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Letters to the editor
Mennonite Brethren Herald welcomes your letters on issues relevant to the Mennonite Brethren Church, especially in response to material published in the Herald. Please keep your letters courteous, brief and about one subject only. We will edit letters for length and clarity. We will not publish letters sent anonymously, although we may withhold names from publication at the request of the letter writer and at our discretion. Publication is also subject to space limitations. Because the Letters column is a free forum for discussion, it should be understood that letters represent the position of the letter writer, not necessarily the position of the Herald or the Mennonite Brethren Church. Send letters to:
Letters, MB Herald
3-169 Riverton Ave.
Winnipeg, Man. R2L 2E5
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or by e-mail to mbherald@mbconf.ca. (Please ensure that your postal address is included in your e-mail correspondence.) |
Star Wars and Scripture not equal
I understand the point being made in the letter “Universal Good” (Apr. 14), and I agree that many who never thought of spiritual matters will do so as a result of the Star Wars series. However, I am disturbed by the apparent willingness of Mr. Johnson to compromise the truths of who God is, stating that these “details” are “irrelevant”. I am not saying that George Lucas’s spiritual ideas have no truth and are completely wrong. However, to insinuate that the theology of Star Wars can be taken as seriously as that of the Bible is absurd. The “universal force of good” portrayed in Star Wars is more akin to Buddhism than to Christianity. The Bible teaches that God is One, with a personality, emotions (John 11:35, Genesis 6:6), intellect (Isaiah 40:13-14, Romans 11:33-35), and will (Acts 16:6-7, Romans 8:27). Unlike the God of the Bible, the “universal force of good” is merely an impersonal force, and cannot be classified as “good”. This is clear from the Star Wars movies, because the force also has a dark side, and it can be used for both good and evil. Johnson ends by trying to include the theology of Star Wars under 2 Timothy 3:16. That is using the verse out of context. The passage makes clear that it is talking about the Old Testament Scriptures, which do not “include a movie script”.
Charity Luther,
Saskatoon, Sask.
Jubilee material
John Derksen (Letters, Apr. 28) encouraged us to consider D. Stewart’s request (March 31) for conversation about Jubilee 2000.
Last year, I taught a course on the biblical jubilee. I found several very helpful resources that congregations could use in adult education options.
The best and most accessible book available is Ross Kinsler and Gloria Kinsler, The Biblical Jubilee and the Struggle for Life (Orbis Books, 1999). The book’s two strengths are its biblical exposition and its application of the biblical jubilee to economic life today. World Vision has a 10-page publication “Jubilee Justice: Hope for the World’s Children” in its series Voices: Christian Dialogue on Global Issues (Winter 1999). The Canadian Ecumenical Jubilee Initiative has three very useful resources:
- “Sounding the Trumpet: Educating for Jubilee”, a 29-page booklet with education and worship suggestions;
- “A New Beginning: A Call for Jubilee”, a 31-page publication surveying the biblical material and applying it to three areas (release from bondage, redistribution of wealth, and renewal of the earth);
- Making a New Beginning: Biblical Reflections on Jubilee, a book with 15 chapters dealing with a variety of themes (reign of God, Sabbath, work, peace, ecology, idolatry, poverty, etc.).
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The Web site where resources of the Canadian Ecumenical Jubilee Initiative can be ordered is: www.web.net/~jubilee.
Gordon Matties,
Winnipeg, Man.
History update
I appreciated the June 23 editorial on the Mennonite merger, especially since we were members of a General Conference Mennonite church when the vote was taken. The concerns that you highlighted were vigorously discussed, and our congregation ended up voting strongly against the resolution.
I also concur with your conclusion, that the MB Church would do well to seriously reconsider the “peace position” and once again wholeheartedly endorse it. I have taught this in Anabaptist and Mennonite history classes and have always been impressed with the “gelassenheit” (surrenderedness to God) teaching that our forefathers were given, I believe by the Lord, as a special understanding of the Sermon of the Mount.
However, the statement in the editorial that the General Conference Church is the group that the MBs broke away from in Russia in 1860 is incorrect. There never was a General Conference Mennonite Church in Russia. The Mennonite church there was known as the “Kirchlich” Church.
The General Conference Mennonite Church that merged with the Mennonite Church last year began in West Point, Iowa in 1859 and was formed for the purpose of organizing a missions society and training workers. It grew very quickly and spread to Canada as well. It was to this group that Mennonites from Russia who were not MBs, gravitated, and by 1978 they formed 2/3 of its membership. A very good reference source is An Introduction to Mennonite History by Cornelius J. Dyck.
