https://gameo.org/api.php?action=feedcontributions&user=RichardThiessen&feedformat=atomGAMEO - User contributions [en]2024-03-19T06:12:05ZUser contributionsMediaWiki 1.35.1https://gameo.org/index.php?title=Dueck,_Henry_H._(1927-2016)&diff=178504Dueck, Henry H. (1927-2016)2024-03-12T16:20:33Z<p>RichardThiessen: </p>
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<div>[[File:HenryDueck.jpg|300px|thumb|right|''Henry H. Dueck (1927-2016)''.]]<br />
Henry H. Dueck: teacher and university administrator; born 27 September 1927 in Namaka, [[Alberta (Canada)|Alberta]], Canada to Henry J. Dueck (9 December 1899, Elisabeththal, [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna Mennonite Settlement]], South Russia – 24 October 1984, St. Catharines, [[Ontario (Canada)|Ontario]], Canada) and Katharina (Barg) Dueck (1 March 1901, Elisabeththal, Molotschna, South Russia – 6 February 2000, St. Catharines, Ontario). He was the third child in a family of six sons and five daughters, and the first in his family born in Canada. On 7 July 1950 he married Mary Regehr, daughter of Jacob Gerhard Regehr (1895-1986) and Eudokia "Dunja" (Korolkova) Regehr (1898-1965). They had one son and two daughters. Henry died 13 May 2016 in [[Abbotsford (British Columbia, Canada)|Abbotsford]], British Columbia, Canada, where he was buried.<br />
<br />
Henry’s parents immigrated from Elisabetthal, [[Ukraine]] to Namaka, Alberta in December 1926, and moved from Namaka to Hawarden, [[Saskatchewan (Canada)|Saskatchewan]] before settling in the Niagara region of Ontario in 1933, where Henry spent his childhood years. He made a personal commitment to Jesus at age 13, and was baptized at age 16. He overcame numerous challenges to pursue a high school education, and worked hard to pay his own way through grades 10-12 at the [[Mennonite Collegiate Institute (Gretna, Manitoba, Canada)|Mennonite Collegiate Institute]] (MCI) in [[Gretna (Manitoba, Canada)|Gretna]], Manitoba. He met his future wife, Mary, from [[Winnipeg (Manitoba, Canada)|Winnipeg]], during their years at MCI. While studying at MCI Henry served on student committees and began learning how to bring groups of people together to accomplish common goals.<br />
<br />
Following MCI, Henry pursued a Bachelor of Science degree at the University of Manitoba, graduating in 1950. He and Mary were married in July 1950. Henry was awarded a scholarship to study in Germany for one year, so the newly married couple immediately left for [[Germany]] after their wedding. Following a year of studies at the University of Kiel, Henry and Mary spent another year in Europe; Henry taught in [[England]], and the couple spent some time travelling. They then returned to North America to spend a year at the University of Michigan, where Henry completed his Master’s Degree in German Studies.<br />
<br />
Henry and Mary returned to Ontario, where Henry commenced his first career as a high school teacher at [[Eden High School (St. Catharines, Ontario, Canada)|Eden High School]], a private high school operated by the [[Ontario Conference of Mennonite Brethren Churches|Ontario Conference of Mennonite Brethren (MB) Churches]]. After seven years at Eden, the Duecks moved to [[Kitchener-Waterloo (Ontario, Canada)|Kitchener]], Ontario in 1960, where Henry took a teaching and guidance counseling position at Eastwood Collegiate Institute. In 1965 Henry left teaching to begin his university administration career as registrar of Waterloo Lutheran University (later Wilfrid Laurier University, or WLU) and secretary of the University senate.<br />
<br />
Dueck continued in that position at WLU until accepting an offer to become Vice-President of Administration for the [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] in [[Fresno (California, USA)|Fresno]], California in 1977, where he served until 1985. Henry and Mary moved across the continent at age 50 to begin a new phase of their lives. Fifteen years later, at age 65, they moved again to Abbotsford, BC for the "retirement" phase of their lives.<br />
<br />
Henry became increasingly involved in volunteer church work within the [[Mennonite Brethren Church|Mennonite Brethren]] constituency during the 1960s and 1970s, particularly in matters of church governance and higher education. His gifts in this area were quickly recognized by the older generation of church leaders; this led to roles as church secretary at the [[Virgil Mennonite Brethren Church (Virgil, Ontario, Canada)|Virgil Mennonite Brethren (MB) Church]] while he was still teaching at Eden, and then to his election as assistant pastor/moderator of the [[Kitchener Mennonite Brethren Church (Kitchener, Ontario, Canada)|Kitchener Mennonite Brethren Church]] soon after moving to Kitchener. This led to membership on several MB Conference committees including the 25th Anniversary Committee of the Ontario MB Conference, the Ontario MB Conference Constitution Committee, its Board of Education, and the Eden Christian College school board where he served as chair for several years. His scope of influence then increased when he was elected to the [[Canadian Conference of Mennonite Brethren Churches|Canadian MB Conference]] Higher Education Committee, the [[General Conference of Mennonite Brethren Churches|MB General Conference]] (Canada and U.S.) Constitution Committee, and the Board of Directors of the MB Biblical Seminary.<br />
<br />
During these years Henry also found time to regularly teach adult Sunday school classes, preach from time to time in both German and English, accept interim church leadership roles at Kitchener MB Church during transitional periods between lead pastors, and organize and lead several tours to Europe, Russia and the Middle East for Menno Travel Service.<br />
