches, including Boston Mennonite Church, Boston, Massachu- setts, and Bethel Mennonite Church, Mountain Lake, Minnesota.
John P. Suderman, retired missionary and pastor, died of a heart attack at Winona Lake, Indiana, December 8. He was 77. He was born 24 December 1901 in Hillsboro, Kansas, where he later served as pastor of the Bruderthal Church following graduation from Bethel Col- lege, North Newton, Kansas. He and his wife Mabel served as missionaries to the Hopi Indians at Oraibi, Arizona, for 17 years, then served in pastorates at First Church, Berne, Indiana, Gospel Church, Mountain Lake, Minnesota, St. John Church, Pandora, Ohio, and Glendale Church, Lynden, Washington. He is survived by his wife, Mabel; a son, John Mark of Mountain Lake; and a daughter, Edith Doughterty of Buffalo, New York. Funeral services were held December 12 at Trinity Church, Hillsboro, Kansas.
Jacob and Anne Friesen, Gladstone (Manitoba) Church, began a six-month term with the Commission on Overseas Mission December 1. Jacob is serving as interim pastor of the Mennonite Church
E. Loewen
G. Loewen
in Steinreich, Mexico. He was granted a leave of absence by the Gladstone Church to make this ministry possible. The Friesens are parents of 10 children, none of whom are living at home.
Gary and Ellie Loewen, Winnipeg, Manitoba, left December 17 for Brazil under the Commission on Overseas Mission. Assigned for four years, they will work in the Brasilia area in church formation and nurture. They were com- missioned November 25 at Sterling Mennonite Fellowship in Winnipeg. Both Gary and Ellie are graduates of Canadian Mennonite Bible College. Gary has served as pastor at United Mennonite Church in Mission, British Columbia, and at Sterling Fellowship. The Loewens have a one-year-old daugh- ter, Charlotte Ann.
Judith Rempel, Steinbach Church, Sainte Anne, Manitoba, has begun a two-year term of service as graphic artist in Information Services at Mennonite Central Committee headquarters, Ak- ron, Pennsylvania. She received a bachelor's degree in fine arts with a drawing major from the University of Manitoba in Winnipeg and also at- tended Bethel College in North Newton, Kansas. She is a daughter of George J. and Katherine Rempel of Sainte Anne.
Rempel
THE MENNONITE
11
Missionaries serve 25 years
Vernelle Yoder, missionary to Colombia (left), and Hugh and Janet Sprunger, missionaries to Taiwan (right), receive plaques from Howard Habegger, execu- tive secretary of the Commission on Overseas Mission, for 25 years of service. The ceremony was held November 25 at First Church, Berne, Indiana. Ken Bauman, pastor of the Berne church, is seated in the photo at the left.
Experienced printer needed
Hesston College has openings for an expe- rienced printer with an interest in manage- ment and/or print and publications manager. The beginning date is flexible. Interested persons may contact Jo Bontrager, Hesston College, Hesston, Kansas 67062. Call collect at 316-327-4221, extension 229.
Pastor required
by
Lethbridge (Alberta) Mennonite Church
Lethbridge Mennonite is a young and growing city church. Pastoral duties would commence on a mutually agreed upon date.
Inquire or apply with complete resume to: Pastoral Committee, c/o 2410 14th Street North, Lethbridge, Alberta, Canada T1H 4P3.
Blessed are those who mouri
Juhn W. Miller
Blessed are those who mourn, for they shall be comforted (Matthew 5:-4).
This second Matthean beatitude, hke the first one (18 December 1979 issue, page 765), also has a slightly differing parallel version in the list of beatitudes that Luke has recorded (Luke 6:20-23). T(j compare the two versions, even though the differences are slight, might again help us lay hold of this beatitude's meaning as initially spo- ken by Jesus.
Luke's version reads, "Blessed are (you) that weep now, for you shall laugh" (Luke 6:21b). We notice that where Matthew has "mourn," Luke has "weep," and where Matthew has "be comforted," Luke has "laugh." Luke's version, we might say, is more concrete and colorful, a feature typical of Jesus' authentic sayings. Also the contrast drawn between the first part of the beatitude and the second, in Luke, is sharper. "Those who weep now will soon be laughing!" And that is why Jesus exclaims, "How blessed, how fortunate you are!"
Also in Luke's version of this beati- tude, as in the case of the first beati- tude, it is again implied that Jesus spoke to those who weep. He was not simply speaking about them, as in Matthew. If in this respect as well (as most commentators think) Luke has preserved the more original version of this beatitude, then here too, behind Matthew's more generalized, didactic saying, there lies a prophetic word of Jesus spoken directly to "weepers."
But who then are these weepers, why are they weeping, and why was Jesus so sure that soon they would be laughing again?
I suggest they are part of the same group to whom he was speaking in the lirst beatitude: the "poor in spirit" as Nhitthew refers to them, or the "broken- hearted" as they arc described in his
i >|M-'ii >4Hir lUhk*^
quote from Isaiah 61:1-3 (Matthew 11:5). They are weeping not primarily because they are "poor" or destitute financially but because of their aliena- tion, guilt, and sin. This in any case is the interpretation that suggests itself when we read this beatitude in the wider context of the gospel story of Jesus' mission.
There we read many times of just such sorrow and weeping. Jesus him- self speaks of it in his parable of two men at prayer, one a Pharisee and the other a tax collector (Luke 18:9-14). The Pharisee, of course, was far from weeping. He was quite happy with himself, for his prayer is one of thanks to God for having enabled him to live such an upright life, and for having spared him the fate of being "like other men, extortioners, unjust, adulterers, or even like this tax collector." The tax collector, on the other hand, stood afar off beating his chest, overwhelmed by his sense of sin, guilt, and need for forgiveness. "God, be merciful to me a sinner." But this man, Jesus said, went down to his house justified rather than the other.
It is impossible to understand Jesus if we do not recognize the value he placed on this kind of wholehearted, deeply emotional repentance. The Gos- pels tell us that his entire mission could be summarized as a call for just such repentance (Matthew 4:17; Mark 1:15). Unlike John the Baptist, however, he
does not seem to have "preached" | repentance. Rather he evoked it by the ; warm, positive way he related to those 1 who had strayed from God, and by the | hope he instilled in even the worst of I "sinners."
A story in Luke 7:36-50 illustrates this in a particularly graphic way. There a "woman of the city who was a sinner" is said to have come into a house where Jesus was reclining at a meal. She was weeping profusely as she knelt at his feet, and her tears j dampened them. Impulsively she wiped his feet (with her hair), kissed them, and anointed them. The atmos- phere was tense with misunderstand- ing, but Jesus, we are told, quietly explained to his astonished host that the reason this woman was weeping was because of her sins. To the woman herself Jesus said, "Your sins are forgiven . . . your faith has saved you; go in peace."
This is what Jesus must have meant when he said, "Blessed are you who weep, you shall (soon) be laughing" (Luke 6:21b). "Blessed are those who mourn, for they shall be comforted" (Matthew 5:4). "For every one who exalts himself will be humbled, but he who humbles himself (in confession and repentance) will be exalted" (Luke 18:14b). John W. Miller is associate professor, religious studies, Conrad Grebel College. University of Waterloo, Waterloo. Ontario.
12 1 JANUARY 1980
J
Nuclear energy myths
Speaking it
lOU
David E. Ortman
The General Conference Mennonite Ohurch in 1977 at Bluffton passed a •esolution on "Christian Stewardship of Energy Resources." It specifically called "or our churches to encourage leaders in government and industry ". . . to { abandon all fast breeder reactor and fuel reprocessing facilities and end the devel- opment and sale of such facilities ... to reduce reliance on fossil fuels and luclear sources of energy as rapidly as possible because of their particularly harmful social consequences."
Since 1977 periodic letters to the editor have appeared in both The Mennonite and the Mennonite Weekly Review supporting the continued use and expan- sion of nuclear power. I would like to list and discuss some of the more persistent myths of the peaceful atom.
MYTH 1: There is no connection between nuclear power and nuclear weapons. There is every connection between nuclear power and nuclear weapons. The development of atomic energy for peace- ful purposes and the development of atomic energy for bombs are in much of their course interchangeable and inter- dependent. Or as political scientist Albert Wohlstetter of the University of Chicago wrote, "There are not two atoms, one peaceful and one military. They are the same atom."
The countries that are most eager for "peaceful" atomic power are also some of the most repressive countries on earth, like the Philippines, Brazil, Argentina, Pakistan, Libya, and South Africa. Too soon we forget the example of India which, despite its teeming masses of destitute people, took its peaceful atoms and exploded an atomic device.
Continued development of nuclear power insures nuclear proliferation both to other countries and in more advanced nuclear weapons systems in our own country.
MYTH 2: Most of the nuclear waste comes from bomb development. Con- trary to widespread belief the accumulat- ed inventory of radioactive waste gener- ated by the US civilian nuclear power industry is beginning to exceed that generated by the US military nuclear program. Although the volumes of the military wastes are very large, they are on the average almost 100 times more
dilute than commercial high-level waste. Nuclear weapons wastes may be greater in volume, but nuclear power wastes make up more than half of the total radioactivity to somehow be disposed.
MYTH 8; Coal plants release more radioactivity than nuclear power plants. This is not a new myth. In 1965 Malcolm L. Peterson wrote in Scientist and Citizen, "This in no way lessens the problem of radiation control as it relates to public health. Indeed, such data might be considered as the basis for advocating closer control of fly ash from the fossil fuel plants. Also it is obvious from what has been said about the differences in biological behavior of some of the radionuclides in wastes from reactors that it is the biological effect of the specific radionuclide that is of concern rather than the total radioactivity re- leased. The radioactive elements in reactor wastes have different biological fates than the radium and thorium contained in ash from fossil fuel combus- tion, so the comparison is not a valid one in terms of public health."
The radioactive releases from fossil fuel plants can and should be monitored and controlled. But those levels can be identified and cannot increase. Urani- um mining and mine tailings provide additional radiation exposure not en- countered in the use of coal. Nuclear power plants are subject to all kinds of accidents that can rapidly and dramati- cally increase the amount of radiation in an area.
MYTH 4: More people choke to death or are killed by car accidents or (fill in the blank) than have been harmed by nuclear power. To justify the stupidity of assuming no health effects of radiation releases from nuclear power plants, waste, and accidents— by stating that after all, our ordinary life is so filled with dangers — simply won't stand up. Why promote a technology in which a major disaster — to which Three Mile Island brought us perilously close — would con- taminate an area the size of Pennsylva- nia?
MYTH 5: Nuclear power should be judged by the same standards as other sources of energy. This would be true if other sources of energy produced wastes
that must be safeguarded for thcjusands of years, had such a potential for contamination of vast areas, and gener- ated a direct threat to future gencratifjns from genetic damage and mutatif)n. Nuclear power poses threats that are unique in their combination of cata- strophic potential, duration, and scien- tific uncertainty.
MYTH 6: Nuclear power is the cheapest form of electricity. This myth has been sold to the public by the nuclear power industry. Such a blanket statement cannot cover all conditions and all situations. Actually, we know now that conservation is the cheapest form of electricity. That is, if we use less, or use what we have more efficiently, the electricity remaining to do other things is far cheaper than producing new elec- tricity.
Nuclear power is the cheapest form of electricity only if you ignore the govern- ment and taxpayer subsidies in the form of nuclear insurance (the Price- Anderson Act), research, the costs of decommissioning, and other elements of the fuel cycle and assume that the reactors will run at full capacity most of the time. You have to ignore their record of periodic shutdowns and breakdowns.
MYTH 7: We need nuclear power. We do not need nuclear power. Nuclear power is just an expensive, complicated, and dangerous way of producing electricity. There is little prospect for a substantial increase in the small share of energy consumed in the form of electricity. As Amory Lovins, author of Soft Energy Paths, Toward a Durable Peace (Harper and Row) has written, ". . . we are using premium fuels and electricity for many tasks for which their high energy quality is superfluous, wasteful, and expensive — like cutting butter with a chainsaw."
It is very revealing when one asks a nuclear technologist about the solution of the astronomically difficult problems nuclear fission power faces. The answer is invariably that we can solve them very soon. But ask when solar energy can be fixed in useful forms for humani- ty's use. The same person will look at all the green plants which have done this for eons and say, "Maybe in 100 years or never."
THE MENNONITE 13
Divine stepping-stones
Dear Editor: Dan Lit'chty (November 6 issue) touches on a crucial issue for our Mennonite churches. "What about war in the Old Testament?" is not only the first question a nonpacifist raises, it constantly troubles Mennonites also, whose discomfort with pacifism in- creases as they find no satisfactory answer forthcoming. Two especially inade'quate responses are (1) "Whatever we do with the OT the New Testament teaches pacifism." In view of passages like Matthew 5:17ff, Acts 26:22, and Romans 15:4 this response inevitably begets a suspicion that perhaps even the NT does not teach pacifism. (2) "The people of Israel (including the Bible writers) misunderstood God to be com- manding warfare." While this answer may be at home in our institutions of higher education, those of us who believe that "every word of God is flawless" (Proverbs 30:5) and who can read Deu- teronomy 7 and 20, Joshua, Judges, 1 Samuel 15, etc., find this solution more appalling than the denial of pacifism. It weakens the pacifist commitment.
The continuity between the OT and the NT must be maintained, as Liechty suggests. Yet that comprehensive argu- ment for pacifism must not exclude the NT texts which also speak of God's vengeance and the punishment of the wicked (Matthew 7:15-23; 2 Thessaloni- ans 1; Revelation 20:1 Iff).
May I suggest that our inability to come to terms with war in the OT reflects
Review
A people of mission
A People of Mission, by Jamct; Ju/inke /Faith and Life Press. 1979. 280 paf^rs. $7.50) is rcriciccd by Lois Franz liarlcl. 910 Bcllcuiew. LaJunta, Colorado 8 1050.
This history of the General Conference overseas missions is the latest of the Mennonite Historical Series. James C. Juhnke has directed Mennonite Central ( "ommittee work in Botswana, is a board member of African Inter-Mennonite Missions, and has a PhD in history. He worked closely during a sabbatical leave from Bethel College with an advisory committee of three — Howard Habegg(>r, Robert Kreider, and Muriel Thiessen
an impatience with the history of salva- tion? God is eternal and unchangeable and has told us in the NT to love our enemies. Therefore we tend to argue he cannot have commanded Israel in the OT to destroy their enemies. However, the God of the Bible acts in real history, that is, he does one thing now and another thing later, not everything at once. God's ultimate purpose to bless all nations (Genesis 12:3) included, as steps to that end, the choice of one people and the exclusion of others (Deuteronomy 7), the clearing out of a land for Israel (Psalm 80:8, 9), and the extermination of the nations whose continued existence would hopelessly corrupt Israel's holy distinction as the bearer of God's prom- ise (Leviticus 18:24-28; Deuteronomy 20:16-18). When once the promised seed has come and the kingdom is opened to all nations there is no redemptive purpose in warfare, as there was under the Old Covenant. The church's refusal to fight enemies is an expression of the present worldwide offer of grace, even as Israel's duty to exterminate the Ca- naanites was an expression of God's particular choice of one nation to further his plan for all nations.
"Then God has changed?" No. His ancient purpose has been to bless all nations and is ever the same. The different stages are the divine stepping- stones to that end. Those who find fault with God's commands in the Old Cove- nant are objecting to God's own saving revelation of himself. Those who argue against pacifism on the basis of the OT
Stackley. This already speaks well for the book.
I am happily surprised at how well the book reads and how well organized it is. Details are given when needed to docu- ment trends, but the book doesn't claim to be a complete history; thus it doesn't bog down. The complete list of mission- aries is found at the end. Juhnke doesn't gloss over errors, nor does he condemn those who seem today to have been misguided. Rather he tells their story. I'm gratified by the trend he sees from patriarchal approaches toward recog- nizing and appreciating other cultures and seeing how Christianity fits into them. He also discusses the move away from the "souls versus soup" dichotomy.
J uhnke writes of four major expansion
are severing the organic connectio (
between God's own express purpose i /
this age of grace and how his kingdoi [
people are to incarnate that gracioi (
offer (the "now" of Ephesians 3:1C \
Monty Ledford. Route 2, Kemptoi |
Pennsylvania 19529 November 1 j
The poor an6 the rich |
Dear Editor: John H. Ruth's meditatioj / (November 6 issue) was interesting anj thought provoking. Our beliefs anj | discipleship need constant challenge. '
That God loves the rich is true (Joh! 3:16). Yet several questions come to m| , mind. I believe that proper biblice| interpretation involves use of the cor text of a verse or clause (as well as th| broad biblical teaching) so that wl / cannot separate, "then Jesus beholdinJ I him loved him" from "and said to hirn I; 'You lack one thing; go, sell what yo' ' have, and give to the poor, and you shaJ j] have treasure in heaven; and come follow me.' " |l
This thought may be good news fo some of us, but the indication is that al of us in North America are rich. Unfortu nately more than we care to admit ar poor.