Jim Baerg,
Kelowna, B.C.
No MB-GC Split
The June 23 editorial stated that “The General Conference Mennonite Church people were the group that Mennonite Brethren broke away from to form the Mennonite Brethren Church, in Russia, in 1860.”
The MB Church was formed in Russia Jan. 6, 1860 with the signing of a secession document. The first sentence in that document stated, “We, the undersigned, have by the grace of God, recognized the decadent condition of the Mennonite Brotherhood and can, for God’s and consciences’ sake, no longer continue therein.” This overstated the spiritual problems in the large Mennonite Church in Russia. Certainly renewal was needed, but there were many devout ministers and church members; not all were “decadent”.
Moreover, the “Mennonite Brotherhood” from which the split occurred was not the General Conference Mennonite Church, which had not yet been formed. That church originated in West Point, Iowa May 28-29, 1860 as a renewal movement within the North American Mennonite Church. Its first members were of Swiss and South German background. Later, Russian Mennonites (members of the “Mennonite Brotherhood” from which the MBs split) immigrated to North America, and many joined the fledgling General Conference Mennonite Church. This is likely where the notion of the renewal-minded MBs breaking off from the “liberal” GCs originated.
A great deal of mistrust and bad feeling have been evident between the two Mennonite bodies down through the years, much of it based on a faulty understanding of the respective history and renewal emphasis of both groups. We all do well to follow the motto of the founders of the General Conference Mennonite Church: “In essentials unity; in non-essentials liberty; in all things charity.”
Walter Unger,
Abbotsford, B.C.
Tone of letter disturbing
We, a young couple (both pastor’s kids), were disturbed by the tone of the letter “Workers need shepherding” (June 9), which characterized pastors as “whiners”. The statistic of a 55-hour work week does not account for the staggering emotional, psychological, and spiritual investment necessary for full-time ministry, nor does it reflect the time spent in social settings where pastoral ministry continues. And what about the recurring need to alter whatever plans may have been made (even for vacations) to accommodate the personal emergencies of church members?
Both our fathers have endured periods of working well over 55 hours per week. Being a pastor is not just another job as the letter implies. Responding to a call to ministry alters who you are. Our fathers are always pastors no matter what else is happening around them. In fact, being part of a ministry family changed who we are as well. Pastors’ families are also affected by the needs of the congregation. After years of constant sacrifice – having taken very seriously the command in 1 Timothy 3:4-5, 12 to be involved in raising godly children – how could our fathers not feel that they, at times, were working too hard, and covet more time with their families? We ought to be relieved to see pastors recognizing the dangers associated with excessive workloads. Perhaps those who are, “working too hard to take care of their lambs” need to heed this example.
Our pastors, whose choices and sacrifices are made for the purpose of shepherding of God’s people, need to be encouraged, not condemned.
Kevin and Stephanie Hall,
Caronport, Sask.
God does not cause suffering
The subject of suffering is a difficult one, and I applaud you for tackling the issue when many others aim only to avoid it. A difficult issue, however, requires honest answers, answers which may be more difficult than the questions.
I question the validity of Jim Coggins’s repeated assertion that “God is never the author of suffering” (Editorial, June 9). The Law, the prophets, the poets, and the apostles all seem to agree that God does wound, send adversity, afflict, create calamity, crush, put to grief, bring disaster, cause grief, send forth ill, discipline and scourge (Deuteronomy 32:39, Job 2:10, Psalm 119:75, Isaiah 45:6-7, Isaiah 53:10, Jeremiah 45:4-5, Lamentations 3:31-32, 38, Amos 3:6b, Hebrews 12:3-11). I fully agree that it is not God who tempts us (James 1:13-17), and that there is no darkness in Him (1 John 1:5), but neither of these texts seem to indicate that God does not author suffering. Further, I am not convinced that suffering can be equated with sin (Matthew 18:15-17), nor that “there is to be no pain in the Kingdom” (Revelation 21:4) if by “Kingdom” Coggins means the present church. The church is currently populated by people who “groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Romans 8:23). To preach “escape” from pain in Jesus’ name often causes more pain.
I hope I do not appear to dismiss the effects of the fall, nor appear to maintain that all suffering comes from God; I do think, though, that when God has revealed that He does indeed cause suffering, we need a theology broad enough to include that. I’ll admit that when it comes to a connection between God and suffering, the mystery is great, but that mystery must be maintained. Let’s not preach error in place of mystery.
Paul Unger,
Oliver, B.C.