<br />
After leaving Kitchener to move to the MB Seminary in Fresno, Henry led the fund raising and construction project for a new library and teaching facility at that institution, traveled to MB churches across North America on behalf of the Seminary, while serving for many years as moderator of the [[Butler Church (Fresno, California, USA)|Butler Avenue MB Church]] in Fresno, as well as continuing to teach adult Sunday school classes. During his years at the Seminary, Henry Dueck also completed a Master’s Degree in Biblical Studies.<br />
<br />
While Dueck was thus involved at the Seminary, Mary’s career as an English as a Second Language teacher led to a faculty position at [[Fresno Pacific University (Fresno, California, USA)|Fresno Pacific University]]. This resulted in a "retirement" career for Henry and Mary teaching English in China; and then, after their move to Abbotsford, BC, placing themselves on the leading edge of establishing Christian universities behind the former Iron Curtain. They were involved in the early years of Lithuania Christian College between 1991 and 1994, in the establishment of the Russian-American Christian University in Moscow in 1995, and worked tirelessly toward the formation of St. Petersburg Christian University (SPCU) in Russia between 1994 and 2006. Henry also served as moderator of the [[Bakerview Mennonite Brethren Church (Abbotsford, British Columbia, Canada)|Bakerview MB Church]] in Abbotsford for many of those years.<br />
<br />
During that period, Henry served on the board of SPCU and travelled frequently to Russia for board meetings, lived with Mary in St. Petersburg for extended periods while serving as interim president of SPCU on two separate occasions, led SPCU through international academic accreditation and establishment of a Masters of Theology program, and played a major role in a series of building projects. In 2006, SPCU awarded him an Honorary Ph.D. in recognition of his years of tireless and dedicated service.<br />
<br />
In his 2011 memoir, ''Celebrating a Shared Journey'', Henry remarks that he saw himself and his contemporaries as the transitional generation, guiding their church community from a church polity, language, and customs that were rooted in conservative Russian Mennonite village life in the Ukraine, to a new life for that church community in Canada where it transitioned to the English language. His many successes in that endeavor were widely recognized and appreciated during his lifetime of service.<br />
{{GAMEO_footer|hp=|date=September 2017|a1_last=Dueck|a1_first=Ted|a2_last=|a2_first=}}<br />
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[[Category:Persons]]<br />
[[Category:Teachers]]<br />
[[Category:College/University Faculty and Staff]]<br />
[[Category:Mennonite Brethren Biblical Seminary Faculty and Staff]]</div>RichardThiessenhttps://gameo.org/index.php?title=Dueck,_Henry_H._(1927-2016)&diff=178503Dueck, Henry H. (1927-2016)2024-03-12T16:19:41Z<p>RichardThiessen: Article was incorrectly attributed to Ted Regehr.</p>
<hr />
<div>[[File:HenryDueck.jpg|300px|thumb|right|''Henry H. Dueck (1927-2016)''.]]<br />
Henry H. Dueck: teacher and university administrator; born 27 September 1927 in Namaka, [[Alberta (Canada)|Alberta]], Canada to Henry J. Dueck (9 December 1899, Elisabeththal, [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna Mennonite Settlement]], South Russia – 24 October 1984, St. Catharines, [[Ontario (Canada)|Ontario]], Canada) and Katharina (Barg) Dueck (1 March 1901, Elisabeththal, Molotschna, South Russia – 6 February 2000, St. Catharines, Ontario). He was the third child in a family of six sons and five daughters, and the first in his family born in Canada. On 7 July 1950 he married Mary Regehr, daughter of Jacob Gerhard Regehr (1895-1986) and Eudokia "Dunja" (Korolkova) Regehr (1898-1965). They had one son and two daughters. Henry died 13 May 2016 in [[Abbotsford (British Columbia, Canada)|Abbotsford]], British Columbia, Canada, where he was buried.<br />
<br />
Henry’s parents immigrated from Elisabetthal, [[Ukraine]] to Namaka, Alberta in December 1926, and moved from Namaka to Hawarden, [[Saskatchewan (Canada)|Saskatchewan]] before settling in the Niagara region of Ontario in 1933, where Henry spent his childhood years. He made a personal commitment to Jesus at age 13, and was baptized at age 16. He overcame numerous challenges to pursue a high school education, and worked hard to pay his own way through grades 10-12 at the [[Mennonite Collegiate Institute (Gretna, Manitoba, Canada)|Mennonite Collegiate Institute]] (MCI) in [[Gretna (Manitoba, Canada)|Gretna]], Manitoba. He met his future wife, Mary, from [[Winnipeg (Manitoba, Canada)|Winnipeg]], during their years at MCI. While studying at MCI Henry served on student committees and began learning how to bring groups of people together to accomplish common goals.<br />
<br />
Following MCI, Henry pursued a Bachelor of Science degree at the University of Manitoba, graduating in 1950. He and Mary were married in July 1950. Henry was awarded a scholarship to study in Germany for one year, so the newly married couple immediately left for [[Germany]] after their wedding. Following a year of studies at the University of Kiel, Henry and Mary spent another year in Europe; Henry taught in [[England]], and the couple spent some time travelling. They then returned to North America to spend a year at the University of Michigan, where Henry completed his Master’s Degree in German Studies.<br />