The terminology of being "fashion able" to say that God loves the poor als( goes against the grain for me. If there ar more today who come out on the side o the poor, it is because in the Bible Go( comes out on their side. Arthur A. Voth 16 South 12th Street, Akron, Pennsylva nia 175501 November 2'
thrusts into new fields: ( 1 ) native Ameri- ' cans in 1880; (2) planting missions in I India (1900), China (1910), Zaire (1912); ' (3) beginning mission work in Japan, | Taiwan, and Colombia; and (4) in the , 1970s expansion and new approaches | into new areas of Africa and Latin i America. I In the sixties and seventies I sat i through Commission on Overseas Mis- I sion deliberations as a member of the I Women in Mission literature committee. ' This book puts the many pieces from | those years together and into perspec- tive. Juhnke testifies that the mission | mindedness of the General Conference, which kept it from merging with other Mennonite groups in the early years, is still alive. ,
14 1 JANUARY 1980
Mediialioii
The interrupted sermon
Sitting in the study surrounded by books The pastor prepares his sermon for Sunday. The desk is untidy — A disordered mind by the looks of things—
The tools of his trade are on display: Moulton and Geden, Burton, Thayer, Ridderbos, Bruce, Daner, Bultmann, Kelly and Green; Concordance, grammar, lexicon there. Here, commentaries piled carelessly it would seem.
'The groundwork complete, he now meditates on the theme, the background, context of the text, |its place in Redemption. jFrom all this and more he creates jthe sermon.
Confusion, understanding, order, next the outline, the exposition, And the illustrations, and the application: His mind sees all, anticipation "That nothing would disturb my cogitation!"
Silence is broken by a creak on the stair; The patter of two tiny feet make that sound. "The wee boy is coming; A broken spirit to repair perhaps?"
"Why must he disturb while thoughts abound?" The pastor's annoyed till he sees him patter into the room; Paternal joy rises.
Smiling, the child reaches out a limb,
"Daddy, give me the key to the back door so I can go out to play."
Hilda Harms
William Steele
When you can't sleep
If you can't sleep, don't count sheep. Talk to the Shepherd.
Life-giving water
In Hong Kong a tiny Vietnamese girl with a bucket almost as large as she was waited with the other Indochinese refugees to board a plane to Canada. An immigration officer gently asked the child what she was carrying. She solemnly removed the lid of her bucket to show it was full of water. Through an interpreter she replied, "When we left Vietnam we were all very thirsty on our boat. Now I'm going to Canada. I don't know how far it is but I never want to be thirsty again."
Just as water is necessary for physical life, the living water — the Spirit of God — is essential for spiritual life. And as Christians we are given not merely a bucket of living water, but "a well of water springing up to eternal life" (John 4:14).
May we cherish both the water that quenches our physical thirst and the living water that satisfies our spiritual thirst as gifts from the same great God.
April Yamasaki
A review of Protestantism 79 2
We have found him 4
News 7
Record 11
Blessed are those who mourn 12
Nuclear energy myths 13
Letters 14
A people of mission 14
The interrupted sermon 15
When you can't sleep 15
Life-giving water 15
Facing the 1980s 16
CONTRIBUTORS
Donovan E. Smucker, 57 fVlcDougall Road, Waterloo, Ontario N2L 2W4, is professor of social science at Conrad Grebel College. Donovan is the vice-president of the General Conference fvlennonite Church
John Rempel, until recently director of student affairs at Conrad Grebel College, is now employed with Trinity College, Toronto, Ontario M5S 1H8.
David Hostetler is acting editor of the Gospel Herald. Scottdale, Pennsylvania,
Allan Siebert is Western Canada editor for the Mennonite Reporter, Waterloo, Ontario,
David E. Ortman works with the Mennonite Voluntary Service unit, 1715 15th Avenue, Seattle, Washington 98122.
The meditation writers for this New Year's Day issue are William Steele, 724 Juniper Street, Quakertown, Pennsylvania 18951 (he wrote his meditation while serving as student pastor at Bethany Mennonite Church, Quak- ertown, in the summer of 1978); Hilda Harms, 200 South West 14th Street, Newton, Kansas 671 14; and April Yamasaki, 1 02-5868 Olive Avenue, Burnaby, British Columbia V5H 2P4 (April attends the Sherbrooke Mennonite Church).
Heinz Janzen, 604 Columbus, Newton, Kansas 67114, is the general secretary for the General Conference Mennonite Church.
CREDITS
Cover, art by Judy Bauer Boschmann, Hesston, Kansas 67062, photos by RNS and Richard A. Kauffman, Scottdale, Pennsylva- nia; 3, RNS; 3, Herald Press; 3, Garden Grove Community Church bulletin; 3, Dorothy Friesen, MVS; 4, Paul M. Schrock, Scottdale, Pennsylvania 15683; 5, RNS; 9, Otto Dirks; 10, 12, RNS.
The Mennonite
Editorial office. 600 Shaftesbury Boulevard, Winnipeg, Manitoba R3P 0M4. Telephone: (204) 888-6781,
Business and subscription office: 722 Main Street, Box 347, Newton, Kansas 67114. Telephone: (316) 283-5100
Editor: Bernie Wiebe, 600 Shaftesbury, Winnipeg, Manitoba R3P 0M4. Associate editor: Vic Reimer, Box 347, Newton, Kansas 67114, Editorial assistant: Gordon Houser. Art director: John Hiebert Business manag- er: Dietrich Rempel. Circulation secretary: Marilyn Kaufman.
THE MENNONITE 15
Facing the 1980s
Heinz Janzen
As we take off from the 1970s into the 1980s we ered and rejected included taking another post
look back at the panorama of the decade, in church administration, going into secular
described in the 19 November 1979 Newsweek business, or becoming a consultant,
(pages 83-131), Movements and realities that face Dotty and I talked to several search committees
us include the growing oil shortage, Khomeini from congregations and finally were drawn to a
ishaking his fist at diminishing American power, rural, Kansas congregation to become their
13 percent inflation and a 15 percent prime rate, pastoral leadership team.
growing women's rights and presence in the Why move from administration to a congrega-
labor force, the impossibility of prediction, and tion in a small town?
the fact that the old solutions no longer work. We believe that Jesus Christ is alive and active Our General Conference also faces problems. " in hundreds of our congregations. Despite sur-
Television, public education, and social pressure face differences and real problems, our churches
exert a powerful pressure against Christian show clear evidence that the Spirit of Jesus is at
discipleship. Television preachers reach daily work.
into our homes to mold us in their image. The We believe that pastoral ministry is a valid
growing number of good, Mennonite causes to Christian calling. Jesus served the 12, a wider
support overwhelms, burdens, and confuses our circle of disciples, and his Palestinian world,
people. We are still struggling for some central Paul and the Anabaptists chose elders in every
focus and identity to bind together our diverse congregation. In the 1980s he is calling many of
membership. Our most committed and talented us to an undershepherd service in Kansas,
members choose other vocations than the pasto- Oklahoma, Alberta, and Pennsylvania,
ral ministry, forcing us to call more and more We believe the Bible is inspired of God and can
leaders from other groups. be preached and taught as a life-giving sacra-
Fortunately our strengths also are great. I am ment to men and women, boys and girls. In the thrilled again and again at the quality of confusing babble of newspapers and television Christian life in so many congregations. They people are hungry for at sure word from the Lord, readily adapt to local needs, situations, and gifts. We are excited about the overt and latent gifts Living, active institutions — Overseas Mission, in every Christian. Seeing the gifts of people Home Ministries, Education, Seminary, and exercised warms our hearts: teaching, leader- many others— serve these congregations. Last ship, service, healing, and encouragement. February's midtriennium conference was a new Though we were born and raised in cities we high in our ability to work at tough issues enjoy farmers and others in small towns. We together. We enjoy— among our membership— a enjoy the good humor and camaraderie of those vast reservoir of goodwill towards the General who live close to the soil. God created Adam to be Conference. We have a growing balance of a farmer. Christ has lifted Adam's curse so that personal faith, congregational nurture, evange- humankind may again enjoy planting and har- lism, service, and social concern. vesting.
How shall we then face the 1980s? Each of us Rural and small town churches provide the
must take Newsweek in one hand and the Bible in bulk of personnel and support for our conference
the other and ask God to guide us to his way for missions, relief, and educational work. City
our lives in the next 10 years. churches struggle heroically with local minis-
I want to share how God has led me, not as a tries and survival. Paradoxically, our rural
pattern but as a challenge for you in your churches have the world vision that provides
pilgrimage. missionaries, teachers abroad, evangelists, and
Over the last year I struggled with my future as agriculturalists for a hungry developing world.
I neared the 10-year mark of service at central Dotty and I believe in the Holy Spirit who still
offices. Books, prayer, family, friends, and the leads through the counsel of Christian friends,
General Board have shared the search with me. I family obligations, personal gifts, and an inner
enjoyed the luxury of more than a year for the voice.
decision to gestate and be bom. Options consid- Where is God calling you for the eighties?
A copy of the 1979 index is available to any reader requesting it from The Mennonite, Box 347, Newton, Kansas 67114,
Marshall McLuhan said recently our times are so troubled one rarely sees anyone asleep in church. A preacher has been defined as one who shakes the hands of one-third of the congregation and the confidence of the other two- thirds.
One of my favorite stories is about the Quaker who woke up one night and heard a burglar downstairs. The Quaker did have a gun and after a moment of thought grabbed his blunderbuss and went to the head of the stairs. In his most pious voice he said, "F'riend, I would do thee no harm for the world and all that is therein, but thou standest where I am about to shoot!"
If we reduce our world to the size of the Quaker's house, we've got the roles reversed from that of the illustration. In our world it's the burglar who is stand- ing at the top of the stairs with the blunderbuss, and all people are the Quakers. At least we would quake if we knew what the burglar's intentions are and what's in the blunderbuss.
Who is the burglar? It's not easy to say, because burglars often wear masks. But it's safe to say the burglar is the person behind the gun. Who is behind the arms race that threatens us with enough explosive power and radioactive fallout to kill every man, woman, and child in the world 12 times over? Is it our politicians? Some of them claim private- ly that their hands are tied.
In Crete we met the pastor of the church.where theThjgncellor of G'erma.ny . attended, fife would tell-his pastor he was often at wits' end. H^^uldn'tdo whathe
wanted to do because of the pressure of international economic power.
Are the industrialists behind the big gun in our society? They claim it is only for the economic good of their companies that they're in the arms industry, and they have the perennial argument, "What's good for GM is good for the US and Canada."
They all say, "Friend, I would do thee no harm for the world and all that is therein," but we know without their telling us that we stand where they are about to shoot.
The image of the burglar fits the military-industrial complex, whoever the persons are. Since 1973 especially the West is selling a big share of its arms to the Third World, which can least afford to buy. For example, the Middle East in 1974 had a per capita GNP of $845 and per capita military expenditure was about $135, or 16 percent. Now it's much higher. In Israel I believe over half of taxes go for military expenditures. There is little for the poor. In oil-rich Iran huge amounts were spent on missiles and fighter planes but little money filtered down to the poor people. Current unrest in Iran shows in part the results.
I was angry and frustrated in Turkey three years ago to see how the army seized and appropriated even such things as blankets sent by Canada and the US for earthquake victims. One blanket stolen is a loss of say $20 equivalent to a poor family. An F-16 fighter plane, such as Canada is consid- ering buying and which is also sold to -•the Middle East, means hundreds of
millions of dollars potentially lost to thi poor people. And somehow that monej finds its way to the wealthy industria countries which produce these planes.
We're all in danger — rich and poo: alike. We've heard over and over how om atomic bomb can destroy a city the sizt of Toronto (over 2 million population). '. used to think this weaponry was s( mutually destructive nobody would dare to use it. That's the argument callec Mutually Assured Destruction— MAD But after reading The Counterforci Syndrome I am very uneasy. Counter force is the policy of making US missiles so accurate they can destroy the hard ened silos where the Russians are hiding their missiles.
Now the frightening fact is: you don'1 shoot a missile at an empty Russian silo j You shoot first. Whoever shoots first; wins; that destroys the enemy and the: enemy's missiles. Right now the US has} a big lead over the Russians in accuracy] of missiles, but that's no comfort eveni from a selfish point of view. It means the' threshold of atomic war is greatly! lowered or, in simple words, atomic waij is much rhore likely when there is no real balance of power. The one with thei accurate gun is likely to pull the triggeii
. . Christians . . . have to under- stand it is not by commitment tof action they can make any important changes . . . but by the insertion of a completely new and unexpected dimension, the incognito. It is that which is presence to the world, through the shock of refusal, through the gap left vacant, through the resulting chasm, through the' unlooked-for break in conversa- tion. " Jacques Ellul
8 JANUARY 1980
first. Robert Aldridge in The Counter- force Syndrome arf^ues that this is current Pentagon thinking in the event of a showdown between the major pow- ers.
In the face of this miHtarism there is a mounting number of people around the world who are concerned that the world disarm and stop its race for the most sophisticated weapons. Summer 1978 there was a special UN session on disarmament where nongovernment organizations representing millions of people spoke for disarmament.
Isaiah the prophet told of a "great light" coming to "Zebulun and Naphta- li" (9:1-7). Matthew's Gospel (4:13-16) says, "The people who sat in darkness have seen a great light." The metaphor "a great light" speaks of Jesus Christ. Naphtali was the area of Galilee where Jesus lived. Here is no bright flash on the testing grounds of the New Mexico desert, where the first atom bomb was exploded. In fact there is something massively demonic about the blinding flash of an atom bomb. It is the Anti- christ of light.
In Jesus we see a bright light that is the diametric opposite of the illumina- tion which precedes the atomic mush- room cloud. He proved himself on the testing grounds of Galilee, and later at Jerusalem, that he was not King David's successor in bloody war. He had no flag with a Star of David on it. But he is a prince, the Prince of Peace, and he bases his power on right and justice. Those are lofty church words. What would he do if he were here today faced with the brute power of our industrial-military com- plex?
The answer to that question could only be conjecture, but he is here in the fulness of his Spirit and he is deeply concerned with the question of milita- rism and its accompanying social injus- tice. I believe Christ's Spirit is at work in and out of the church to save the world from atomic holocaust. I believe that he is working through the moves to disar- mament.
Let us look at two or three calls to disarmament.
One is from a brief "Venus has no arms" submitted by Joy Kennedy of Port Colborne, Ontario, to the UN special session on disarmament. It shows the armless statue of the famous Venus de Milo from the Louvre in Paris. The brief is submitted "out of our conviction that the point in our history is imminent when either world peace must be and can be achieved through general and com- plete disarmament, or the alternative of a third world war and oblivion by the end of the century is a reality." Later the brief continues, "We strongly urge the special session on disarmament to identify vested interests, whether politi-
cal, prof(!Ssional, or financial, which oppose general and complete disarma- ment, and to determine means to over- come or negate their power and influ- ence."
Next is a quotation from a representa- tive of 20 million war veterans. "The World Veterans' Association is con- vinced that it is possible to put an end to the arms race and to make progress toward general and complete disarma- ment under effective international con- trol while at every stage ensuring the security of all."
I believe the Spirit of Jesus Christ is in these statements and even in a state- ment from the Organization of Tradi- tional Religions of Africa, people we formerly knew as heathen. It says, "As long as 1 percent of the stockpile of destructive weapons is lying carelessly somewhere in a world in which human minds are poles apart and mutually antagonistic, all humanity is in danger."
Thank God for these statements made in June 1978 at the United Nations by voices representing so many people throughout the world. The UN session on disarmament has not fulfilled Isai- ah's prophecy about the government of the Prince of Peace, but it's a big step in the right direction.
Christian people outside of our Menno- nite tradition are talking about conflict and peace. French theologian Jacques Ellul writes: "If Christians take serious- ly the evolution of this society they have to understand that it is not by commit- ment to action that they can make any important changes in it but by the insertion of a completely new and unexpected dimension, the incognito. It is that which is presence to the world, through the shock of refusal, through the gap left vacant, through the resulting chasm, through the unlooked-for break in conversation."
One such example might be Ralph Smelzer, a Church of the Brethren minister who worked in almost complete anonymity in Selma as a reconciler between whites and blacks.
During the first and second world wars the Mennonite "presence" to the world was the shock of refusal to bear arms. That's not an issue now; most military service is voluntary. What are we refusing now?
Not many are doing it, but some Mennonites in the US are refusing to pay the portion of their income tax which will be used for military expenditures. For instance, Cornelia Lehn, director of children's education for the General Conference, has shared this witness: "Finally I decided to give half of my income to relief and other church work and thus force the Internal Revenue Service to return that portion of my tax
whi(!h they had already slated for military purposes. . . .
"I realize that this is not the perfect answer. ... It is, however, the best answer I know at this time. Finally I could no longer acquiesce and be part of something so diabolical as war. I had to take a stand against it. . . .