Thank you for your editorial
I am a member of Waterloo MB Church. The May 26 editorial came up at our annual business meeting June 25. Many of our members were not aware of the expectations or hopes of the Canadian and Ontario Conferences when it comes to money they require or what it’s used for. We received an eye-opener. It is my opinion that our dealings/fellowship with the Conference churches should be encouraged because that relationship is based on the examples set in the Bible. As well, the modern church today diverts money into many less important works. I love our church family at Waterloo MB Church with all my heart, and my hope is that we can connect better with our Conference churches in the future in our support of things. I grew up in the Old Order Mennonite Church, and our modern churches could learn a lot about stewardship from them. Thanks again for the information in the editorial. I admire the courage it must have taken to write it.
Delmer B. Martin,
Elmira, Ont.
Making the Scriptures come alive
Yesterday was the final session for the 10-12 of us who took the Alpha course. I will miss these Sunday evening get-togethers. The fellowship was great, and we all feel a closer bond with each other. We have prayed for each other and got to know each other in a much more personal way. If fellowship was all that Alpha was about it was a huge success in our group.
Alpha also was a teaching of biblical truths. Nicky Gumble, the speaker, has an excellent way of bringing biblical principles across in a very low key but interesting way. Every week I would think “This was the best session yet!” Every week he would have a topic and a very practical way for us to put it into practice. For example, he pointed out that by praying according to ACTS (Adoration, Confession, Thanksgiving, Supplication), we would be praying in a very Scriptural pattern.
There always was time for questions and prayer. We were all from different backgrounds and had different questions and concerns. Our very capable pastor, Greg Schmidt, usually had an answer for us, but was not afraid to say, “I don’t know”, which we appreciated.
We all have a desire to take the Alpha course again sometime, and recommend it highly.
Martha Bouma,
Armstrong, B.C.
Another view
Wendy Whittacker (Letters, Jun 23) wrote of “our responsibility to God to cry out against what is wrong” i.e. (homosexual practices, gay marriages and gay clergymen).
I agree that we Christians should not become complacent and let society dictate morality to us, particularly in the area of sexuality. However, I think that Christians do too much “crying out against what is wrong” and too little “crying out in love” for our homosexual neighbours. We have well earned our reputation as people who condemn first and ask questions later. One reason for this is that we don’t want anyone questioning our orthodoxy. As a result, homosexuals receive a constant barrage of negativity from the church that condemns their sexuality, their lifestyle and, ultimately, their identity.
It is often urged that Christians should “hate the sin but love the sinner” (condemn homosexual practices but love homosexuals themselves). What often gets overlooked in this approach is how deeply entrenched homosexual practices are in the personal identity of homosexual people. Homosexuals are really no different than the rest of us. What they do is who they are. It is hard to trust someone’s sincerity if they say they love you but condemn all of your activities. By condemning homosexual practices and lifestyles, we wind up condemning homosexuals themselves. The message they are constantly getting from Christians is that they have no right to be who they are, that they are sinners who need to repent and that they are tempting God’s wrath by living as they do. Most homosexual people I know do not feel as if they’ve chosen their particular lifestyle. It has been more a matter of choosing to accept who they have always felt they’ve been. This is a difficult choice for any individual, particularly when they live in a society where many others, such as Christians, are waiting to pounce on them as soon as they come out of the closet. They need love and acceptance as they work through these difficult issues, not guilt and condemnation. By making sexuality the focus of our relationship with homosexuals, we are driving them further and further away from God.
Another reason why I think Christians are so vehement in their opposition to homosexuality is that most Christians don’t know any homosexuals (at least, they don’t think they do), and they’re afraid of them. It’s easy to fear someone or something we don’t know or understand. It’s difficult to sustain such stereotypes once we enter into relationships with members of the group, of whom we were so afraid. Once we do, we find that our previous conceptions about them break down. We discover that they’re people, just like us, trying their best to live by the light they’ve been given. I have found homosexuals to be among the most friendly, loving, accepting people I have ever met. I am constantly shamed by my lack of community involvement and concern for my fellow person in light of their community spirit and fervent desire to make a difference in their world.
In responding to our homosexual neighbours, rather than cry out in condemnation, we need to cry out in love, and then whisper God’s truth into their ears once we’ve gained their trust and respect. It’s not about getting things right or “protecting the traditional family”; it’s about bringing freedom to people who are in bondage. That is what we should be dying to bring to every person we meet, regardless of their sexual orientation.
Kevin Miller,
Vancouver, B.C.
Last modified September 20, 2000.
© 2000 Mennonite Brethren Herald.
Published by the Canadian Conference of MB Churches.
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