<br />
Henry and Mary returned to Ontario, where Henry commenced his first career as a high school teacher at [[Eden High School (Virgil, Ontario, Canada)|Eden Christian College]], a private high school operated by the [[Ontario Conference of Mennonite Brethren Churches|Ontario Conference of Mennonite Brethren (MB) Churches]]. After seven years at Eden, the Duecks moved to [[Kitchener-Waterloo (Ontario, Canada)|Kitchener]], Ontario in 1960, where Henry took a teaching and guidance counseling position at Eastwood Collegiate Institute. In 1965 Henry left teaching to begin his university administration career as registrar of Waterloo Lutheran University (later Wilfrid Laurier University, or WLU) and secretary of the University senate.<br />
<br />
Dueck continued in that position at WLU until accepting an offer to become Vice-President of Administration for the [[Mennonite Brethren Biblical Seminary (Fresno, California, USA)|Mennonite Brethren Biblical Seminary]] in [[Fresno (California, USA)|Fresno]], California in 1977, where he served until 1985. Henry and Mary moved across the continent at age 50 to begin a new phase of their lives. Fifteen years later, at age 65, they moved again to Abbotsford, BC for the "retirement" phase of their lives.<br />
<br />
Henry became increasingly involved in volunteer church work within the [[Mennonite Brethren Church|Mennonite Brethren]] constituency during the 1960s and 1970s, particularly in matters of church governance and higher education. His gifts in this area were quickly recognized by the older generation of church leaders; this led to roles as church secretary at the [[Virgil Mennonite Brethren Church (Virgil, Ontario, Canada)|Virgil Mennonite Brethren (MB) Church]] while he was still teaching at Eden, and then to his election as assistant pastor/moderator of the [[Kitchener Mennonite Brethren Church (Kitchener, Ontario, Canada)|Kitchener Mennonite Brethren Church]] soon after moving to Kitchener. This led to membership on several MB Conference committees including the 25th Anniversary Committee of the Ontario MB Conference, the Ontario MB Conference Constitution Committee, its Board of Education, and the Eden Christian College school board where he served as chair for several years. His scope of influence then increased when he was elected to the [[Canadian Conference of Mennonite Brethren Churches|Canadian MB Conference]] Higher Education Committee, the [[General Conference of Mennonite Brethren Churches|MB General Conference]] (Canada and U.S.) Constitution Committee, and the Board of Directors of the MB Biblical Seminary.<br />
<br />
During these years Henry also found time to regularly teach adult Sunday school classes, preach from time to time in both German and English, accept interim church leadership roles at Kitchener MB Church during transitional periods between lead pastors, and organize and lead several tours to Europe, Russia and the Middle East for Menno Travel Service.<br />
<br />
After leaving Kitchener to move to the MB Seminary in Fresno, Henry led the fund raising and construction project for a new library and teaching facility at that institution, traveled to MB churches across North America on behalf of the Seminary, while serving for many years as moderator of the [[Butler Church (Fresno, California, USA)|Butler Avenue MB Church]] in Fresno, as well as continuing to teach adult Sunday school classes. During his years at the Seminary, Henry Dueck also completed a Master’s Degree in Biblical Studies.<br />
<br />
While Dueck was thus involved at the Seminary, Mary’s career as an English as a Second Language teacher led to a faculty position at [[Fresno Pacific University (Fresno, California, USA)|Fresno Pacific University]]. This resulted in a "retirement" career for Henry and Mary teaching English in China; and then, after their move to Abbotsford, BC, placing themselves on the leading edge of establishing Christian universities behind the former Iron Curtain. They were involved in the early years of Lithuania Christian College between 1991 and 1994, in the establishment of the Russian-American Christian University in Moscow in 1995, and worked tirelessly toward the formation of St. Petersburg Christian University (SPCU) in Russia between 1994 and 2006. Henry also served as moderator of the [[Bakerview Mennonite Brethren Church (Abbotsford, British Columbia, Canada)|Bakerview MB Church]] in Abbotsford for many of those years.<br />
<br />
During that period, Henry served on the board of SPCU and travelled frequently to Russia for board meetings, lived with Mary in St. Petersburg for extended periods while serving as interim president of SPCU on two separate occasions, led SPCU through international academic accreditation and establishment of a Masters of Theology program, and played a major role in a series of building projects. In 2006, SPCU awarded him an Honorary Ph.D. in recognition of his years of tireless and dedicated service.<br />
<br />
In his 2011 memoir, ''Celebrating a Shared Journey'', Henry remarks that he saw himself and his contemporaries as the transitional generation, guiding their church community from a church polity, language, and customs that were rooted in conservative Russian Mennonite village life in the Ukraine, to a new life for that church community in Canada where it transitioned to the English language. His many successes in that endeavor were widely recognized and appreciated during his lifetime of service.<br />
{{GAMEO_footer|hp=|date=September 2017|a1_last=Dueck|a1_first=Ted|a2_last=|a2_first=}}<br />
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[[Category:Persons]]<br />