"I wish that my church, which be- lieves in the way of peace, would as a body no longer gather money to help the government make war. I wish all the members of our church would stand up in horror and refuse to allow it to happen. Then the conference officers would be in a position to say to the government: 'We will not give you our sons and daughters and we will not give you our money to kill others. Allov/ us to serve our country in the way of peace.' "
Is Cornelia Lehn speaking as a prophet? Does she have a word from the Lord to help us respond in a meaningful way to demonic forces?
Peter Ediger writes with prophetic urgency about what people like Cornelia Lehn are doing: "Do we know that there are hundreds and thousands of people out there waiting for a word from the church, waiting for some action from the church? Have we some sense of the explosive evangelistic potential of this kind of action? Do you know that the day of the police state is not only coming but that it is here in its roots, and the issue will not go away?"
Whether we follow Cornelia Lehn's example or not, we would do well to have her sense of urgency about our own allegiance to the Prince of Peace and ask God for help in making our own faith relevant to our times.
We have reason to be happy that Jesus Christ is really in charge of history, and will always be with us, militarism or no militarism.
There is a story from World War II of a German pastor who had been impris- oned in Russia and was making his way home, mostly on foot, at the war's end. Passing a peasant home where a boy and girl were playing he asked the question most normal in those uprooted times, "Are you evacuated?" "No!" replied the lad, with a child's ambiguous understanding, "We're Evangelicals." The pastor says, "With their words 'we're Evangelicals' ringing in my ears, I went on my way less lonely in the realization that the whole world is my Father's house."
That realization is the bedrock of our confidence, and it is closely related to the confidence of the prophet Isaiah, who said the Prince of Peace "will rule as King David's successor, basing his power on right and justice from now until the end of time. The Lord Almighty is determined to do this." As always the Lord is working through his people. •
THE MENNONITE 19
^ESIDENr OF 1HE GENEmL CONFERENCE
Elmer Neufeld
Diane L. Moffat
Elmer Neufeld is a Mennonite in north- western Ohio living a simple life with his family on a 13-acre farm, where he plants and cultivates his fields and raises a few sheep.
Not unusual for a Mennonite, you might say. But this man could live in the president's home of a Mennonite-related college nearby. That he chooses not to says a lot about the president of Bluffton College (BC), Bluffton, Ohio, and presi- dent of the General Conference Menno- nite Church (GCMC).
"My roots are on the farm," Elmer Neufeld explains. "I wanted to go back to a rural community."
Raised on a farm in Kansas, Elmer missed the rural life as he moved from city to city before joining Bluffton College in 1965 as assistant professor of philosophy. So with his wife, LaVera, and their five children he decided to live on a small farm and teach.
"We do a lot of the work ourselves and the children helped," he says. "We tried
THE MENNONITE (ISSN 0025-9330) seeks 10 witness, leach, motivate, and build the Christian lellowship within the context o( Christian love and freedom under the guidance ol the Scriptures and the Holy Spirit It is published weekly except biweekly during July and August and the last two weeks in December at Newton, Kansas 67114, by the General Board of the General Conference Mennonite Church Second class postage paid at Newton, Kansas 671 14, and at additional mailing offices Subscriptions in United States and Canada $10 OO one year, $18 00 two years, $25 00 three years, foreign $10 50 per year Editorial office 600 Shaftesbury Boulevard, Winnipeg, Canada R3P 0M4 Business office: 722 Mam Street. Box 347. Newton, Kansas 671 14 Postmaster Send Form 3579 to Box 347, Newton, Kansas 67114
to teach them that manual labor is dignified. It is honorable to work with your hands."
When Elmer moved from teaching to dean of academic affairs in 1974 and then became president in 1978, he decided to stay on his farm and maintain his lifestyle.
"I had no interest in moving out of my home situation."
Raised in the home of a lay minister in a Mennonite community, Elmer learned to value simple Christian faith and practice. He was given a background of teaching that "our calling is to engage in human service and to work toward peace."
At age 18, with World War II in full swing, he chose to be a conscientious objector and enter Civilian Public Ser- vice from 1944 to 1946. In Colorado he worked in a soil conservation camp and on public works and farm projects. Then he was sent to Glacier National Park, Montana, to work on the trails and fight forest fires. Later he served on the ward of a mental hospital in Wisconsin until he came down with rheumatic fever, resulting in a medical discharge.
As a CO in highly patriotic times, Elmer experienced some antagonism
The conference leader is also a shepherd of actual sheep raised on his farm.
from his community. "There were nega- tive feelings and tension in my commu- nity with a high sense of nationalism and anti-German sentiment." But the conscientious objectors were finally recognized as "having made their contri- bution in humanitarian services."
This experience influenced Elmer's total life. "The whole conflict of the
GCMC and BC president Elmer Neufeld enjoys the task of cultivating his little farm.
20
8 JANUARY 1980
Christian in terms of violence and war has phiyed a strong part in my life," ho explains.
Elmer believes that "the signifi- cance of the incarnation and cruci- fixion is how God dealt with sin and evil in the world. God's method is not one of retaliation and killing but that of the suffering servant." This is an integral part of Christian teaching. "We must walk by faith," he said.
During the Korean conflict Mennonite Central Committee (MCC) called Elmer to help develop the 1-W program of alternative service for conscientious objectors. Thus after graduation from Bethel College in 1951 he served as I associate secretary of the National Service Board for Religious Objectors in I Washington, DC, until 1954. He then I began doctoral studies in philosophy at j the University of Chicago.
Elmer chose to study in a secular I department, where he frequently became I involved in debates about the Christian faith, because he "wanted to cope with the basic questions of life."
During four years in Chicago Elmer's life was also profoundly affected by his involvement with the Woodlawn Menno- nite Church, centered in a racially transitional community near Mennonite Biblical Seminary. As chairperson of the congregation and working with the youth of the community he found it "a difficult but challenging experience."
Once he and four friends, two white and two black, traveled through the South, sometimes unable to find places to sleep or eat together. Through such experiences he "became aware of the enormous tragedy of segregation and discrimination."
Enjoying some of the "fruits" of his labor.
Elmer preached integration until the advent of the black consciousness move- ment when "some of the people I had worked with went a different way and felt they had to separate themselves from white leaders." He experienced some disillusionment when he "saw how deep the feelings of segregation ran."
p]lmer left the Chicago experience and the Woodlawn Church (which eventual- ly closed), "realizing in a new way how difficult it is to really build an integrated society." But his convictions were strengthened.
"I know as a Christian what my relationship to the races must be," he says. "In the last analysis we as Chris- tians must act out of faith. We don't have all the answers."
His convictions led him to become executive secretary of the Peace Section for MCC with the intention to serve in an overseas assignment. In 1962 he became MCC program director in Zaire, where he arrived during the aftermath of the independence movement in Africa. Many whites had left the country, and MCC was providing relief for those who had been displaced after the fighting.
"We tried to replace teachers and doctors and generally pick up the pieces after the independence fighting."
In 1964 a rebellion broke out and many hostages were killed in Stanleyville. The Sunday after the massacre Elmer parti- cipated in an inter-Protestant church service attended by many who had lost friends and relatives, an experience he vividly recalls to this day.
While directing the Zaire program he was asked to help strengthen the peace mission in the African churches. "Con- verts needed to be taught the peace emphasis of the Mennonite church and the lifestyle of service and sharing resources," Elmer explains.
My international experience has left a strong impact on my convic- tions about lifestyle," he says. "It was a chastening experience."
Lifestyle has remained one of Elmer's
strong concerns. While in Chicago and Washington his family lived in fellow- ship centers and group housing, where guests were constant.
"The Mennonite tradition of a simple way of life has profound significance for modern times," he explains. "How do we handle our bountiful material blessings while people are starving in the world? In Africa I saw persons literally starv- ing."
Elmer has returned to Africa several times since coming to Bluffton. He was part of the Africa Inter-Mennonite Mission delegation in 1967; taught an African history course for the Service Education Abroad program in Zaire in 1969; helped negotiate the Mission- Church Fusion Convention in 1971; and led an African study tour in 1972. He has also visited India for the GC Commis- sion on Overseas Mission; Puerto Rico, Colombia, and Indonesia for the Menno- nite World Conference; and the Middle East for MCC. Last fall he was in Europe on a brief MCC assignment.
While traveling and serving both BC and GCMC, Elmer Neufeld has main- tained a close church involvement with the First Mennonite Church, Lima, Ohio. He teaches an adult Sunday school class, most of whose members are not from Mennonite background.
Elmer believes the church should be a witness to a non-Christian society and refers to his involvement with this small struggling congregation witnessing in the city as "a meaningful church expe- rience with a strong fellowship."
It is clear that no matter where Elmer Neufeld is involved — whether in the church, on the farm, or in his office — his concern for the Mennonite values of service, peace, and a simple lifestyle is evident. But he feels he can only share that concern "in a spirit of confession, knowing that our hu- man efforts are a far cry from the calling of our Lord Jesus, and that our ultimate hope is in the grace of the heavenly Father." •
Elmer Neufeld after another busy day walks away from his office with Diane Moffat, writer who is interviewing him "on the run."
THE MENNONITE 21
isn't likely
that you'll turn the world upside down
but in a term of service
you will contribute to individuals
with whom you work and live you will learn from others as well as give you will grow in understanding of the world you may even change a town or village you will be a witness for Jesus Christ you will be obedient to the Qpmmand of Jesus to
Go therefore and make disciples of all nations; to give food to the hungry, drink to the thirsty, shelter to the-homeless, clothes to the naked and help to the ill and
imprisoned. (Matt. 28: 1 9, 25:35. 36)
Teachers, agriculturists and health, technical and com- munity workers are needed to serve in 42 countries in Africa, Asia, Europe, Latin America, Middle East and North America. «
Write to:
Personnel Services Mennonite Central Committee 21 South 12th Street Akron, PA 17501
or
Personnel Services MCC (Canada) 1483 Pembina Highway Winnipeg, Manitoba Canada R3T 2C8
r
Cyprus consultation calls churches to promote Palestinian welfare
Toronto, Ont. (CX'C) — Ways in which the world's churches can work better with Palestinian refugees after .'iO years of enf,'^aKement in the area was the subject of a consultation held in Nicosia, Cyprus, in November.
The conference brouf^ht together more than 70 churches and community lead- ers from the Middle East and representa- tives of voluntary and interchurch aid agencies who financially support proj- ects among the refugees.
It was called by the Middle East Council of Churches (MECC) in coopera- tion with the World Council of Churches.
The political problems of the area loomed large in the discussions and were reflected in the consultation's message to the churches: there can be no solution
Middle East vignettes
Jerusalem — Two Hassidic boys watch tourists at the Wailing Wall, the only extant piece of the Temple of Solomon, and a holy place for all Jews.
THE MENNONITE 23
to the Middle East situation without a solution of the core problem— the right of self-determination and statehood of the Palestinian people.
In addressing themselves specifically to the program with refugees, the consul- tation declared that all programs should encourage Palestinians living in the occupied territories (West Bank and Gaza) to remain on their land, thus helping to preserve Palestinian identity and dignity.
Priority in the future for the church- related programs will be given to three main areas. Health care is one of these, with particular attention to the training of staff in social work, community organization, and project planning and formulation.
The second area of priority will be self- help and community development proj- ects such as cottage industries, land reclamation, dairy farms, and fisheries.
Education, particularly vocational training, is the third priority area defined by the consultation. Vocati(mal training for women was emphasized "in order not to lock them in traditional female jobs."
The consultation also took far- reaching decisions on the organization and financing of the programs, and asked MECC to consider urgently how a substantial contribution to the budget may be secured from MECC member churches, thus reducing the degree of dependence on funds from agencies outside the area.
Tehran — Members of the Muslim Shiite sect beat themselves with chains on November 29 in a religious rite marking the martyrdom of Imam Hussein, revered as the founder of the legitimate line of descent of Muslim religious authority.
Istanbul — Pope John Paul II holds the arms of Eastern Orthodo.x Patriarch Demetrius I, following his arrival in Turkey, November 28. At the end of the three- day visit the leaders announced the creation of a joint Roman Catholic-Orthodox commission designed to resolve seven centuries of division between Christianity's largest branches. The Eastern Orthodox Churches and the Church of Rome have been in schism since 1203-04, when Latin crusaders sacked the city of Constantino- ple, the capital of Eastern (Byzantine) Christianity.
Menno and Anna Baptist
Kathy Barte
Look at Jdi (Arrnni What would you do i-f he.
ML
Peace Section okays conference on Marxism
Winnipeg, Man. (MCC) — TheDecember 6-7 annual meeting of Mennonite Cen- tral Committee Peace Section here was the first meeting of an 11-member section whose chief focus is on interna- tional peace and justice efforts of Menno- nites in Canada and the US.
The new structure replaces Peace Section International, which had simply combined existing US and Canada peace committees.
Section members approved a recom- mendation for continuing peace educa- tion efforts in India, where the section had sponsored Norman Kraus for a three-month peace education assign- ment in 1978.
No action was taken on a recommen- dation for MCC Overseas Department and MCC Peace Section to jointly plan and sponsor an extension course in Anabaptist peace studies in Swaziland in Southern Africa. Members were concerned that Southern Africa blacks would not be enthusiastic about a peace course planned for and taught solely by white North Americans.
Peace Section approved plans to schedule a fall 1980 conference to focus on the Anabaptist witness and Marxism in Eastern Europe.
It was noted that involvement of Mennonites in Eastern Europe and other parts of the world "bring us face-to-face with Marxist-Leninist ideology and society."
In 1980 Bruno Schottstadt, lay preacher from Eastern Elurope, will travel in the US and Canada. Peace Section will ask Schottstadt and Eastern Europe MCC personnel to participate in a program on the "Radical Reformation and the Marxist Critique of Christen- dnni."
Tlic section also recommended the spoiisorshi|) of a delegation of five to seven persons to visit the Soviet Union
in 1980 "for the purpose of becoming acquainted at a deeper level than is possible in conventional tours." The program will include dialogue with Russian Orthodox Seminary leaders. Catholic leadership in some of the Slavic states, contacts with university facul- ties, government and community lead- ers, as well as with Baptist and Menno- nite church leadership.
Frank H. Epp of Waterloo, Ontario, was elected new chairperson of Peace Section, replacing A. J. Klassen, now chairperson of Peace Section - US. Also elected were Kathy Royer of Elkhart, Indiana, as vice-chairperson, and Her- shey Leaman, Landisville, Pennsylva- nia, as secretary.
Peace Section-US speaks on SALT II, WPTF, Iran
Akron, Penn. (MCC) — Resolutions concerning the Iranian-United States crisis, SALT II, and the World PeaceTax Fund Bill were passed at the fall meeting of Mennonite Central Committee Peace Section - US.
Meeting here November 30-December 1, members agreed to postpone a deci- sion on a resolution to support a war tax resistance campaign until they could have further dialogue with constituent members.
Mennonite congregations and individ- uals are encouraged to be a voice for understanding and reconciliation, members asserted in a statement on Iran-US relations.
The section recognized the seizure of hostages as illegal and deplorable and emphasized the importance "for Chris- tians to provide voices of moderation and conciliation in the present crisis."
The resolution urged "the US govern- ment to support the use of an interna- tional agency which would supervise the release of the hostages and set up a forum tribunal where the Iranians can press their charges against the shah and
i
where the shah can defend his record;' and urged "the US government to ceasf the harassment of and selective prosecu tion of Iranians in the United States."
Peace Section-US members acknowl edged "the deep hurt of Iranian people and their legitimate grievances against the shah, whom Amnesty International described as one of the most brutal rulers of modern time. . . ."
Peace Section-US decided against sponsoring a vigorous campaign toj promote Mennonite participation in a war tax resistance campaign. Section members felt such a resolution would not reflect the will of their constituent bod-| ies.
But section members did cite the needl to "look down the nuclear tube and see the scenarios for what will happen if the- nuclear race is not stopped." Robert, Hull, representative from General Con- ference, noted that "there is too much urgency in this issue to let it go on and' on. No matter what else we say we are- paying each day for these weapons."
The section then passed a resolution that the section "is prepared to consider' at its spring 1980 meeting a decision tO' promote participation in a war tax resistance campaign."
Members passed a resolution in sup- port of an amendment to the SALT II treaty between the US and the USSR.| The amendment calls for a mutual; moratorium on all further testing, pro- in duction, and deployment of any new! nuclear strategic weapons and prohibits the deployment of additional nuclear arms beyond the present levels.
Section members formally supported the passage of the World Peace Tax Fund bill.
The section said in resolution "that it is conscious that the WPTF legislation might not in itself force a significant reduction in military spending, but it recognizes that it would provide funds for peacemaking efforts and would be a witness against military spending."