[[Category:Teachers]]<br />
[[Category:College/University Faculty and Staff]]<br />
[[Category:Mennonite Brethren Biblical Seminary Faculty and Staff]]</div>RichardThiessenhttps://gameo.org/index.php?title=Salem_Evangelical_Bible_Church_(Waldheim,_Saskatchewan,_Canada)&diff=178384Salem Evangelical Bible Church (Waldheim, Saskatchewan, Canada)2024-03-05T23:36:03Z<p>RichardThiessen: Added categories.</p>
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<div>Salem Evangelical Bible Church, located in [[Waldheim (Saskatchewan, Canada)|Waldheim]], [[Saskatchewan (Canada)|Saskatchewan]]. Its original eight members emigrated from Bon Homme and Turner counties, South Dakota in April 1899, and possibly organized the following month when services, including Sunday school, were conducted in farm homes. The original name of the congregation was the Salem Krimmer Mennonite Brethren Church. In 1905, after a great revival, the first meetinghouse was built, which was destroyed by fire in 1934, but was immediately replaced by the present frame structure with a seating capacity of 350. The membership in 1956 was 125. Heinrich A. Goossen served as elder and leader from 1899 to 1936, followed by Edwin T. Schmidt. The minister in 1956 was Ed H. Epp.<br />
<br />
The congregation joined the Evangelical Mennonite Brethren when the [[Krimmer Mennonite Brethren|Krimmer Mennonite Brethren]] churches in the [[United States of America|United States]] merged with the [[Mennonite Brethren Church|Mennonite Brethren Church]] of North America. The Evangelical Mennonite Brethren changed their name in 1987 to [[Fellowship of Evangelical Bible Churches|Fellowship of Evangelical Bible Churches]].<br />
<br />
The congregation has been affiliated with the Krimmer Mennonite Brethren Church (1899-1960), the Evangelical Mennonite Brethren Church (1961-87) and the Fellowship of Evangelical Bible Churches (1987- ).<br />
<br />
The church's address is Box 303, Waldheim, SK, S0K 4R0. (306) 945-2040. Darrell Derksen served as the pastoral leader in 2001.<br />
= Bibliography =<br />
''Mennonite Reporter'' (15 June 1992): 13.<br />
{{GAMEO_footer|hp=Vol. 4, p. 404|date=November 1997|a1_last=Schmidt|a1_first=Edwin T|a2_last=Steiner|a2_first=Samuel J.}}<br />
[[Category:Churches]]<br />
[[Category:Krimmer Mennonite Brethren Church Congregations]]<br />
[[Category:Fellowship of Evangelical Bible Churches Congregations]]<br />
[[Category:Saskatchewan Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=East_Peoria_Mennonite_Church_(East_Peoria,_Illinois,_USA)&diff=178379East Peoria Mennonite Church (East Peoria, Illinois, USA)2024-03-04T19:18:26Z<p>RichardThiessen: /* Additional Information */</p>
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<div> __TOC__<br />
The Highway Village Mennonite Church, East Peoria, [[Illinois (USA)|Illinois]], USA, began in 1937 as a [[Sunday School|Sunday school]] sponsored by the [[Pleasant Hill Mennonite Church (Morton, Illinois, USA)|Pleasant Hill Mennonite Church]]. C. A. Magnuson headed the work until 1945. In 1951, the [[Illinois Mennonite Mission Board]] took over responsibility for the mission. Eventually, the congregation became independent.<br />
<br />
Over the years, the membership was composed primarily of persons with no Mennonite background. Consequently, the congregation became flexible on policies like [[Dress|dress]] regulations, use of [[Musical Instruments|musical instruments]], and [[Nonresistance|nonresistance]]. The church taught nonresistance but did not make it a test of membership. <br />
<br />
In about 1989, the congregation changed its name to East Peoria Mennonite Church.<br />
<br />
= Bibliography = <br />
Smith, Willard H. ''Mennonites in Illinois''. Studies in Anabaptist and Mennonite History, 24. Scottdale, Pa.: Herald Press, 1983: 213, 487.<br />
<br />
= Additional Information =<br />
<br />
'''Address:''' 125 North Norwood Place, East Peoria, Illinois 61611<br />
<br />
'''Phone:''' 309-699-8713<br />
<br />
'''Website''': https://www.facebook.com/epmennonite/<br />
<br />
'''Denominational Affiliations''':<br />
<br />
[https://illinoismennonite.com/home/ Illinois Mennonite Conference]<br />
<br />
[https://www.mennoniteusa.org/ Mennonite Church USA]<br />
== Pastoral Leaders at East Peoria Mennonite Church ==<br />
{| class="wikitable" <br />
|-<br />
! Name !! Years<br/>of Service<br />
|-<br />
| Carl A. "C. A." Magnusen (1894-1975) || 1937-1945<br />
|-<br />
| Wilfred D. Ulrich (1920-2015) || 1945-1947<br />
|-<br />
| Paul A. Friesen (1923-2022) || 1947-1951<br />
|-<br />
| Robert L. Harnish (1925-2022) || 1951-1973<br />
|-<br />
| Clarence R. Sutter (1921-1998) || 1973-1982<br />
|-<br />
| Maurice J. Yordy || 1983-2006<br />
|-<br />
| John Gray || 2006-2013<br />
|-<br />
| Tim Peebles (Transitional) || 2013-2015<br />
|-<br />
| Kimberly A. Litwiller || 2015-2021<br />
|-<br />
| Lay Leadership || 2022-<br />
|}<br />
<br />
== East Peoria Mennonite Church Membership ==<br />
{| class="wikitable" style="text-align:right"<br />
|-<br />
! Year !! Members<br />
|-<br />
| 1950 || 13<br />
|-<br />
| 1960 || 49<br />
|-<br />
| 1970 || 75<br />
|-<br />
| 1980 || 73<br />
|-<br />
| 1990 || 68<br />
|-<br />
| 2000 || 89<br />
|-<br />
| 2009 || 70<br />
|-<br />
| 2020 || 50<br />
|}<br />
{{GAMEO_footer|hp=|date=January 2024|a1_last=Steiner|a1_first=Samuel J|a2_last=|a2_first=}}<br />
[[Category:Churches]]<br />
[[Category:Illinois Mennonite Conference Congregations]]<br />
[[Category:Mennonite Church USA Congregations]]<br />
[[Category:Illinois Congregations]]<br />
[[Category:United States Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Two_Hills_Mennonite_Church_(Two_Hills,_Alberta,_Canada)&diff=178373Two Hills Mennonite Church (Two Hills, Alberta, Canada)2024-03-04T08:56:59Z<p>RichardThiessen: Updated article.</p>
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<div>Two Hills Mennonite Church was planted by the Chortitzer Mennonite Conference (now [[Christian Mennonite Conference|Chrisitan Mennonite Conference]]) Board of Missions in spring 2008 in the town of Two Hills, Alberta. In 2010 services were held in English and German. At that time the church was led by Pastor Dave and Sharon Dyck.<br />
<br />
In 2024 the congregation was no longer listed on the Christian Mennonite Conferenc website.<br />
= Additional Information =<br />
<strong>Mailing address</strong>: Box 1016, Two Hills, AB T0B 4K0 <br />
<br />
'''Location''': 5013-50th Avenue, Two Hills, AB<br />
<br />
'''Phone''': 780-657-1124<br />
<br />
'''Website''': [http://www.twohills.chortitzer.com Two Hills Mennonite Church]<br />
{{GAMEO_footer|hp=|date=March 2024|a1_last=Thiessen|a1_first=Richard D|a2_last=|a2_first=}}<br />
[[Category:Churches]]<br />
[[Category:Christian Mennonite Conference Congregations]]<br />
[[Category:Alberta Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Rosengard_Chortitzer_Mennonite_Church_(Rosengard,_Manitoba,_Canada)&diff=178372Rosengard Chortitzer Mennonite Church (Rosengard, Manitoba, Canada)2024-03-04T08:47:02Z<p>RichardThiessen: Updated article.</p>
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[[File:RosengardCMC.jpg|400px|thumbnail|''Rosengard Chortitzer Mennonite Church, Rosengard MB <br /><br />
Source: [http://www.rosengardchurch.com/ Church website]'']]<br />
The Chortitzer Mennonite congregation in Rosengard, [[Manitoba (Canada)|Manitoba]] began services in 1930. The first building was occupied about 1958. The congregation has been affiliated with the [[Chortitzer Mennonite Conference|Chortitzer Mennonite Conference.]] The language of worship is German. Pastor Ben Unger served in 1996 as a congregational leader.<br />
<br />
The congregation was no longer active in 2024.<br />
= Bibliography =<br />
Dueck, Gustav. <em>Chortitzer Mennonite Conference : 1874-1990</em>. Steinbach, Man. : Chortitzer Mennonite Conference, 2004.<br />
= Additional Information =<br />
'''Location''': 30061 Ridge Road (32N), RM of Hanover, Manitoba<br />
<br />
'''Address''': Box 3896, Steinbach, MB R5G 1P9<br />
<br />
'''Phone''': 204-326-6326<br />
<br />
'''Website''': [http://www.rosengardchurch.com/ Rosengard Chortitzer Mennonite Church]<br />
<br />
'''Denominational Affiliation''':<br />
<br />
[http://www.chortitzer.com/ Chortitzer Mennonite Conference]<br />
{{GAMEO_footer|hp=|date=September 1986|a1_last=Epp|a1_first=Marlene|a2_last= |a2_first= }}<br />
[[Category:Churches]]<br />
[[Category:Christian Mennonite Conference Congregations]]<br />
[[Category:Manitoba Congregations]]<br />
[[Category:Canadian Congregations]]<br />
[[Category:Extinct Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Community_Christian_Fellowship_(Weidenfeld,_Manitoba,_Canada)&diff=178371Community Christian Fellowship (Weidenfeld, Manitoba, Canada)2024-03-04T08:24:26Z<p>RichardThiessen: </p>
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[[File:Weidenfeld.jpg|300px|thumbnail|''Community Christian Fellowship, Grunthal MB<br /><br />
Source: [http://www.chortitzer.com/community-christian-fellowship Conference website]''.]]<br />
Community Christian Fellowship (formerly known as Weidenfeld Chortitzer Mennonite Church) began services in 1938. A Sunday School program was started in the years following. A basement and a new foyer were added to the building in 1978, providing adequate space for the the Sunday School and midweek children's clubs. The congregation has been affiliated with the [[Chortitzer Mennonite Conference|Chortitzer Mennonite Conference]]. Pastor Cornie Martens served in 1996 as a congregational leader.<br />
= Bibliography =<br />
Dueck, Gustav. <em>Chortitzer Mennonite Conference : 1874-1990</em>. Steinbach, Man. : Chortitzer Mennonite Conference, 2004.<br />
= Additional Information =<br />
'''Address''': Box 203, Grunthal, MB R0A 0R0<br />
<br />
'''Location''': On Provincial Road 403, two miles west of Provincial Road 216<br />
<br />
'''Phone''': 204-434-6959<br />
<br />
'''Website''': [http://www.chortitzer.com/community-christian-fellowship Community Christian Fellowship]<br />
<br />
'''Denominational Affiliation''':<br />
<br />
[https://www.cmconference.ca/ Chortitzer Mennonite Conference]<br />
= Maps =<br />
[[Map:Weidenfeld Chortitzer Mennonite Church (Grunthal, Manitoba)|Community Christian Fellowship (Grunthal, Manitoba)]]<br />
{{GAMEO_footer|hp=|date=September 1986|a1_last=Epp|a1_first=Marlene|a2_last=|a2_first=}}<br />
[[Category:Churches]]<br />
[[Category:Christian Mennonite Conference Congregations]]<br />
[[Category:Manitoba Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Osler_Mission_Chapel_(Osler,_Saskatchewan,_Canada)&diff=178370Osler Mission Chapel (Osler, Saskatchewan, Canada)2024-03-04T08:23:06Z<p>RichardThiessen: </p>
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[[File:OslerMissionChapel.jpg|400px|thumbnail|''Osler Mission Chapel, Osler SK<br /><br />
Source: [http://www.oslermissionchapel.com/ Church website]''.]]<br />