24
8 JANUARY 1980 ' I
The Air Forco is dcvclopinfi a new mobile inU'rcontincntal ballistic missile. Present plans call for 200 missiles to l)e shuttled among 4, ()()() missile houses spread across Nevada and Utah. p]ach new missile will carry 10 nuclear weap- ons, and each nuclear weapon will be times as powerful as the Hiroshima bomb. The main purpose of these new missiles will he to attack Soviet missile silos. There will be severe arms limita- tion verification problems if the Soviets deploy their own mobile ICBMs. The system is likely to expand beyond the size now planned — billion for the system, or $165 million per missile. The Defense Monitor
Golden Meadow, I. a. — "It's not for me, but for my children's children," Rof^er Hilliot says of his hope for the future ol' the llouma Indian tribe of southern Louisiana. His vision of histo- ry and destiny is one of a patient but disappointed man who has seen his people suffer losses and injustices in his nearly 90 years. Mennonite Central Committee workers assigned to two units in Houma communities are work- ing on long-range goals and immediate needs in a time of growth and invigora- tion for the Houma people.
More than 200 seienf ifie and reli- fiiou.s leaders in the United States and Kurope are publicly opposed to the US plan to deploy a new generation of nuclear weapons in NATO nations, says the American P'riends Service Commit- tee. The plan to modernize and increase NATO nuclear arsenals in Kurope is being pushed by President Carter and is designed to introduce ground-launched cruise missiles and new Pershing II ballistic missiles into the NATO nuclear framework.
Journalism position open this summer with General Conference central offices
Duties: half-time assistant editor of The Mennonite and half-time editor and writer for General Conference News Service
Qualifications: A warm, open com- mitment to Christ, a familiarity and appreciation for the General Confer- ence Mennonite Church, competent skills in editing and writing, a creative and aggressive attitude toward news, and preferably some skills in photography
Salary: Commensurate with educa- tion and experience
Apply in writing, enclosing resume, samples of work, and references, to:
Heinz Janzen, General Secretary General Conference Mennonite Church
722 Main St., Newton, Kansas 67114 Telephone: (316) 283-5100
An equal opportunity employer M F
Reasons cited for relocating India seminary
Yavatmal, India (GCNS) — India's Union Biblical Seminary is now plan- ning a new 23-acre campus in Pune, near Bombay.
Five years of search covering 30 possible sites ended September 26. The undeveloped land was bought from the Medical Mission Sisters for $87,500.
Why is the seminary, 26 years after its founding, being moved from Yavatmal, Maharashtra, to Pune, a city in the same state?
The foremost reason, said I. Ben Wati, UBS board chairperson, is the growth of the seminary. During its 26 years of service the school has become the largest English-language theological institu- tion at its level in Asia.
Other imperatives also figure in the move, writes Helen Kornelson, faculty member and missionary serving under the Commission on Overseas Mission. One of these is the superior educational facilities in Pune for children of faculty and students.
Another advantage is vastly improved communication and transportation. Ya- vatmal is isolated and difficult to reach.
Pune is only 3'/2 hours from Bombay.
Expanded service opportunities for both students and faculty in Pune include superior settings for interaction between city and village ministries. Opportunities for evangelism are better.
Impetus to move the seminary began 15 years ago. But at that juncture the governing board said, "It is too late for relocation." Then in 1971 insistent voices again raised the issue. Feasibility studies were authorized, including the study of cities— Yavatmal, Hyderabad, Madras, Ahmedabad, Delhi, Pune, and Nagpur. All were eliminated except Nagpur and Pune. A location in Nagpur seemed assured but fizzled. Then in 1975 Pune became a live possibility. Thirty sites were checked out before UBS began negotiations with the Medical Mission Sisters. Negotiations were frustrated by government regulations but after two years UBS received its deed.
The cost of the new campus is estimat- ed at $1.8 million. In 1975 the Commis- sion on Overseas Mission pledged $100,000 for the relocation. COM has raised about $65,000 of this.
Pastors' seminary workshop to emphasize peacemaking
Elkhart, Ind. (AMBS) — This years pastors' workshop at Associated Menno- nite Biblical Seminaries is titled, "The Pastor as Change Agent in the Congre- gation: Working at Peacemaking."
Scheduled for January 28 to February 1, the workshop will feature lectures by Bruce Birch, professor of Old Testament at Wesley Theological Seminary in Washington, DC.
Other participants are William Jan- zen, Mennonite Central Committee (Canada) Ottawa office director, speak- ing on oppression; AMBS professor of New Testament, Willard Swartley, speaking on New Testament peacemak- ing; Don Blosser, director of the Center
for Discipleship at Goshen (Indiana) College, will deal with Jesus and the Jubilee; Lloyd Rediger, director of pasto- ral services for Wisconsin Presbyter- ians, will talk about the pastor as change agent and how congregations look at change; Marian Claassen Franz, Wash- ington, DC, involved with Dunamis, will speak on the nuclear arms race. Bible studies will be coordinated by Galen Johns, executive secretary of the Indiana-Michigan Conference.
Persons interested in attending the workshop should write to: Director of Continuing Education, AMBS, 3003 Benham Avenue, Elkhart, Indiana 46514; or telephone 219-295-3726.
THE MENNONITE 25
The Atago Christian Church, Nobeo- ka, Japan, celebrated its 2()th anniver- sary October 21. The church began with a Bible study in the apartment of Ray and Phyllis Reimer. Other missionaries who have served the Atago Church are George and Martha Janzen, Robert and Alice Ruth Ramseyer, and Virginia Claassen. Speaker for the Sunday morn- ing service was George Janzen. Other anniversary activities included a bazaar to raise money for remodeling the church building and special three-day evange- listic services. Construction on the new building was scheduled to begin in January. Plans are also being made to begin a Bible school in April.
Third World nations benefit from worl< of church broadcasters
Goshen (Indiana) College president
J. Lawrence Burkholder tr-iveled to the People's Republic of China December 20- January B to give lectures on American higher education and to negotiate a possible student exchange program between Goshen College and a Chinese university. The invitation for Burk- holder's trip came from the Chinese government through the commissioner of science and technology for Szechwan Province in Western China. He gave his lectures in the city of Chengtu.
Los Angeles (NABS) — Considering the theme "Power Play: The Christian Dilemma," 215 religious broadcasters from mainline Christian denominations gathered here, one of the power centers of the broadcasting industry, for their annual meeting 25-29 November 1979. Twenty-six different religious bodies were represented at this 10th meeting of the North American Broadcast Section of the Woi'ld Association for Christian Communication (NABS/WACC).
They had taken on the commercial broadcasting industry "lion" during the past year. William Fore, assistant secre- tary for communication of the National Council of Churches, told of his travels to 20 African nations, to the far east, and to the Philippines to raise the perception of political leaders of developing nations about the far-reaching significance of the World Administrative Radio Confer- ence (WARC) last fall in Geneva. That, coupled with consciousness-raising work of others enabled church groups to
bring about a "dramatic shift in atti- tude" among Third World countries according to John Bachman, head of communications for the American Luth- eran Church.
According to his report, there is no question that this education and prepa- ration for the WARC conference brought countries with no experience of the issues, and no expertise, to understand that the matter of dividing up the broadcast spectrum and satellite fre- quencies was not purely technical, but had implications on the economic, politi- cal, cultural, and social well-being of Third World countries.
Everett Parker, director of the Office of Communication for the United Church of Christ, explained further that because of the strategizing and the coalitions that resulted from the church efforts, several unexpected and important poli- cies were wrested from WARC by Third World nations — including postpone- ment of significant decisions until a
Firm interest in Thailand evangelization consultation
Wheaton, 111. (LCWE) — Christian leaders around the world are responding "positively and enthusiastically" to the upcoming Consultation on World Evan- gelization (COWE), according to David Howard, consultation director.
To be held June 16-27 in Pattaya. Thailand, the international gathering is expected to bring together about (i5() participants. (Bernie Wiel)e, editor of The Mi'nnonitc, expects to attend the consultation. )
Howard indicated that the Lausanne Committee for World Evangelization (LCWE), sponsor of the consultation, had sent out invitations to a broad cross section of Christian leaders of many denominations in all parts of the world.
'i"he gathering is to be preceded by a
wel) of local study groups whose findings will be incorporated in congress study materials.
"The formation of the urban study groups, for instance, has attracted an encouraging response," said Howard. "It is evident that churches are feeling the need for evangelization strategy and direction in the face of accelerating url)anization."
The majority of participants in the I9S() consultation will be from the Third World, he indicated. LCWE has institut- ed travel scholarships to assist Chris- tian leaders in Africa, Asia, and Latin America.
"The committee feels that those scho- larships will pay rich spiritual dividends in coming years," said Howard.
political conference to be held in Jakarta in 1985.
In this country Parker pointed to recent efforts to rewrite the Communica tion Act of 1934. Acknowledging the eventual withdrawal of legislation by representative Van Deerlin as a kind of rjj[ victory for the Telecommunications ^ | Consumer Coalition, which counts nu-| merous church denominations as members, Parker hastened to add that the current debate at the Federal Com- munications Commission over deregula- tion of radio is the new arena for the concern of religious broadcasters.
"If we are to preserve any significant public interest broadcasting in radio we will have to oppose the FCC's attempt to deregulate radio. The FCC, while saying that there will still be licensing, is proposing to eliminate ascertainment or any oversight of programming."
Thai medical students help Kampuchean refugees
Bangkok, Thailand (MCC) — On No- vember 3, 12 volunteer Thai medical students went to Sa Kaeo refugee camp || on the Thai-Kampuchea border to work for a day. Mennonite Central Committee workers in Thailand had encouraged the Thais to get involved. After their one- ■ ') day experience they felt motivated to ! |( continue to help.
The volunteers are now setting up a revolving work schedule to assist in the Kampuchean border camps on week- ends. Thus far they have recruited 50 medical students. However, the Thai government discourages organized stu- dent groups and has limited all volun- teers to border camps to 25. "In spite of this lim.itation," writes MCC worker Virginia Taylor, "we are happy that they have responded so well to the cry of their fellow people in need."
26 8 JANUARY 1980
SALT I (Single Adult Leadership Train- ing) is the first national, interdenomina- tional conference to assist the church in more effectively ministering with single adults (never married and formerly married). The conference is being held February 5-7 at the DuPont Plaza Hotel, Dallas, Texas. Registration is $70 per person before January 10, $90 thereafter; it is $15 less for full-time students and those in groups of four or more from the same church or organization. To register write: SALT L c/o SOLO Magazine, 2401 Nowata Place, Bartlesville, Oklahoma 74003.
Studies in communicating the faith
and a workshoj) on evangelism will highlight the annual Special (bourses at Canadian Mennonite Bible College, Winnipeg, Manitoba, February 4-15. The workshop on evangelism will be con- ducted by Dennis Oliver, former director of the Canadian Church Growth Center, Regina, Saskatchewan, and now direc- tor of evangelism in the Presbyterian Church. The workshop will begin Thurs- day, February 7, and end Saturday noon, February 9.
Record
Calendar
January 24-26 — MCC annual meeting, Kidron (Ohio) Church
January 28-February 1 — "The Pastor As Agent of Change in the Congrega- tion," Associated Mennonite Biblical Seminaries, Elkhart, Indiana
February 8-9 — Mennonite Disaster Service all-unit meeting. First Church, Saskatoon, Saskatchewan
February 8-12 — Council of Commis- sions, First Church, Newton, Kansas Canadian February 7-9 — Evangelism workshop, Canadian Mennonite Bible College, Winnipeg, Manitoba
February 22-23— Conference of Men- nonites in Manitoba, First Church, Winnipeg, Manitoba
February 22-23 — Conference of Men- nonites in Saskatchewan, Neuanlage Grace Church, Hague, Saskatchewan
February 22-23 — Conference of the United Mennonite Churches of Ontario, Bethany Church, Virgil, Ontario
March 7-8 — Conference of Mennonites in Alberta, Tofield (Alberta) Church
March 29-April 3— Project Teach, Mennonite Collegiate Institute, Gretna, Manitoba
Central
March 22-23— Central District Confer- ence, First Church, Berne, Indiana
Workers
Sharon Detweiler, Souderton (Pennsyl- vania) Church, became director of Student- Young Adult Services in Phila- delphia in September. She is a graduate of Rutgers University in political science and has worked as a court clerk.
Jeffrey Foulkes, Columbus Grove (Ohio) United Methodist Church, be- came director of youth and education at West Swamp Church, Quakertown, Pennsylvania, in October. He has a BA in music education and church work from Bluffton (Ohio) College and served one summer as assistant pastor at Wayland (Iowa) Church.
Robert Harnish has been appointed urban director for the newly-organized Chicago Student-Young Adult Services (SYAS). He will work on a half-time basis. An eight-member Chicago SYAS committee was organized November 30 to guide Bob's ministry. The group, which is both inter-Mennonite and multicultural, includes Norene Chese- bro, Dan Gerber, Rick Martin, Dale Suderman, Duane Hilty, Pat Young, Jenny Bixler, and David Whitermore. The committee hopes to work closely with Illinois Conference of the Menno- nite Church and Central District of the General Conference.
Robert and Mary Kauffman, Normal, Illinois, began service January 3 in Taipei, Taiwan, as mission associates under the Commission on Overseas Mission of the General Conference. Robert serves as mission business man- ager, and together the Kauffmans man- age the guesthouse in Taipei. Their term of service is SVi years. They were com- missioned at the Mennonite Church of Normal on December 16. Robert served for 20 years as vice-president in charge of finance at Mennonite Hospital in Bloomington, Illinois. Mary instructed nursing at the same hospital for 16 years. M?ry is a graduate of Taylor University and Methodist School of Nursing; Robert is a graduate of Bluff- ton College.
James Klassen, Goessel, Kansas, has
Harnish
Conscientious objection for taxpay- ers too is the cry of the National CJouncil for a World Peace Tax Fund. Many citizens are not required to bear arms because their consciences forbid them participation in war, and it's legal. When these same citizens, bound in con- science, choose not to pay for others to bear arms or for the widening arms race it's not legal. F'or information on the World Peace Tax Fund write: 2111 Florida Avenue, Northwest, Washing- ton, DC 20008.
accepted a short-term assignment with MCC working as a communicator and translator with newly arrived Vietnam- ese refugees. Klassen, who served with MCC in Vietnam, will also assist spon- sors in arranging for English language classes for the refugees.
Ruth Linscheid, Goessel, Kansas, became clothing center assistant of Central States MCC January 2. She will supervise volunteers and be responsible for the collection, sorting, and packing of clothing and bedding for relief.
Elaine Sommers Rich, Bluffton, Ohio, is serving as advisor to international students at Bluffton College. Rich is responsible for helping Bluffton's 20 international students with their adjust- ment to life in the United States, their completion of governmental forms, and their placement in homes. She also teaches English to four Cambodian refugees.
Tim E. Schrag, Moundridge, Kansas, became regional assistant to the director of Central States MCC October 15. Tim will give priority to recruitment of voluntary service workers, visitation among pastors and congregations, and work with the alumni and hunger concerns committee. He served three years with MCC in Brazil working in community development.
Pastor required
by
Lethbridge (Alberta) Mennonite Church
Lethbridge Mennonite is a young and growing city church. Pastoral duties would commence on a mutually agreed upon date.
Inquire or apply with complete resume to: Pastoral Committee, c/o 2410 14th Street North, Lethbridge, Alberta, Canada T1H 4P3.
THE MENNONITE
27
Reviews
Jesus
Jesus, a film by the Genesis Project, is reviewed by Gordon Houser, editorial assistant for The Mennonite.
I had looked forward to seeing Jesus for some time. The pre-release promotion was quite extensive (and expensive). It was billed as the most authentic cine- matic portrait of the life of Jesus ever made. The text was straight from the Gospel of Luke (although I noted two additions from Matthew — oh well). So I entered the theater with some expecta- tions. That can be a problem.
I found myself comparing the film with Jesus of Nazareth, an eight-hour TV film by Franco Zepherelli, which I enjoyed, but which I felt left out some important scenes and scrambled some
others. I was looking for a film with the power and beauty of Jesus of Nazareth, but one that adheres more closely to the biblical text. Jesus has what Jesus of Nazareth lacks, but it lacks what the latter has. There is little drama; even the passion comes across too blase. The characterization is shallow; the disci- ples, though cast well visually, are portrayed like wooden pegs dumbly following Jesus across the countryside. Now Jesus is acted well (but why does he have to speak Elizabethan English?), and his humanness is particularly pleasing, but of all the actors and actresses, he alone appears to be wear- ing V()5 hair spray. I can't believe he looked that different from his contempo- raries.
I must he fair though. Jrsus docs claim to be a documentary. And it's only one- fourth as long as Jesus of Nazareth.
There were certainly parts I enjoyed. Several scenes show Jesus and others laughing. Wonderful! I hope that impres- sion sticks with people. Our Lord laughs. He is joy. However, I was puzzled that they didn't show him weeping. The scene from Luke 19:41f., in which Jesus weeps over Jerusalem, is included, except he doesn't weep. The countryside — it was all shot on location in Palestine — is beautiful. I was transfixed by the back- ground.
There were other mixed blessings. One actor forgot his lines. The portrayal of Jesus freeing the man from Gerasa of a legion of demons is powerful. The Good Samaritan story, though placed out of context, shows a delightful exchange between Jesus and a young girl. Mira- cles, admittedly difficult to portray, seem too contrived. The trial before
the Council is handled poorly. The trial before Pilate and the subsequent march to Golgotha, though undramatic, is refreshingly realistic. It happened so fast that he was at the cross before I realized it; and I think that's how it must have appeared to those who were even there to notice it, as I'm sure most of the population of Jerusalem at that time weren't aware of what was going on.
Such a display of authenticity tickled my mind, but it failed to grab my guts. I wasn't moved to tears as I was on several occasions during Jesus of Nazareth. Still, it's a good film. I'm now convinced (thank God) that a perfect Jesus film cannot be made. Nothing can replace the interaction that occurs in the imagina- tion as a person encounters Jesus while reading the Gospels. I hope the film s(T\ ("s to turn viewers' attention hack to the text to see Jesus there.
Church growth
A New Look at Church Growth, by Floya G. Bartel, (Faith and Life Press, Newton, ) and Mennonite Publishing House, Scott- ! dale, 1979, 143 pages) is reviewed by Frank Dyck, city missioner, 400 Linden Avenue, Winnipeg, Manitoba R2K 0N6.\
This study on church growth tries to combine the insights that have sprouted^ i in the churches during the past decade in; j their struggles for growth. The study limits itself in time (most resource'; references outside of the biblical ones arej dated 1970 or later) and space (examples! used in each chapter are from the US and} Canadian Mennonite scene). i
Some reference is made to our Anabap-! tist heritage and the phenomenal church growth of the 16th century. But I fail to see the connection in that study for our day, since the historical setting of over four centuries ago was totally different from our present setting. This also applies to the early New Testamenti church of the first century. i
At the beginning of each chapter the author cites examples taken from Men- nonite churches of the present day. These examples help to give credence to the author's main point of the chapter. At least we know some things are actually happening in some churches, and it isn't all theory.
Each one of the 12 chapters has a growth principle. The reader will have no difficulty in looking at any one of these principles with reference to one's own church. It makes for easy reading and study. A leader's guide of 54 pages accompanies the "new look." It includes charts, questionnaires, and reference material, which makes it useful for study groups. The book itself also has discus- sion questions at the end of each chapter.
The "new look" focuses on three main topics: (1) The Kind of Church that Grows; (2) The Growing Church Reaches Out; and (3) Encouraging Growth.
I feel the author is not pushing any "pet pebble" of church growth. Instead he has a wholesome approach to a holistic view of growth, which also includes death. I recommend this book to the co-members of my church.
a iM^v kMik III
Blesised are the meeR
Jacob W. Elias
Beatitudes in the Old Testament occur primarily in the wisdom literature. Blessings are pronounced on those who conduct their lives according to the ways of wisdom (Proverbs 3:13). Virtu- ous behavior is declared the way to happiness in this life.
During the turbulent inter- testamental era a new form of beati- tude moved into prominence. Blessings were announced on those anticipating deliverance in the age to come. An example is Ethiopic Enoch 58:2, "Blessed are you, you elect and righ- teous, for glorious shall be your lot!"
How is Jesus' blessing on the meek to be understood? Is meekness a virtue to be achieved, with prosperity and earth- ly well-being the consequence? Or is meekness the quality of those who wait for God's climactic introduction of the new age?
Jesus' beatitudes combine the pres- ent reality of the kingdom and the future promise. It becomes apparent when Jesus announces the kingdom (Matthew 4:17) and when he utters his blessings on his disciples that the future has already entered the present. Meekness is one of the attributes of those who have experienced the king- dom. A future blessing is already pres- ent.
But who are the "meek"? In modern usage "meek" is equated with "weak." A meek person lacks backbone. The meek husband is henpecked by his wife. The battered wife submits meekly to her husband's tyranny.
An examination of Old Testament passages reveals that our modern
Opc^ii y<>ur lUblc
understanding of meekness is only partially true to its biblical meaning. The meek are the humble, the lowly, the poor, the downtrodden (Psalm 25:9; 147:6; 149:4; Zephaniah 3:12; Isaiah 26:6; Job 24:4). A variety of English words is used to translate the underly- ing Greek word and several Hebrew words. Psalm 37:8-11 reveals that the meek are those who wait for the Lord instead of taking matters into their own hands when confronted with wickedness. To the meek — those who wait for the Lord — the promise is given; they shall possess the land.
In his oracle about the coming king the prophet Zechariah declared, "Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey" (Zechariah 9:9). Jesus fulfilled this prophetic vision when he entered Jerusalem. He deliberately followed a strategy of meekness by setting aside weapons of war and coming as a messenger of peace (Mat- thew 21:5).
It is said of Moses that he was meek, "more meek than anyone on the earth" (Numbers 12:3). Yet Moses led the Israelites out of slavery in Egypt and functioned as God's agent during the troubled years Israel spent in the wil- derness.
Jesus described himself as meek, "Take my yoke upon you and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls" (Matthew 11:29). Yet in the immediately preceding section Jesus utters a scathing rebuke over the citizens of two cities of his day.
It is clear that "meek" is not "weak." Meekness is rather the strength which comes from surrender to God's will. It is the quality of yieldedness of those who acknowledge the rule of God in their lives.
In this respect the third beatitude closely parallels the first. The poor in spirit are citizens of the kingdom. Aware of their dependence on God the followers of Christ experience a fore- taste of the heavenly kingdom. This
means that disciples of Jesus do not assume an aggressive stance in pursuit of their own selfish ends. Nor do they seek revenge on their opponents. With Paul they quote with confidence the words from IDeuteronomy 32:35, "'Ven- geance is mine, I will repay,' says the Lord" (Romans 12:19).
In each of the beatitudes there is a promise for the disciples of Jesus. Employing the language of Psalm 37:11 Jesus says concerning the meek, "They shall inherit the earth."
The promise of the inheritance of the earth is reminiscent of God's covenant with Abraham, "I will give to you, and to your descendants after you, the land of your sojournings, all the land of Canaan, for an everlasting possession; and I will be their God" (Genesis 17:8; cf. 12:1).
This promise of the land gave way in later Israelite prophetic expectation to the hope of a restored earth as the site of God's victorious rule (Isaiah 65:17, 66:22). Jesus' announcement that the meek shall inherit the earth is in line with this prophetic hope. But what does this promise mean? There may be a clue in Jesup' later word to his disciples, "Every one who has left houses or brothers or sisters or father or mother or children or lands, for my name's sake, will receive a hundredfold, and inherit eternal life. But many that are first will be last, and the last first" (Matthew 20:29-30). For those who surrender to God's gracious will there is the hope of glorious inheritance both in the Christian community of this pres- ent age and in the age to come. Third in a series of ten.
Jacob W. Elias is director of field education at Mennonite Bibli- cal Seminary, 3003 Benham Avenue, Elk- hart, Indiana 46514.
THE MENNONITE 29
Mountains
Mo Hie H. Speirs
Mountains are blue in the heat of the sun,
But they turn to grey when day is done.
Majestic and proud or lovely and green,
They can be the most beautiful sight you've seen.
Mountains in life so often mean trials,
And the road of despair seems to go on for miles.
Weary, we long for a helping hand
To guide us over the rocky land.
But there is an outstretched hand to take,
For God's Son died just for our sake.
If we trust in him and do our best
We'll conquer the mountains and find perfect rest.
No use
Elmer Suderman
"A nation that can blow half the world apart
ought to be able to save 60 people,"
the angry demonstrator blurted out on TV
to a watching, weary world.
"How?" we helplessly ask,
and he and we know all that power,
the 9,900 strategic nuclear warheads
and 20,000 tactical nuclear weapons —
enough to destroy not half but the whole
world 12 times over —
is of no use, no use at all
to save our hostages in Iran
or anywhere else.
Portrait of Jesus
Joan Kearney
The artist had tried to paint Jesus, But it wasn't the Jesus I know. The mood of the portrait was gentle, Just gentle and nothing besides. The hands were delicate,
slender,
politely folded. Not the hands to shape a world
or grip a mallet. The hair was smooth and glossy,
carefully brushed into place. The eyes were pale and sad and lifeless, The cheeks smooth and pink. The shoulders drooped a little. The clothing hung limp. "My Lord, what have they done to you? They've made you a milksop,
a prude, a square. Effeminate, spineless, weak." He listened and smiled: "What would you do?" he said "How would you portray your Master?" "I'd take a chunk of granite,
a huge grey rock. I'd begin to chip away the granite at your feet. Big feet.
Big strong feet in well-used sandals. Square, capable hands. Broad powerful shoulders. Your head held high,
facing the wind. Your hair disordered by living. A jaw that means business. . . ." He interrupted with a chuckle: "Cauliflower ears, broken nose? Heavyweight wrestler?"
I struggled to hold back the tears of frustration. "How in the world then can people reveal you? How can I possibly show what you're like? Tender but tough. Uninhibited although controlled. Peaceful but shattering complacence. Paradoxical, Wonderful, Divine Man."
"You can't," he said. "Why not stop trying? And just let me live in the Spirit Through you."
30
8 JANUARY 198(
Meditation
Contents
Choose among faiths
"Unbelief is an accident; faith is the only permanent state of mankind.'' The words fairly jumped off the page as I reread Alexis de Tocqueville's classic observations on Democracy in America. In one sense the claim seems hopelessly outdated. Few of the people I know here in the university (Harvard) see themselves as having "faith." To them this must look like one point at which the brilliant 19th-century Frenchman must have mistaken a truth of his time for a truth of all time. Most 20th-century intellectuals, so it appears, do not accept the inevitability or necessity of "faith," but rather the impossibility — if not the undesirability — of it.
Yet on a deeper level de Tocqueville is right. Genuine unbelief is rare, an accident, or a result of accidents. Fortunately so, for such unbelief leads directly to depression or cynical aloofness which few can sustain for long.
My intellectual friends do not live without faith, no matter how different from traditional religious faith. Whether it is faith in science, in the ability of politicians to avoid nuclear disaster, in their own brilliance, or in friends, some faith is there. We do not choose between faith and unbelief, for unbelief in the broad sense is never chosen, but rather is forced upon us by "accidents" which shake our normal attitude of faith. But we do choose among faiths. The problem is not that modern man lacks faith, but that many place faith in ideas and people which seem all too likely to be revealed as false gods when jolted by life's accidents. Christians are different not because we have faith but because we have a different faith, one which we hope and believe is better able to give meaning and purpose sufficient to sustain us when accidents threaten to throw us over the brink into the misery and futility of unbelief.
Ted Koontz
Keswick in South Africa
I had a half day off between assignments and wandered into the Central Methodist Church in Johannesburg, South Africa. I was pleased I had for I learned that a Keswick (pronounced Kes-sick) conference was in session. My friend C. C. DeFehr and I made plans immediately to visit that evening.
We came early. As the people gathered I said to Corny, "Isn't this something. We can go anywhere in the world and feel immediately at home because of our oneness in Christ.
I had never been to a Keswick Convention before. When it was over I wondered why Mennonites had not been sponsoring them through the years.
Keswick conventions began in England in June 1875. The founders described its purpose as the promotion of scriptural, personal, and practical holiness. The conventions have continued with interruptions by the world wars. They have spread to many parts of the world.
All Keswick conventions are built on a series of Bible expositions. They begin with human sinfulness and the need for salvation. From there the lordship of Christ is preached. After this the ministry of the Holy Spirit is emphasized which leads to laying ourselves open to be Christ's servants.
People came early. Fifteen minutes before the service we began to sing. Community singing it was called, and we sang 15 minutes into the service.
I had often heard of the Keswick spirit and I was not disappointed. There was a warm gentle forthrightness that needs to be in all of our services. There was an emphasis on the atoning blood of Jesus and its manifestation in discipleship and service. It felt good to sit among black, brown, and white in a country of apartheid. It was good to sit among young and old. I saw nurses' caps, a stocking cap on a black mother, and a felt hat on a white matron. There were beards and there were clean- shaven chins. Half of the audience was under 30. There were about 400 people present.
At the end of the service there was a warm gentle call to dedicate the rearing of children to God's service — whatever that would be — and to commit one's life to God's service wherever that would be. Many people stood in response.
It was a warming experience, one that I will not soon forget, and one that should find room in our churches. Scriptural, personal, and practical holiness is the stuff out of which disciples and servants are made.
Vernon R. Wiebe
On Galilee's testing grounds 17
Elmer Neufeld 20
News 23
Record 27
Jesus 28
Church growth 28
Blessed are the meek 29
Portrait of Jesus 30
Mountains 30
No use 30
Choose among faiths 31
Keswick in South Africa 31
Looking toward Estes Park 32
CONTRIBUTORS
Harold Nigh farms at Rural Route 1, Port Colborne. Ontario L3K 5V3. He is former principal of Niagara Christian College, served under MCC in Crete, and was interim pastor of Bethany Mennonite Church, Virgil, Ontario (where he is a member) in 1977-78.
Diane L. Moffat is director of information services at Bluffton College, Bluffton, Ohio 45817. She wrote her article upon request by The Mennonite.
Kathy Bartel, 356 Herr Avenue, Millersville, Pennsylvania 17551, a graduate student in art, does the Menno and Anna Baptist cartoons.
Our poets are Joan Kearney, 4 Leicester Road, Fleckney, Leicester, England LE8 OBF; Mollie H. Speirs, 8 Mountbatten, 314 Musgrave Road, Durban 4001, Natal, South Africa, who sent her poem to us via a friend: and Elmer Suderman, Gustavus Adolphus College, St. Peter, Minnesota 56082.
This week's meditation writers are Ted Koontz, 27 Fairlawn Street, Everett, Massa- chusetts 02149, graduate student at Harvard University; and Vernon R. Wiebe, general secretary of the Mennonite Brethren Board of Missions, Hillsboro, Kansas 67063.
CREDITS
Cover, 18, Judy Bauer Boschmann; 20-21, Bluffton College; 23, 30, RNS.
Meimonite
Editorial office: 600 Shaftesbury Boulevard, Winnipeg, Manitoba R3P 0M4. Telephone: (204) 888-6781.
Business and subscription office: 722 Main Street, Box 347, Newton, Kansas 67114. Telephone: (316) 283-5100.
Editor: Bernie Wiebe, 600 Shaftesbury, Winnipeg, Manitoba R3P 0M4. Associate editor: Vic Reimer, Box 347, Newton, Kansas 67114. Editorial assistant: Gordon Houser. Art director: John Hiebert. Business manag- er: Dietrich Rempel. Circulation secretary: Marilyn Kaufman. Special editions editors: Central District, Evelyn Krehbiel, G202 Colorado Apartments, Lake Austin Boule- vard, Austin, Texas 78703; Pacific District, La Vernae Dick, 928 Southeast 49th Street, Portland, Oregon 97215; Western District, Kathryn Penner, Box 306, North Newton, Kansas 67117; Encompass, Mary Rempel, Box 347, Newton, Kansas 67114; Window to Mission, Jeannie Zehr, 4226 Maplecrest Road, Fort Wayne, Indiana 46805; and Conference of Mennonites in Canada, Susan Rempel Letkemann, 600 Shaftesbury, Winni- peg, Manitoba R3P 0M4.
THE MENNONITE
31
Looking toward Estes Park
Preparing this issue, I caught myself sitting back several times in deep thought. Estes Park, July 12-18, looms as a vital triennial session. The General Conference (GC) president, Elmer Neu- feld, cannot be reelected. A new leader will be chosen.
It will be a crucial choice. The 1980s may become our decade of destiny. We will have to choose — in my opinion — whether we want to respect and encourage strong leadership in an
bility in this choice. This is also our privilege; let's not pass it by.
I like Harold Nigh's image of Galilee as a testing ground. And the greatest light ever flashed on our planet was the occasion of Jesus' being among men, women, and children on earth.
Human history's biggest flashes in God's creation are— sadly— those of Hiroshima and Nagasaki. And we keep on testing bigger bombs. When will we learn?
anti-leadership climate. Our time seems to distrust anything that appears to be imposed or given out from a central office. Candidates to become president of our conference will be hard pressed to demonstrate new approaches that will be biblical, Anabaptist, and contemporary. We need already to pray God's wisdom upon this person.
The leadership choice also carries into the office of general secretary. Heinz Janzen has been God's person for the GC in the 1970s. Anyone associated with our Newton offices has appreciated the gently firm ways Heinz coordi- nated a large and diverse conference member- ship, programs, and staff. Our conference is deeply indebted to Heinz and to Elmer Neufeld. They worked well together and they provided what we needed in the 1970s.