Osler Mission Chapel had its beginning when 12 [[Old Colony Mennonites|Old Colony Mennonite]] families gathered one Sunday morning at the home of Jacob and Anne Wiebe in Martensville, [[Saskatchewan (Canada)|Saskatchewan]] on 3 November 1974. In the months preceding this gathering, several families had been meeting to fellowship, pray, and study God’s Word together, in response to a growing desire among them for a more evangelical expression of their faith. At a later gathering at the home of Pete and Mary Guenther near Hepburn the following Sunday, it was agreed to hold another meeting in which to prepare for a more permanent arrangement. Those interested met at the home of Henry and Margaret Neufeld in Osler on 11 November. During that week, a small building formerly used as a school in Osler was rented, cleaned, and furnished in preparation for church services the next Sunday. The newly formed congregation continued to meet in this building for the next one and a half years. Very shortly after the initial meetings, discussions began with the [[Chortitzer Mennonite Conference]] (CMC) regarding affiliation with that denomination. On 12 October 1975, 12 couples joined the CMC.<br />
<br />
The congregation rapidly outgrew the rented hall, and plans were made to construct a building. One and a half acres of land on the southwestern edge of Osler were donated by Jacob Pauls for that purpose. With much volunteer labour by the congregation, a building was rapidly built, and the first service was held on 28 March 1976. Continued growth led to further expansion, and a new sanctuary was constructed and dedicated on 21 November 1982.<br />
<br />
The church has a concern for local and overseas missions and this has led to active support for missionaries and other ministries beyond the church walls. It wasn’t long before the church sent out its very own and first missionary to serve with SEND International in the Philippines.<br />
<br />
As the church grew the need for more leadership became more apparent, and has developed into a team of four pastors and five deacon couples at this present time, which includes one lead pastor and a youth pastor that are fully financially supported.<br />
<br />
In 1975 there were 32 members; in 1985, 150. Minister Cornie Guenther served from 1978 to 2000 as an unsalaried congregational leader. In 2013 the pastors were Bill Janzen, salaried Lead Pastor, with John Unger and Simon Wiebe serving as unsalaried pastors. Attendance each Sunday exceeded 500.<br />
<br />
By 2024 the congregation was no longer listed on the Christian (formerly Chortitzer) Mennonite Conferenc website.<br />
= Bibliography =<br />
Driedger, Leo. "Mennonite Change: The Old Colony Revisited, 1955-1977." <em class="gameo_bibliography">Mennonite Life</em> 32, no. 4 (December 1977).<br />
<br />
Guenther, Bruce L. "The Convergence of Old Colony Mennonites, Evangelicalism and Contemporary Canadian Culture: a Case Study of Osler Mission Chapel (1974-1994)." <em class="gameo_bibliography">Journal of Mennonite Studies</em> 14 (1996): 96-123.<br />
<br />
Janzen, Bill. "Osler Mission Chapel: History." Web. 4 December 2013. http://www.oslermissionchapel.com/history/.<br />
= Additional Information =<br />
'''Address''': Box 160, Osler, SK S0K 3A0<br />
<br />
'''Location''': 6th Avenue and 1st Street, Osler SK<br />
<br />
'''Phone''': 306-230-4656<br />
<br />
'''Website''': [http://www.oslermissionchapel.com/ Osler Mission Chapel]<br />
<br />
'''Denominational Affiliation''':<br />
<br />
[https://www.cmconference.ca/ Chortitzer Mennonite Conference]<br />
{{GAMEO_footer|hp=|date=March 2024|a1_last=Thiessen|a1_first=Richard D.|a2_last=Wiebe|a2_first=Victor G.}}<br />
[[Category:Churches]]<br />
[[Category:Christian Mennonite Conference Congregations]]<br />
[[Category:Saskatchewan Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Osler_Mission_Chapel_(Osler,_Saskatchewan,_Canada)&diff=178369Osler Mission Chapel (Osler, Saskatchewan, Canada)2024-03-04T08:22:09Z<p>RichardThiessen: </p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
[[File:OslerMissionChapel.jpg|400px|thumbnail|''Osler Mission Chapel, Osler SK<br /><br />
Source: [http://www.oslermissionchapel.com/ Church website]''.]]<br />
Osler Mission Chapel had its beginning when 12 [[Old Colony Mennonites|Old Colony Mennonite]] families gathered one Sunday morning at the home of Jacob and Anne Wiebe in Martensville, [[Saskatchewan (Canada)|Saskatchewan]] on 3 November 1974. In the months preceding this gathering, several families had been meeting to fellowship, pray, and study God’s Word together, in response to a growing desire among them for a more evangelical expression of their faith. At a later gathering at the home of Pete and Mary Guenther near Hepburn the following Sunday, it was agreed to hold another meeting in which to prepare for a more permanent arrangement. Those interested met at the home of Henry and Margaret Neufeld in Osler on 11 November. During that week, a small building formerly used as a school in Osler was rented, cleaned, and furnished in preparation for church services the next Sunday. The newly formed congregation continued to meet in this building for the next one and a half years. Very shortly after the initial meetings, discussions began with the [[Chortitzer Mennonite Conference]] (CMC) regarding affiliation with that denomination. On 12 October 1975, 12 couples joined the CMC.<br />
<br />
The congregation rapidly outgrew the rented hall, and plans were made to construct a building. One and a half acres of land on the southwestern edge of Osler were donated by Jacob Pauls for that purpose. With much volunteer labour by the congregation, a building was rapidly built, and the first service was held on 28 March 1976. Continued growth led to further expansion, and a new sanctuary was constructed and dedicated on 21 November 1982.<br />
<br />