But time goes on. The central office team has recently seen Palmer Becker return to pastoral work. Stan Bohn has been chosen to lead CHM into a new decade.
The shape of the GC in the 1980s will depend much on the kind of leadership we choose. It is a choice each member should weigh carefully. And congregations need to discuss it freely.
Now is the time to inform your elected officers about your concerns for staff leadership (general secretary). I expect that choice to be made at the February council of commissions.
Now is the time to discern the Lord's leading for the vote at Estes Park. Nominations for GC president are still open. You and I have responsi-
Estes Park will be another testing ground for the GC. Issues like abortion, Bible interpretation, lifestyle on a polluted planet with shrinking resources, evangelism, justice for the poor, and new, solid personal spiritual longings cannot be avoided. We must choose courses of action that will be in step with membership needs and God's Spirit.
I believe our GC membership wants some decisive decisions. No, we don't expect infallible answers for all times. But we do want decisions with a clear purpose for this time. It must also be a purpose that fits our heritage past and the coming glory we want to share at Christ's coming again.
How do you believe? What do you feel is the GC mandate for the 1980s?
Perhaps one of the first challenges is to replace the present editor of The Mennonite. I am open to that. Our paper must be at the leadership edge. If the constituency seeks somebody who will do this better, please say so.
In the next issues I will write a series of personal position statements. I am praying — and request your prayers also — these will be helpful toward Estes. You must judge.
Each GC person has a special privilege in 1980. We begin a new year and we can share in choosing God's direction for the conference.
"Beloved, we are God's children now; it does not yet appear what we shall be ... we shall be like him . . . every one who thus hopes in him purifies himself as he is pure" (1 John 3:23). Bernie Wiebe
A printed index for the 1979 issues of The Mennonite is available to anyone who writes for it. Address: The Mennonite, Box 347, Newton, Kansas 67114.
The Meraioiiiie
OTHER FOUNDATION CAN NO ONE LAY THAN THAT IS LAID, WHICH IS JESUS CHRIST
95:03 15 JANUARY 1980
On 28 March 1979 small amounts of nuclear radiation wer&fehased into the atmosphere at Three Mile Island, south of Harrisburg, Pennsylvania. For some days the world fbcused its attention upon this potential nuclear disaster. The much feared catastrophe did not happen. But TMI put nuclear energy onto everyone's agenda. We cannot avoid or ignore it.
We all know more about the massive problems which toxic and nuclear wastes pose for future generations. We all know today that our carefully designed and computer-activated controls are fallible.
William C. Mielke ^Christian Century, 18 April 1979, page 428) writes that he has seen no manual about the faithful response of God-fearing people to mass urban terror. But there are value questions and faith issues involved here.
Meetinghouse (the inter- Mennonite editors' group) asked three persons to help us deal with both the value and faith questions related to nuclear energy. Inside this issue are their responses.
H. David Brandt
Nuclear power is good
On 25 May 1979 an American Airlines DC-10 jetcrashed at O'Hare Field, Chicago, killing all 274 persons on board. Within hours jetliners were again arriving and departing from O'Hare and the next day flight 191 left for Los Angeles as scheduled.
On March 28 small amounts of nuclear radiation were released into the atmosphere at Three Mile Island, south of Harrisburg, Pennsylvania. The nation's media people were mobilized and descended on Harrisburg. Tens of thousands of people fled the area and massive demonstrations were held at various places around the country.
In the latter of the two incidents, no one died and no one was injured. After the jet airplane crash, no one picketed to stop air travel, fled from the area surrounding O'Hare field, or suggested that real estate values would drop precipitous- ly in that area.
Why is nuclear power considered to be a menace by so many people? Numerous reasons could be cited, but two are predominant in my mind. Nuclear hazards are not "knowable" directly by any of our five senses, and nuclear energy is often associated (for historical reasons) with bombs. It i^ my opinion that the real problems facing nuclear power are political, sociological, and psychological rather than scientific and technical. Nobel Prize-winning physicist Andrei Sakharov, a Soviet dissident, said recently on West German television that the mishap at Three Mile Island was more of "a technical discomfort" than an accident and has been "greatly exaggerated."
Apparently the public has decided that the risk involved in air travel is acceptable while the risks associated with nuclear power are not. Production of useful energy from nuclear fission involves some dangers and risks (as does production of energy by any means). I wish to state here why nuclear fission is necessary as a "short-term" energy source. Development of other energy sources must be vigorously pursued to alleviate the problem of storing large quantities of long-lived radioactive waste material. Hence I
Howard H. Claassen
The bad outweighs the good
Nuclear power plants produce electrical energy with very little environmental pollution if they are operating as designed. Three Mile Island has demonstrated, however, that unexpected conditions can suddenly turn a plant into an extremely hazardous boiling cauldron of radioactivity. The amount of radiation actually released atTMI was not large, but had the operators of the plant done what they seriously discussed doing on the first day the result would possibly have been a disaster in Pennsylvania. A disas- trous accident in a nuclear power plant, according to an official government study, WASH 1250, could cause 45,000 deaths and make many thousands of square miles uninhabitable for decades.
There are further hazards associated with nuclear power plants; mainly the radioactive wastes produced in the plants and the radioactive tailings left in large amounts at uranium mines. The US now has 75 million gallons of highly radioactive liquids in "temporary" storage in tanks. Most of this is from the weapons program, but power plants are beginning to add rapidly to this waste problem. The tailings at mines in Colorado have resulted in uranium in the drinking water of some communities. This uranium has produced dosages of radiation to human bone cells as much as 60 times the dosage the average US citizen gets from natural sources, and the problem may exist in hundreds of communities in 15 western states.
The existence of hazards does not automatically rule out nuclear energy. People will accept hazards if the alterna- tives are equally hazardous or sufficiently undesirable. So I must discuss the other choices.
Proponents of nuclear energy often say the choice is between coal plants and nuclear plants. Both of those alternatives include hazards to health and the environ- ment, and the decision is not easy. There are other options.
I think that we should phase out our nuclear plants and that we could avoid a great expansion of coal-burning. To do this we would have to stress conservation of energy and
nUCLEiV? PONYE?
34 15 JANUARY 1980
"/ suggest nuclear fission is the safest, healthi- est, most economically feasible energy source for the next 25 years. "
am addressing here one of the energy problems facing us during the next 25 years, not proposing an ultimate solution.
The alternatives I will propose for this short-term period do not include any of the so-called "clean" energy sources like solar, nuclear fusion, wind, and geothermal energy. These sources of energy will require a lot more development and are definitely not "just around the corner" for large scale use. The 21st century will be very close at hand before any of the above mentioned sources of energy will contribute significantly to our energy needs, even with an immediate, vigorous development program.
The alternatives available to us in the next quarter century include the following: (1) conserve energy so that domestic supplies of oil will be sufficient for energy needs; (2) turn to coal as fuel for power plants; (3) develop nuclear fission plants on a much larger scale.
Conservation of energy use dependent on crude oil is essential. Christians are obligated to use natural resources of all kinds carefully and efficiently. But even if all of us were to be convinced of this principle it would take a long time to effect changes which would lead to significant energy savings without harming and destroying people's ability to earn a living. To eliminate leisure and recreation- al businesses would be devastating to the large segment of our population that depends on those businesses for a livelihood. Cities have grown on the unspoken premise that private cars are the way to commute to work. It has taken a long time to develop our energy-inefficient, urban- suburban society and at best it will take time to be modified toward energy efficiency. Conservation is not a viable short-term solution to our energy problem.
Opposition to nuclear power is particularly interesting when compared with the relative lack of resistance to conventional, coal-fired plants. The United States is rich in coal deposits and could supply electric energy at the rate it is used now for approximately 400 years using known
"Sweden and West Germany, with standards of living as high as ours, are much more energy efficient. "
push rapid development of various forms of solar energy.
True, the power companies cannot order solar-electric plants today. Conservation, however, can buy time. Sweden and West Germany, with standards of living as high as ours, are much more energy efficient. They use something like 60 percent as much as we do per capita. Instead of building more power plants in the next 10 years we could reduce waste of electric energy. As an example one large US chemical company undertook a 10-year effort to conserve energy in all their operations. Their goal was a 10 percent reduction. They actually accomplished a 40 percent reduction in energy use. It has been estimated that if all new houses built in the next 12 years were well insulated
nUCLE^POWEI
THE MENNONITE 35
"It has taken a long time to develop our energy- inefficient, urban-suburban society and at best it ivill take time to be modified toward energy efficiency. Conservation is not a viable short- term solution to our energy problem."
reserves only. We need to realize, however, that 200 people die each year in mining accidents, 4,000 people die annually of hlack lung disease, and 50,000 people live with black lung disease. Emissions from coal plants often contain more radioactive elements imbedded in coal. In addition such plants emit nitrogen oxides and fine particles that are harmful to human health. The waste problem associated with coal plants is also significant. A large volume of ash must be disposed of and done in such a way that it will not pollute ground water. Ironically the recent conversions from coal to oil-fired power are not yet paid for and already we talk of conversions from oil to coal. The costs associated with such a re-conversion would be significant and borne by the consumer. Other problems that could be mentioned are sulphur content of much of the coal available and the environmental hazards of strip-mining. I do not suggest coal as the remedy for our energy problems.
Nuclear fission can provide the short-term answer to at least a part of our energy problem. The safety record of the nuclear power industry is enviable. There have been six serious accidents in nuclear power industry history and no one has yet died as a result. (Military research has resulted in three deaths.) Background radiation in the immediate area is equivalent to approximately two X rays per year. Cities like Denver, Colorado, have naturally occurring radioactivity many times higher due to radioactive elements naturally in the area. People in airplanes flying at high altitudes receive more exposure due to increased cosmic radiation. Next to coal, uranium is our most abundant energy resource.
I suggest that nuclear fission is the safest, healthiest, most economically feasible energy source for the next 25 years. The arguments presented here are brief and, as a result, incomplete. I wish we would look less emotionally at the relative merits and problems associated with various energy sources. I think the result would be favorable to energy generated by nuclear fission. •
. . the nuclear-energy industry is highly capital intensive whereas other schemes of energy production are labor intensive and would, if pushed, produce many more jobs. This reason is especially important to Third World countries. ..."
and used passive solar heat we would save as much energy as we expect to get from the oil in Alaska.
Further, if the federal government were to subsidize development of solar energy to the extent it has subsidized nuclear development for 30 years we could immediately begin to add energy produced by windmills to the electric grid, and we could very likely develop — in the near future and at a competitive cost — solar cells that would generate electric currents directly from sunlight.
I have heard several proponents of nuclear energy say that if we fail to produce electricity by nuclear plants, the poor people will suffer; hence Christians should favor nuclear energy. I agree that the Christian must have major concern for the poor, but I think — for two basic reasons — the poor will be better off if we steer away from nuclear energy.
First, judging by the rates at which the price of uranium and the price of construction of nuclear power plants have been rising, one can see that nuclear energy is a costly way to go. Even now nuclear energy can compete economically because the plants in use were constructed years ago. Orders for new nuclear plants are practically nonexistent today because the price is so high. Instead of continuing government subsidies of nuclear energy, we could develop less expensive schemes.
Second, the nuclear-energy industry is highly capital- intensive, whereas other schemes of energy production are labor-intensive and would, if pushed, produce many more jobs. This reason is especially important to Third World countries, or at least to the poor people in those countries. Third World countries generally have much sunshine. If labor-intensive solar-energy devices are developed and tested in the US and Canada the export of the knowledge to poor countries can be of great value in providing jobs. By contrast the export of capital-intensive nuclear power plants to poor countries probably helps mostly the elite rich in those countries. •
niKLE^POVVE
36
15 JANUARY 1980
Think it over
Ray Hamm
It is time for us — as individuals and as a church — to start developing new pat- terns of thinking as we look at ourselves and our world.
Our calling. Paul speaks of being transformed; Jesus Christ was no less dramatic. We are to love God not only with heart and soul but with mind and body. When Jesus calls for repentance (Mark 1) he is calling for complete renewal. Imagine a caterpillar becoming a butterfly; a metamorphosis! That idea is a better translation of the original than what the word repent means to many today.
Near the beginning of Ezekiel we are told how the prophet was called to be a watchman, to warn the people with the word of the Lord lest they die in their sin or as a result of their sin.
We are citizens of another kingdom; we are only pilgrims and sojourners here. It is always easier to see what is happening — to see more of the total picture — if one is not directly or totally tied to what's going on. Such a position should give us added and valuable perspective on the affairs of this world.
We need to speak and live for the Lord and Creator of all life, for the poor, and for the children of tomorrow that they also may live and laugh as we do. We need to be clear about our personal and corporate values and priorities and be ready to share them when appropriate or necessary occasions arise.
We are called to serve; we are to be caretakers in the garden which the Lord God, our Father, gives to us.
We need to reflect again on our traditional values of peace, service, and simplicity and how to apply them in our world.
Suppose we all agree with all that — now what?
Nuclear energy. We live in a complex world with many concerns and needs. There are very few easy answers to be found these days.
When the question of nuclear power is raised most of us feel we do not have
enough education or understanding to say anything; some say we should not get involved in such matters; a few enter the debate, often simply joining one side or the other, too easily losing perspec- tive.
We have become dependent on cheap and plentiful energy supplies. We cannot create energy; we can only harness it. We waste much, we misuse a lot. (It is as if we were cultivating our gardens with large farm tractors. The jobs get done but surely there are wiser ways of using such energy and machines.)
Our energy appetite has a tremendous price tag — political, economic, social, and environmental. Military thinking
Italian artist Pietro Annigoni's "Con- temporary Christ" has been hailed by art critics as a totally new concept. Set in the story of the raising of Lazarus and the pool at Bethesda, they call this painting "strikingly different from the traditional portrayal." Christ is seen as a "modern contemporary personality of tremendous force." Christians are the "body of Christ. "
and violence grow stronger in our society and in our lives. Decision-making power, whether in government or in the corpo- rate sector, is becoming more and more centralized.
So the question of nuclear power is only one of many in our world. Even if it were the only one it would be practically impossible and probably unwise for all of us to try to speak to the matter.
We are the church. Remember then that we are the church and consider that the New Testament speaks of the church as a body, a unified body with necessary and accepted different parts. We could hardly ask for a better model as we consider how to live our lives.
We are beginning to recognize many of the different gifts the Spirit gives to us. Let us also recognize as valid the watchman with the ability to perceive and understand current affairs, trends, and their implications for our future.
Each of us is called to be a believer, a follower, and a disciple of Christ; to grow in maturity, individually and in the (local) body. In this context then let us encourage and support the sharing of special concerns among us — be that prayer, missions, the hungry, energy concerns, or others.
Then ask those people to share their pilgrimage — their search for what is right — with us in order that we all may ever move onward.
The world needs such voices, particu- larly the world of science and technol- ogy. Someone needs to remind people that the Lord is God, that he made us, and we are his people.
As a church we need to encourage — not only to permit — such voices if we are to become a more healthy and healing body in our world. Perhaps then the light on the hill may flicker a little more brightly. •
THE MENNONITE (ISSN 0025-9330) seeks to witness, teach, motivate, and build the Christian fellowship within the context of Christian love and freedom under the guidance of the Scriptures and the Holy Spirit It is published weekly except biweekly during July and August and the last two weeks in Decemberat Newton, Kansas 67114, by the General Board ot the General Conference Mennonite Church Second class postage paid at Newton, Kansas 671 14, and at additional mailing oflices Subscriptions in United States and Canada $1 1 00 one year, $19 00 two years; $28 00 three years, foreign $l l 50 per year Editorial office 600 Shaftesbury Boulevard, Winnipeg, Canada R3P 0M4 Business office 722 Mam Street, Box 347, Newlon, Kansas67114 Postmaster Send Form 3579 to Box 347. NevHon, Kansas 67114
THE MENNONITE 37
i
News
MCC issues update on situation in Kampuchea
Akron, Pennsylvania (MCC)— What is the situation in Kampuchea? Already thousands of men, women, and children have died. In late summer of 1979 the world community became aware that half of Kampuchea's four to five million people were starving.
Relief aid since then has brought present fo(jd supplies to a minimally adequate standard in the area controlled by the Vietnamese-backed HengSamrin regime according to Malcolm Harper, team leader for the Nongovernmental Consortium team based in Phnom Penh.
After a recent tour Harper reported, "In general terms the nutritional status of people is bad but not disastrous in the part of the country we saw." But there are many medical needs due to malnutri- tion, he said.
What is MCC doing? MCC is working with Oxfam and its consortium. To date MCC has given $50,000 for seeds and tools, and MCC-Canada has requested matching funds from the Canadian International Development Agency.
Central States MCC has also coordi- nated the sending of 11 tons of canned beef valued at $54,600 and $5,000 of cabbage seeds through an American F'riends Service Committee airlift.