The church has a concern for local and overseas missions and this has led to active support for missionaries and other ministries beyond the church walls. It wasn’t long before the church sent out its very own and first missionary to serve with SEND International in the Philippines.<br />
<br />
As the church grew the need for more leadership became more apparent, and has developed into a team of four pastors and five deacon couples at this present time, which includes one lead pastor and a youth pastor that are fully financially supported.<br />
<br />
In 1975 there were 32 members; in 1985, 150. Minister Cornie Guenther served from 1978 to 2000 as an unsalaried congregational leader. In 2013 the pastors were Bill Janzen, salaried Lead Pastor, with John Unger and Simon Wiebe serving as unsalaried pastors. Attendance each Sunday exceeded 500.<br />
<br />
By 2024 the congregation was no longer listed on the Christian (formerly Chortitzer) Mennonite Conferenc website.<br />
= Bibliography =<br />
Driedger, Leo. "Mennonite Change: The Old Colony Revisited, 1955-1977." <em class="gameo_bibliography">Mennonite Life</em> 32, no. 4 (December 1977).<br />
<br />
Guenther, Bruce L. "The Convergence of Old Colony Mennonites, Evangelicalism and Contemporary Canadian Culture: a Case Study of Osler Mission Chapel (1974-1994)." <em class="gameo_bibliography">Journal of Mennonite Studies</em> 14 (1996): 96-123.<br />
<br />
Janzen, Bill. "Osler Mission Chapel: History." Web. 4 December 2013. http://www.oslermissionchapel.com/history/.<br />
= Additional Information =<br />
'''Address''': Box 160, Osler, SK S0K 3A0<br />
<br />
'''Location''': 6th Avenue and 1st Street, Osler SK<br />
<br />
'''Phone''': 306-230-4656<br />
<br />
'''Website''': [http://www.oslermissionchapel.com/ Osler Mission Chapel]<br />
<br />
'''Denominational Affiliation''':<br />
<br />
[http://www.chortitzer.com/ Chortitzer Mennonite Conference]<br />
{{GAMEO_footer|hp=|date=March 2024|a1_last=Thiessen|a1_first=Richard D.|a2_last=Wiebe|a2_first=Victor G.}}<br />
[[Category:Churches]]<br />
[[Category:Christian Mennonite Conference Congregations]]<br />
[[Category:Saskatchewan Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Callsbeck_Fellowship_Chapel_(Winnipeg,_Manitoba,_Canada)&diff=178368Callsbeck Fellowship Chapel (Winnipeg, Manitoba, Canada)2024-03-04T08:15:14Z<p>RichardThiessen: Updated article.</p>
<hr />
<div>[[File:callsbeck0.jpg|400px|thumb|right|''Callsbeck Fellowship Chapel, Winnipeg, Manitoba<br /><br />
Source: [http://www.chortitzer.com/callsbeck-fellowship-chapel Church website]'']]<br />
In the 1960s the [[Chortitzer Mennonite Conference|Chortitzer Mennonite Conference]] planted a church in Winnipeg. Initially known as the Erin Street Mission Chapel, it became known as Callsbeck Fellowship Chapel after the completion of a new building in East Kildonan. The building served as a sanctuary, gymnasium, and auditorium. All services were in English.<br />
<br />
The church was still active in 2019 but by 2024 it had permanently closed.<br />
= Bibliography =<br />
Chortitzer Mennonite Conference. "Callsbeck Fellowship Chapel." Web. 3 July 2010. [http://www.chortitzer.com/index.php http://www.chortitzer.com/index.php?option=com_content&amp;view=article&amp;id=34:callsbeck-fellowship-chapel&amp;catid=29:web-pages&amp;Itemid=1].<br />
= Additional Information =<br />
'''Location''': 1445 Callsbeck Avenue, Winnipeg, Manitoba<br />
<br />
'''Website''': [http://www.chortitzer.com/callsbeck-fellowship-chapel Callsbeck Fellowship Chapel]<br />
{{GAMEO_footer|hp=|date=March 2024|a1_last=Thiessen|a1_first=Richard D|a2_last=|a2_first=}}<br />
[[Category:Churches]]<br />
[[Category:Christian Mennonite Conference Congregations]]<br />
[[Category:Manitoba Congregations]]<br />
[[Category:Canadian Congregations]]<br />
[[Category:Extinct Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Jantzen,_Aron_J._(1899-1985)&diff=178348Jantzen, Aron J. (1899-1985)2024-02-23T04:43:41Z<p>RichardThiessen: Added hyperlink.</p>
<hr />
<div>[[File:JantzenAron.jpg|250px|thumb|right|''Aron Jantzen.<br /><br />
Source: Bethel Mennonite Church 1936-1980, p. 18 '']]<br />
Aron J. Jantzen: minister; born 12 August 1899 (30 July Julian calendar) in Franztal, [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna Colony]], South [[Russia|Russia]], the second of three sons of Rev. Johann D. (b. 13 February 1874) and Elisabeth (Rempel) Jantzen (13 May 1873 - 31 January 1941). He was baptized on 11 May 1918 in [[Karassan Mennonite Church (Simferopol, Crimea, Ukraine)|Karassan]], [[Crimea (Ukraine)|Crimea]], and married Katharina "Tina" Wiens (25 May 1899, Danilovka, Crimea – 3 January 1968, British Columbia, Canada) in Isapuato, [[Mexico|Mexico]] on 18 May 1925. She was the daughter of Johann and Susanna (Unruh) Wiens. They had three sons and two daughters: Wilmar, John, Leonard, Irene and Dora. Aron died 30 August 1985 in [[Abbotsford (British Columbia, Canada)|Abbotsford]], BC.<br />
<br />
Aron Jantzen was born and educated in Russia and immigrated with his parents to [[Mexico|Mexico]] in 1924, where he married Tina. They and his parents moved to Winnipeg, Manitoba in 1926 and relocated to Moosomin, Saskatchewan before their move to Yarrow, BC in 1928. In 1934 the Jantzens along with seven other families purchased land in the Coghlan area of Langley, BC.<br />
<br />