Isn't that a small amount in view of the need? Yes, it is. But MCC is part of a wider effort. By November 30 Oxfam had delivered over 5,000 metric tons of relief supplies including food, flour, oil, seeds, medical equipment, and irrigation pumps, at a cost of $2,134,000. Oxfam has spent another $6,486,480 on pur-
chase of food and supplies yet to be delivered and on trucks and equipment.
Why did MCC choose to work with Oxfam? MCC and Oxfam have a long history of cooperating on international projects. Most recently Oxfam has contributed to MCC programs in Ban- gladesh, Colombia, and Lebanon. Ox- fam was the first private agency to place staff in Kampuchea. They have a siz- able effort and dependable staff in the capital city Phnom Penh.
Couldn't MCC do more if it operated its own program in Kampuchea? MCC has not created its own program because it would not increase the amount of food or other aid entering Kampuchea. It would only complicate an already frustrating situation. Aid now available exceeds the dock and distribution capacity. But transportation capacity is beginning to improve as more trucks become avail- able and as the government gains experience in administration.
Oxfam officials feel the government is cooperating and assists as much as logistics permit.
All private agency staff are assigned to the same Phnom Penh hotel, and their movement is restricted by the fact that they can go virtually nowhere outside the hotel without the accompaniment of an interpreter. A larger team would only add to frustrations.
Finally MCC staff believe that since there are other agencies working to full capacity in Kampuchea, MCC should channel its strongest efforts toward areas of the world where there is also
great need, but where there is littl worldwide notice.
What is MCC doing on the Thai/Kam puchean border? MCCers Bruce anc Virginia Taylor constantly monitor th( border situation and are in close contac with the many private agencies dis tributing aid there. The two work ir matching refugees with Canadian spon sors. An estimated 700,000 KampuJ cheans are at the border in overcrowdecj camps.
What caused the present suffering?! The vast food shortage is one outcome olj years of violence and social upheaval inj Kampuchea. Eleven years ago Kampu-j chea was self-sufficient in food produc-j tion. But in 1969 Kampuchea was drawn into the war in Vietnam. American bombing and internal war drove peas-i ants to cities and devastated farmland.' In 1975 the Chinese-backed Pol Pot forces took over. Under that viciousi reign several million Kampucheans' were murdered or died of starvation and disease.
When Vietnamese-backed Heng Sam- rin forces drove Pol Pot forces into small areas of northern Kampuchea in 1978 people were again displaced and fields were left untended.
Are Vietnamese-backed forces deliber- ately withholding food and internation- al aid? Most analysts are "extremely skeptical" of assertions that Vietnamese are deliberately starving the people of Kampuchea, according to a report of Christian Science Monitor, December 10.
MCC program In Transkei
Umtata, Transkei (MCC)— The future of the Transkei Council of Churches (TCC), Mennonite Central Committee's partner for its work in the South African home- land of Transkei, is in doubt following the banning of the South African Coun- cil of Churches (SACC) by the Transkei government on November 2.
While TCC is autonomous, it has functioned since 1964 as a regional council of SACC and receives nearly all its support for program and administra- tion from SACC, The Transkei Public Security Act makes it unlawful to associate with a banned organization, so this support is no longer available to TCC.
SACC assistance to TCC amounts to over $200. 000 annually. This supports families of former political prisoners and
affected by ban
the families of persons detained by the South African and the Transkei govern- ments. Funding for the community development work of the TCC also comes through SACC.
MCC first became involved with TCC in 1978 when MCC provided develop- ment consultants Tim and Suzanne Lind. MCC also supports the work of SACC itself.
The effect of the banning of SACC upon TCC, as well as the real intent of the Transkei government is not clear. Discussions between TCC and the Transkei government since the banning indicate that the government objects to TCC functioning as a regional rather than as a national council.
The government would apparently like to use churches and church agencies
in its campaign to obtain international recognition for the independence of Transkei. Though Transkei has been independent from South Africa since 1976, no country has yet recognized it.
In its efforts to promote de facto recognition by encouraging private bodies to become involved in Transkei the government has asked TCC to establish direct links with international donor bodies rather than to work through SACC.
In addition TCC fears that the real purpose of the bannings is to terminate TCC programs of assistance to the families of political prisoners.
The executive committee of TCC has closed the offices of the council while negotiating with the government toward the lifting of the SACC ban.
38
15 JANUARY 1980
Carter names national peace academy commission
Washington, DC (NPAC)— Hy appoint- ing three persons to a commission empowered to assess the merits of a national peace academy President Jim- my Carter has put into action legishition passed in November 1978.
The three presidential appointees complete the nine-member commission. The commission is directed to study whether a National Academy of Pccice and Conflict Resolution should be estab- lished; its size, cost, and location; the relationship which would exist between such an institution and the federal government; the feasibility of making grants to existing institutions in lieu of or in addition to establishing an acade- my; and alternative proposals which may or may not include the academy but which would assist the government in promoting peace. The commission is to [review the theory and techniques of jpeaceful resolution of conflict between 'nations and study existing institutions [which assist in resolving conflict in iinternational relations.
A report is due to the president by next October. An appropriation of $500,000 is provided for the study.
The president named the following persons: Arthur Barnes, vice-president of the Institute for Mediation and Conflict Resolution, New York; Elise Boulding, lecturer and writer in interna- tional peace research, Dartmouth Col- lege, Hanover, New Hampshire; and James Laue, expert in the field of conflict resolution, and director of the Center for Metropolitan Studies at the University of Missouri, St. Louis.
Previously the House of Representa- tives appointed John Ashbrook, (R- Ohio); Dan Glickman, (D-Kansas); and William Lincoln, mediator and trainer in conflict resolution. The Senate had appointed John Dellenback, president of the Christian College Consortium and director of the Peace Corps, 1975-77; John Dunfey, president of the Dunfey Hotel Corporation, New Hampshire; and Spark Matsunaga (D-Hawaii). Senator Matsunaga is chairperson.
New service aims at peacemaking
in community and congregational settings
Akron, Pennsylvania (MCC) — How can the church respond to conflicts? The most recent inter-Mennonite project, Mennonite Conciliation Service (MCS) is an attempt at active congregational and community peacemaking.
Two examples: (1) Mennonites were concerned about a dispute involving organization of migrant laborers and better wages and housing for them. Yet the farmers, including some Menno- nites, felt that the union's demands were unreasonable. Some concluded they had no choice but to mechanize. Tension divided the community, including the local Mennonite churches.
(2) In upstate New York a group of Mohawk Indians moved into an aban- doned Girl Scout camp. They claimed the camp was theirs by treaty rights and announced their intentions to become an independent and self-sufficient commu- nity. The surrounding community was not sympathetic. State troopers were sent in. Many local whites were hostile. The Mohawks needed food and supplies. Local Mennonites responded, and Men- nonite Central Committee secured farm implements. Local Mennonite bishop Richard Zehr and his family visited the camp and developed friendship with the Mohawks. Negotiations began with New York State officials and steady progress was made. In the end a peaceful settlement was reached. The state and the Mohawks agreed to a new site three years after the original takeover of land.
The role of the local Mennonite congre- gations was a significant peacemaking effort. It sustained the Indians, enabling them to make their complaints heard without being immediately silenced by their opposition. Equally important, the congregations communicated both to the Indians and to the white community that the way of Christ is one of goodwill and generosity, not hatred and selfish- ness.
Behind the establishment of MCS in fall of 1979 stand several factors. In- creasing numbers of Mennonites are involved in a broad range of social conflicts inside and outside church circles. More Mennonites work in urban professions and are in touch with the perennial conflicts of urban life. New awareness of the social relevance of Scripture and the growing presence of Mennonite minorities have also begun to resensitize the church to God's inten- tions for salvation in all of life.
The goal of MCS is to encourage congregations to become involved, like the New York congregations, in local conflicts. Eventually, it is hoped, a network of regional MCS units will develop, similar to regional Mennonite Disaster Service structures.
The MCS office in Akron, under director Ron Kraybill, serves as a coordi- nating center, providing training, litera- ture, and consultation resources. A network of some 200 regional contact people already exists.
ANNOUNCING
People's Place Booklets
20 Most Asked Questions
about the Amish and Mennonites
by Merle and Phyllis Good.
This booklet attempts to an- swer carefully and intel- ligently the most common questions which are asked about Amish and Mennonite peoples. Authoritative, sym- pathetic, and thorough. In- cludes 52 photographs, color cover, glossary, index, and bib- liography. 96 pages. Booklet No. 1. $2.95.
A Quiet and Peaceable Life
by John L. Ruth.
A beautiful mix of photog- raphy and favorite sayings, woven together with rich script Celebrates the beauty of the Plain Peoples of North America Strongly sympa- thetic by an author who un- derstands. Includes a wide variety of photographs from many groups and many com- munities, color cover, and annotated bibliography. 64 pages. Booklet No. 2. *2.95
Available from your local bookstore or People's Place Booklets, Main Street, In- tercourse, PA 17534 (717) 768-7171.
People's Place Booklets is a "branch" of
Good^
^Books
THE MENNONITE 39
"God is at work in spite of this missionary team. Shiaka came to us nearly three weeks ago. His home town is Mousoudougou, 18 kilometers from here. He had tried to contact us all the previous month but we were in Bobo taking a Dioula language seminar. We are really impressed with him. He is young; he listened to what we were doing; he affirmed us and conversed with us in Dioula, not French. Oh how hungry for the Word he seemed on that first occasion. Less than a week later he was again at our door— a real conscientious person. We found out that he's working for his father who is a Muslim businessman surrounded by a strong Muslim group. Shiaka has not been baptized but listens to Christian radio programs, something for which he feels persecution. He has not found any other Christian fellowship in his town of 8,000 people. We understand Shiaka to say that his decision now is to decide whether to follow Christ or to keep his family ties. Today Shiaka was in church and had the best ideas of all in the inductive study of the parable of the seed (Mark 4). He shared the decision that he has to make and that he would appreciate prayer concerning it." Loren Entz, COM missionary serving under AIMM in Orodara, Upper VuUa
Latin American Protestants plan church growth
Lima, Peru (CLADE)— Latin Americans met here October 3 1 -November 8 to work out church growth strategy for the next decade.
Held on the 10th anniversary of CLADK I (Bogota, Colombia, 1969), CI>AI)E II, as it is known by its Spanish initials, took a fresh look at the Latin American situation region by region.
Among the more than 250 leaders the largest denominational contingents were Baptists (54), Presbyterians (35), and Pentecostals (31).
Although firm figures are impossible to establish, it is estimated that Protest- ants constitute about 6 percent of the population of this culturally Roman Catholic continent, or about 20 million out of 3.3.3 million. Of this number it is thought the Pentecostals account for 14 million or two out of three Protestants.
Regional analysis of Latin America brought out the immense impact "re- newed"' Catholics are having in many areas south of the Rio Grande. The Central American delegation of CLADE! called for a new appreciation of Roman Catholic charismatics as an evangeliz- ing force.
On the third evening of the congress a panel consisting of Luis Palau, Samuel Libert, Alberto Mottesi. and Orlando Costas answered questions and re- viewed the content and method of evangelism from their perspective of personal experience as evangelists. Palau spoke of his vision of a whole continent radically changed by the power of the gospel working at every levt'l of society, from thi- grass roots up. Libert and Mottessi stressed the primary rol(> of the local church and the family, while Costas frankly maintained that the non-Pentecostal evangelical commu- nity lacked the numl>ers and resources to effectively evangelize Latin America's masses, which will rlouble to 000 million
in the next 20 years. He suggested that the "real protagonists" in evangeliza- tion are the Pentecostals and the Roman Catholic renewal movements. "Our most strategic evangelical contribution," he continued, "will be in offering our support as these groups seek to deepen their biblical base."
Major theological themes — in addition to "Word and Spirit" — were "Christ and Antichrist" by Rene Padilla of Argenti- na and "Valdir Steuernagel of Brazil; "Sin and Salvation" by Orlando Costas of Costa Rica and Russell Shedd of Brazil; and "Hope and Despair" by Mortimer Arias of Bolivia and Samuel Escobar of Peru.
Both Padilla and Steuernagel stressed the pervasive reality of the spirit of Antichrist in contemporary destructive social forces, which eat at the churches' effectiveness, attacking those groups which emphasize Christ's second com- ing as well as those which discard or play down this biblical hope. These Antichrist forces include totalitarianism of both the right and left, the rampant consumer mentality, family breakdown, marginalization of minorities, domina- tion and exploitation of women and children, and preoccupation with occult and spiritualist movements.
Costas and Shedd underlined the comprehensive effect of sin and of salvation: that is, the full range of both personal and community life are radical- ly impacted. As a consequence a gospel that does not judge the full spectrum of sin and offer hope and radical change for all areas of private and social life is less than authentically biblical.
Arias and Escabar pointedly detailed the false hopes ("euphoria") to which Latin America has been subjected, from the ideals of democracy and education brought by the first Protestant mission- aries to the more recent US-sponsored
Alliance for Progress and Marxist-i inspired liberation theology.
Two unplanned gatherings, held to- ward the close of CLADE II, commandedi intense interest and interactions: first-j hand reports from Cuba and Nicara- gua. The five delegates from Cuba said though evangelistic meetings cannot be held in public places and though there is no access for the church to radio and other mass media. Christians in Cuba experience freedom to worship, instruct their youth, and even evangelize, both in their homes and their churches. Further- more the churches are managing to support their pastors, seminaries and Bible institutes, substantial camp facili- ties and programs, and their retired clergy. The point was also made that the government does not require pastors to hold secular jobs.
The Nicaraguan report, which chron- icled the "national agony" that ended July 17 with the fall of Somoza, was delivered to a hushed audience. Many listeners acknowledged with sorrow that they had been naive about their fellow believers' sufferings and the extent of the dictatorship's brutality. Prayers were offered for the healing of the church in that land — where 47,000 lives were lost in the final 15 days of fighting — and for the challenge the Christians are facing of being instruments of healing to the nation.
The final two days of the congress were dedicated largely to small work groups which produced guidelines and projections for evangelization in Latin America in the decade of the eighties. Participants decided to rely more con- sistently on local church outreach and family-oriented evangelism (Bible study and prayer groups, etc.) and less on the "big temple" approach, and less on the mass crusades which CLADE I advo- cated 10 years ago.
40
15 JANUARY 1980
iible translators in Mexico arc
acing expulsion by government, reports Evangelical Newsletter. Workers for A^ycliffe Bible Translators in Mexico are iccused of teaching a "conservative, capitalistic American work ethic" to a Deople "whose values are communitar- an." The Summer Institute of Linguis- tics, as Wycliffe is known in foreign :ountries, is also charged with doing undercover work for the CIA. Cameron Pownsend, Wycliffe founder, categori- cally denied the spying charge in a letter to Mexican President Jose Lopez Portil- lo. The charges against Wycliffe con- form to a similar pattern in Peru, Brazil, and Colombia.
The frequency and purpose of admin- istrators' overseas travel was discussed during the November 5-6 meeting in Wayland, Iowa, of the Overseas Mis- sions ('ommittee of Mennonite Board of Missions (Klkhart, Indiana). The eight- member committee strongly affirmed the need for regular administrative trijxs. The committee noted that missionaries are calling for more visits and that administrative contact and pastoral support for overseas workers are more important than ever in these days of increased mobility, rapid change, and political instability.
Anti-S(?mitiHm has permeated virtual ly all of Soviet society, writ(;s lioris M. Segal in the fall issue of ■Judaism. "Revolutionary and social enthusiasm have been replaced, in the past 50 years, by disillusionment with official Marxist ideology and, due to the reaction, with a proi)ensity forconservatism and, specifi- cally, for anti-Semitism." Segal, a psy- chiatrist in Massachusetts, recognizes a future of limited choice. "The Jews have no future in Russia. They will either assimilate or emigrate or, at worst, they will perish."
World's largest evangelical church opened
Sao Paulo, Brazil (EPS)— In July last year the "world's largest evangelical church" was opened here as the head- quarters temple of the Brazil for Christ Evangelical Pentecostal Church. It can seat 8,000 persons and has an uncol- umned area totalling 51,000 square feet.
The Brazil for Christ Evangelical Pentecostal Church was founded in 1955 by Manoel de Mello, now 49 years old, a migrant from Brazil's impoverished northeast, and the 24th of 25 children. Built solely from Brazilian contribu- tions, especially the church's own mem- bership, the cornerstone was laid in May 1962 at the height of opposition and persecution from traditional Protestant
denominations.
The church is a member of the World Council of Churches. At the inaugura- tion Philip Potter, general secretary of the WCC, spoke on the theme "No Other Foundation than Christ."
The phrase "Eu Amo Meu Irmao Catolico" ( I love my Catholic brother) was repeated three times in a loud chorus by the 8,000 attending the inaugural. A similar ecumenical openness was dem- onstrated by Sao Paulo's archbishop Paulo Evaristo Arns. To thunderous applause the archbishop and Manoel de Mello stood arm in arm before people on behalf of whom both leaders had often denounced violations of human rights.
THE MENNONITE 41
1980 March of Dimes Child is a choir girl
Six-year-old Betsy Burch, center, of Stone Mountain, Georgia, sits with other members of the children's choir of the local Indian Baptist Church, awaiting the start of a recent Sunday service. Betsy is the 1980 National Poster Child for the March of Dimes Birth Defects Foundation— representing more than a quarter of a million infants born yearly with birth defects.
MCC-Alberta emphasizes outward ministries
Didsbury, Alberta (MCO— "A Minister- ing Faith Through Mennonite Central Committee" was the theme for the 15th annual MCC-Alberta meeting held here November 30-December 1.
Robert Kreider, academic dean at Bethel Q'ollege, Newton, Kansas, set the mood of reflection and celebration for the 200 delegates. He related "minister- ing" to a range of Christian qualities.
A significant reflection of the theme was a report on the Southeast Asia refugee assistance program. At the end
of November 165 refugees had been received in Alberta by sponsors through MCC, representing 45 percent of the number applied for. "Since the province has a total adult membership of approxi- mately 4,500, and 45 constituent churches, the response from the constitu- ency is commendable," said Bill Thiessen, provincial MCC director.
Treasurer Kurt Sawatzky reported total receipts for 1978-79 were $868,785, including government grants for over- seas and provincial programs. Of this
amount $565,335 was forwarded to MCC-Canada.
The peace and social concerns commit- tee recommended an intensive program during 1980 of awareness building of native peoples.
Several important resolutions, which seemed to take the delegate body by surprise were passed, including the appointment of a development educa- tion committee, and that the women's meeting be incorporated with the annual sessions.
British bishops issue guidelines on homosexuality
London (EPS) — Sympathy for homosex- uals but steadfast refusal to approve homosexual activity — these are the characteristics of the long-awaited guidelines on the pastoral care of homo- sexuals issued December 6 by the social welfare commission of the Catholic Bishops' Conference of England.
Against the background of setting human love in the context of God's love for man and man's attempt to respond to that love, the guidelines consider the plight of the homosexual and attempt to
clear up some of the misunderstandings.
Quoting a 1975 declaration on ques- tions concerning sexual ethics, the guidelines stress that Scripture and the continuing tradition of Christianity make it quite clear that homosexual acts are immoral. "Whatever pastoral judg- ment may conclude concerning personal responsiblity in a particular case, it is clear that in the objective order homo- sexual acts may not be approved," states the commission.
The guidelines are the third church
statement on homosexuality to be issued this year. A Methodist report which offered cautious approval of homosexual relationships failed to win endorsement from the Methodist Conference and was remitted for further consideration. A report by an Anglican working party which was prepared to tolerate homosex- ual relationships in certain circumstan- ces has already aroused considerable controversy within the Church of Eng- land and cannot be taken as expressing an Anglican consensus on the issue.
Seminary holds forum on Iran-US crisis
Elkhart, Indiana (AMBS)— Students and faculty at Associated Mennonite Biblical Seminaries convened December 5 to discuss the Iran-US crisis.
Of particular concern was the hostility and anger demonstrated by Americans toward Iranians. "We must try to think how the other side is also understand- able from their perspective," said John Yoder. AMBS adjunct professor.
Emphasizing the need to put the present in historical context, John Lapp, Goshen (Indiana) College dean, noted the cozy relationship cultivated between
the US and the Shah. "Why," he said, "does Christianity not appear as a liberating force but as part of the ene- my?"
"Islam for centuries was a trium- phant, victorious religion," said Roelf Kuitse, AMBS professor, outlining the nature of the Islamic faith. "Much of the recent turmoil is because Islam has had to live underneath; it is an object in the hands of Western powers. The crisis in Iran is from religious frustration."
John Yoder characterized the Ameri- can reaction as one of "national shame
and the psychopathology of wounded pride. It is not really international morality at stake, but international civility."
Stating that civility is better than no international conventions at all, Yoder stressed that civility is nevertheless a tool of the powerful and that the power- less are forced into other means in order to be heard.
Numerous proposals came out of the small discussion groups. These included offering sanctuary in Mennonite institu- tions for Iranian students.
42 15 JANUARY 1980
[The Hymn Society of America an- nounces a search for hymns in the following categories: new hymn texts on ithe Christian life (birth and family life, baptism, confirmation, separation and loss, reconciliation, social concerns, anointing of the sick and dying, and dying and death) and alternate tunes for familiar hymn texts. Twenty-two well- known hymn texts are listed and alter- nate tunes are needed. Winning texts and tunes will be published by the Hymn Society of America. For brochures and information write: The Hymn Society of America, Inc., National Headquarters, Wittenberg University, Springfield, Ohio 45501.
iRL. . ...... .mmmmmm
Record
f Workers
i Roger and Lois Hooley, Chouteau, Okla- ') homa, have been appointed managers of If { the training program for the Rural a I Training Center in Santa Cruz, Bolivia, ' , with Mennonite Central Committee. They will also manage farm operations. The Hooleys replace Ken and Noreen Gingerich, whose term of service ends in February. The Hooleys have served in j Bolivia with MCC since 1974.
Albert H. Schon, Jr., Bloomington, Illinois, has been appointed to direct ; activities of Managerrient Systems for ; ; Health Care, a health-care management t I and consulting organization formed by i I the Mennonite Hospital Association. I ; Schon will be responsible for developing and expanding health-care services ! which may be provided on a contract I basis to other hospitals, nursing homes, I industry, educational organizations, I churches, and groups of individuals.
Richard Sider, whose primary respon- , sibilities are in recruitment for agricul- ture, nutrition, and economic and techni- cal development positions overseas, has served as assistant secretary of person- ; nel services for Mennonite Central Committee since June 1977. Previously he and his wife Martha served three years in Swaziland with MCC. The Siders will assume the country represen- tative position in Guatemala beginning I in February for a three-year term. Replacing Sider will be Rod King, Wauseon, Ohio, currently assistant program director with MCC in Brazil. He has served in Brazil since March 1978 in agricultural development and adminis- tration. He is a graduate of Ohio State University with a degree in agronomy and is a son of Leonard J. and Bessie
Bible correspondence cour.se.s will be offered to thousands more inmates across Canada and the US as a result of cooperative efforts, reports David I). Yoder, director of Home Bible Studies for the Media Ministries division of Menno- nite Board of Missions, Harrisonburg, Virginia. Several years ago, when Yoder and his staff faced a mushrooming prison ministry, they began working with several conferences to explore alternate staffing and funding arrange- ments. As a result HBS has begun working with Gospel Echoes Team, an independent Mennonite agency in Go- shen, Indiana.
Schon Yoder
King of Wauseon. Harold Koslowsky, who has been an assistant secretary of personnel services since 1978, will termi- nate his position this summer. Kos- lowsky and his wife Martha have served two and a half years in Swaziland with MCC. Sandra Bertsche, Kalamazoo, Michigan, will assume Koslowsky's position in placements for overseas positions in health and education and as codirector of orientations. Bertsche is completing graduate studies at Western Michigan University, Kalamazoo, and has served with Africa Inter-Mennonite Mission.
Marlin E. Yoder, Belleville, Pennsyl- vania, is serving a three-year assign- ment with Mennonite Central Commit- tee in Mpaka, Swaziland, where he will teach mathematics at Mpaka Secondary School. Yoder is a graduate of Eastern Mennonite College, Harrisonburg, Vir- ginia, with a degree in mathematics education and attended Associated Men- nonite Biblical Seminaries, Elkhart, Indiana. Son of Merle E. and Sallie A. Yoder of Belleville, he has attended Oak Grove Church, Smithville, Ohio.
Mnisters
Craig Mauen is serving as the student assistant pastor of Deep Run West Church, Bedminster, Pennsylvania. Maven, who resumed full-time studies at Westminster Theological Seminary in
Krcc'man .Junior (College at I reeman, South Dakota, has been experiencing a spiritual renewal since the opening of school. Students and faculty show a strong interest in Bible study, prayer, and C'hristian growth. In addition to the Living Waters group which meets on campus a student prayer and sharing grouj) meets regularly in the dorm; a similar faculty group meets each morn- ing; the faculty wives meet for Bible study every Monday afternoon; and many student groups are involved in outreach activities in the area churches.
September, is working primarily with youth and young adult groups.
Clarence Rempel, pastor of Marana- tha Fellowship, Lincoln, Nebraska, was ordained January 6. Russell Mast, Freeman, South Dakota, brought a message, and Willis Busenitz, Busby, Montana, officiated. Rempel has served in Lincoln for two years founding the Maranatha Fellowship under the auspi- ces of the Northern District Conference.
Earl Sears, Elkhart, Indiana, began a full-time teaching assignment with Southside Fellowship, Elkhart, January 1. The congregation also is sponsoring Sears up to 20 hours a week as adminis- trator of casework volunteers for the Victim-Offender Reconciliation Pro- gram in Elkhart County. Sears is a graduate of Goshen (Indiana) College and Goshen Biblical Seminary. Former- ly he was pastor of the Waldo Mennonite Church, Flanagan, Illinois.
Pastor required
by
Lethbridge (Alberta) Mennonite Church
Lethbridge Mennonite is a young and growing city church. Pastoral duties would commence on a mutually agreed upon date.
Inquire or apply with complete resume to: Pastoral Committee, c/o 2410 14th Street North, Lethbridge, Alberta, Canada T1H 4P3.
THE MENNONITE 43
Reviews
Divorce and the faithful church
Divorce and the Faithful Church, by G. Echvin Bontraf^er (Herald Press, 1978. 191 pages) is reviewed by Paul M. Schrock, Herald Press book editor, Scottdale, Pennsylrania 15683.
In Divorce and the Faithful Church G. Edwin Bontrager of Santa Ana, CaHfor- nia, attempts to unravel some of the controversial issues surrounding mar- riage, divorce, and remarriage.
David W. Augsburger says, "This book provides a useful base for commu- nities of faith working through painful decisions with people who are searching for ways of dealing publicly with the private death of marital covenants.
"In contrast to available treatments which approach the issue from primarily biblical and theological perspectives Bontrager writes from a communal theology which recognizes the crucial importance of binding and loosing within the body of Christ."
G. Edwin Bontrager is pastor of the Santa Ana Church of the Brethren in Santa Ana, California.
Divorce and the Faithful Church grew out of Bontrager's doctoral studies in marriage and family counseling at F'uller Theological Seminary. "In all my research I have not seen any book that speaks to divorce and remarriage specifi- cally from the perspective of the local congregation," the author notes.
"My book will assist congregations, especially those who have had strong traditional feelings against acceptance of divorced persons, to set up policy statements and to give consideration to divorcees as persons — not only as un- pleasant statistics."
Bontrager is concerned that the out- reach of churches that do not accept divorced persons is limited to less than two-thirds of the population. "The per- sons who most need the love, caring, and fellowship of a church are passed over," he says.
The author 1 1 ) reexamines the applica- ble Old and New Testament scriptures, (2) reviews past and present positions of 1 1 denominations, (3) considers the interplay of law and grace in the life of the Christian, and (4 ) discusses practical issues related to accepting divorced and remarried persons as full-fledged church meinl)ers.
Bontrager views marriage as a perma- nent, lifelong union between one man and one woman. But when marriages disintegrate he i)elieves the church niusl
'3
be a discerning, compassionate, and forgiving body. On the one hand it must never condone and minimize sin. But the faithful church must also be an agent of Christ's deliverance from condemnation and guilt.
Foxe s book of martyrs
Foxe's Book of Martyrs (Baker Book House, Grand Rapids, Michigan, 1978) is reviewed by Ted VanderEnde, pastor of the St. John Mennonite Church, Pando- ra, Ohio 45877.
This classic narration by the 16th- century John Foxe about the lives and deaths of Christian martyrs is an intriguing account of men and women who endured severe persecution for their faith. Though short accounts are given, the book focuses on some of the great movements and leaders — from the first through the 16th centuries — who de- fended the faith once delivered to the saints. In successive chapters Foxe eulogizes the life and death of men like John Wycliffe, Lord Cobham, John Huss, William Tyndale, Martin Luther, John Hooper, Rowland Taylor, Latimer, Bishop Ridley, and Thomas Crammer. This reprint leads the reader to a deep appreciation of the commitment of these earlier believers. Though the language is often cumbersome and at times the narration shows signs of embellishment the message of the account will bring a sense of humility to the 20th-century North American Christian who never tasted the purifying fires of persecution unto death. Though the more familiar Martyr's Mirror portrays these persecu- tions in more detail and highlights the Anabaptist history, this volume will give needed insight in the cross-bearing of members of the true church, particu- larly in the regions of England and Scotland. Martyr's Mirror, Fo.xe's Chris- tian Martyrs (a companion volume printed recently by Moody Press) and Fo.xe 's Book of Martyrs should be used in our homes as general reading and in the reading to our children, not only to familiarize ourselves with a distant past but as a matter of principle for today to foster commitment and discipleship unto Christ and his gospel.
Christian counterculture
Christian Counter-Culture (The Mes- sage of the Sermon on the Mount), by ■John R. \V. Stott (Inter Varsity Press, 1978. 222 pages) is reviewed by Gus Konkel. pastor. Bethel Bergthaler Men-
nonite Church, Winkler, Manitoba ROG 2X0.
The revolutionary character of the ethics ' of the Sermon on the Mount has had' enormous influence. Mennonites have not only been influenced but have made a notable contribution to understanding, the moral implications of the sermon. i)i Carl F. H. Henry in "Christian Personal | Ethics" says the validity of the sermon! 1 as a rule of practice for the regenerate' k believer is recognized by two evangelical i 'li traditions, the Anabaptist and Re- ' I formed. Even these two views differ 5 sharply over its applicability.
People with deep convictions about 1 living the teachings of Jesus must be i li grateful for this exposition. Stott reflects ! 1 a careful examination of the biblical text j ii and gives a relevant application to 1 l\ Christian life today in a most readable j style. I
The sermon in Matthew must be i ii understood as a unit of instruction on the |( ij Christian life. Stott carefully shows the li ' thought structure and development. His v li outline of the sermon illuminates the i i relevant meaning of each part, such as t )( the curious little saying about the eye [ i being the lamp of the body (6:22-23) or j i the seemingly unrelated paragraphs of j j chapter seven. His copius references to i \ other scriptures keep us clear on what j each verse says and does not say in the \ fl light of biblical theology and ethics. j
Exposition is at its best when incar- |j nated in the life of a believer. Stott « vividly uses the life and writings of i Dietrich Bonhoeffer to show the mean- ( ing of Christian suffering in opposition ) to the world (5:10-12) and loving your ; enemy (5:43-48). He similarly discusses . passive nonrptaliation (5:38-42) evaluat- ing Tolstoi and Gandhi. Though he does not accept total pacifism he certainly takes nonresistance seriously and ap- provingly illustrates from the life of Martin Luther King. There is much here < to consider and much to learn in terms of personal conduct.
Stott is also careful to discuss practical problems. We must not worry about the future (6:25-34) yet we do have responsi- bilities toward it. We are told to ask and we shall receive ( 7:7-1 1 ), but prayer is not a magical formula to selfish ends. Here are helpful discussions on questions of Christian faith and duty.
The Christian life must be different from the world (5:13) and nominal belief (5:20). Here is a book that can challenge our thinking on what the difference is and can help us evaluate our perfor- mance.
44
15 JANUARY 1980
Speaking ii
To be Anabaptist
^Donald R. Steelberg
What does it mean to be Anabaptist? Shouldn't we rather just talk about being Christian?
Because I chose to become a Menno- nite let me say what I think it means to 'be Anabaptist.
It is important to remember that lAnabaptism is a way of looking at the [Christian faith. It is a system as is jCalvinism, Catholicism, Lutheranism. jif you say you don't have a system — you iare just a Christian — you are kidding lyourself. What we must be careful of is that our system help us live the Chris- tian life, not defeat it.
What beliefs tell us what it means to be Anabaptist? I like the way C. J. Dyck summarizes them in Introduction to Mennonite History. First, Scripture is the final guide for faith and practice. Second, the congregation under the guidance of the Holy Spirit decides what Scripture means. Third, in all we do we are to follow Christ. Fourth, following Christ means loving others absolutely, even enemies, to the point of giving your life for them. Fifth, only baptized believ- ers make up the church. And sixth, we are to give and receive counsel, admon- ishing one another according to Mat- thew 18.
It seems to me five presuppositions accompany these beliefs. First, while Scripture is important and foundational, it is not the pope. Scripture is interpreted by the congregation, under the guidance of the Spirit, testing one passage against another, listening to what Christians past and present have said or are saying. We trust the Holy Spirit to lead us into all truth.
Second, the Anabaptists had a very high view of persons who chose to follow Christ. We can live by the Sermon on the Mount; we can interpret Scripture.
Third, the Anabaptists refused to divide sacred and secular. Clergy are not better than the people; no one day is more holy