Jantzen was ordained to the ministry on 28 July 1935 by [[Bahnmann, Nicolai W. (1879-1945) &amp; Bahnmann, Meta Regier (1887-1975)|N. W. Bahnmann]]. He along with [[Dueck, Heinrich H. (1904-1995)|H. H. Dueck]] and [[Baerg, Jacob J. (1890-1978)|Jacob J. Baerg]] provided leadership in the Coghlan Mennonite Church (later [[Bethel Mennonite Church (Langley, British Columbia, Canada)|Bethel Mennonite Church]]), which included serving as choir director and as Sunday school teacher. When Bahnmann started the Coghlan Bible School, Jantzen served as one of the instructors in 1939-40. In terms of the larger provincial conference, Jantzen served on several occasions as the vice-chair of the conference in 1946, 1947 and 1951 and as the secretary for the Conference of Ministers from 1937 to 1944 and again in 1947 and 1948.<br />
<br />
Jantzen's ministry extended beyond the Coghlan/Aldergrove area to the Mennonites in Abbotsford. He often pedaled his bicycle to Abbotsford on Sunday morning regardless of the weather conditions, and it was not unusual for him to ride a bicycle all the way to Vancouver, Sardis or Yarrow on Sunday mornings.<br />
<br />
Jantzen retired towards the end of the 1960s.<br />
= Bibliography =<br />
<em class="gameo_bibliography"> Bethel Mennonite Church: 1936-1980</em>. Aldergrove: Bethel Mennonite Church, n.d.<br />
<br />
<em class="gameo_bibliography"> Bethel Mennonite Church: 1980-1986</em>. Aldergrove: Bethel Mennonite Church, 1987.<br />
<br />
<em class="gameo_bibliography"> Der Bote</em> (23 January 1968): 12; (6 November 1985): 7.<br />
{{GAMEO_footer|hp=|date=July 2005|a1_last=Thiessen|a1_first=Richard D|a2_last= |a2_first= }}<br />
[[Category:Persons]]<br />
[[Category:Ministers]]<br />
[[Category:Bethel Bible Institute Faculty and Staff]]<br />
[[Category:Mennonite Church British Columbia Ministers]]</div>RichardThiessenhttps://gameo.org/index.php?title=Jantzen,_Aron_J._(1899-1985)&diff=178347Jantzen, Aron J. (1899-1985)2024-02-23T04:42:55Z<p>RichardThiessen: Added category.</p>
<hr />
<div>[[File:JantzenAron.jpg|250px|thumb|right|''Aron Jantzen.<br /><br />
Source: Bethel Mennonite Church 1936-1980, p. 18 '']]<br />
Aron J. Jantzen: minister; born 12 August 1899 (30 July Julian calendar) in Franztal, [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna Colony]], South [[Russia|Russia]], the second of three sons of Rev. Johann D. (b. 13 February 1874) and Elisabeth (Rempel) Jantzen (13 May 1873 - 31 January 1941). He was baptized on 11 May 1918 in [[Karassan Mennonite Church (Simferopol, Crimea, Ukraine)|Karassan]], [[Crimea (Ukraine)|Crimea]], and married Katharina "Tina" Wiens (25 May 1899, Danilovka, Crimea – 3 January 1968, British Columbia, Canada) in Isapuato, [[Mexico|Mexico]] on 18 May 1925. She was the daughter of Johann and Susanna (Unruh) Wiens. They had three sons and two daughters: Wilmar, John, Leonard, Irene and Dora. Aron died 30 August 1985 in Clearbrook, BC.<br />
<br />
Aron Jantzen was born and educated in Russia and immigrated with his parents to [[Mexico|Mexico]] in 1924, where he married Tina. They and his parents moved to Winnipeg, Manitoba in 1926 and relocated to Moosomin, Saskatchewan before their move to Yarrow, BC in 1928. In 1934 the Jantzens along with seven other families purchased land in the Coghlan area of Langley, BC.<br />
<br />
Jantzen was ordained to the ministry on 28 July 1935 by [[Bahnmann, Nicolai W. (1879-1945) &amp; Bahnmann, Meta Regier (1887-1975)|N. W. Bahnmann]]. He along with [[Dueck, Heinrich H. (1904-1995)|H. H. Dueck]] and [[Baerg, Jacob J. (1890-1978)|Jacob J. Baerg]] provided leadership in the Coghlan Mennonite Church (later [[Bethel Mennonite Church (Langley, British Columbia, Canada)|Bethel Mennonite Church]]), which included serving as choir director and as Sunday school teacher. When Bahnmann started the Coghlan Bible School, Jantzen served as one of the instructors in 1939-40. In terms of the larger provincial conference, Jantzen served on several occasions as the vice-chair of the conference in 1946, 1947 and 1951 and as the secretary for the Conference of Ministers from 1937 to 1944 and again in 1947 and 1948.<br />
<br />
Jantzen's ministry extended beyond the Coghlan/Aldergrove area to the Mennonites in Abbotsford. He often pedaled his bicycle to Abbotsford on Sunday morning regardless of the weather conditions, and it was not unusual for him to ride a bicycle all the way to Vancouver, Sardis or Yarrow on Sunday mornings.<br />
<br />
Jantzen retired towards the end of the 1960s.<br />
= Bibliography =<br />
<em class="gameo_bibliography"> Bethel Mennonite Church: 1936-1980</em>. Aldergrove: Bethel Mennonite Church, n.d.<br />
<br />
<em class="gameo_bibliography"> Bethel Mennonite Church: 1980-1986</em>. Aldergrove: Bethel Mennonite Church, 1987.<br />
<br />
<em class="gameo_bibliography"> Der Bote</em> (23 January 1968): 12; (6 November 1985): 7.<br />
{{GAMEO_footer|hp=|date=July 2005|a1_last=Thiessen|a1_first=Richard D|a2_last= |a2_first= }}<br />
[[Category:Persons]]<br />
[[Category:Ministers]]<br />
[[Category:Bethel Bible Institute Faculty and Staff]]<br />
[[Category:Mennonite Church British Columbia Ministers]]</div>RichardThiessenhttps://gameo.org/index.php?title=Enss,_Bruno_(1899-1967)&diff=178346Enss, Bruno (1899-1967)2024-02-23T04:41:30Z<p>RichardThiessen: Added categories.</p>
<hr />
<div>Bruno Enss: farmer and minister; born 3 July 1899 in [[Tiegenhagen (Pomeranian Voivodeship, Poland)|Tiegenhagen]], West Prussia. Bruno was the son of Johann Enss (24 February 1860 – 5 October 1938) and Catharina (Bergthold) Enss (26 October 1860 – 24 January 1940). He had two surviving siblings, Louise and Anna. Bruno married Helene Hinz (30 May 1898, Neuteicherwalde, West Prussia - 21 May 1989, Winnipeg, Manitoba) on 26 October 1920 in [[Reimerswalde (Pomeranian Voivodeship, Poland)|Reimerswalde]], West Prussia. She was the daughter of Johann and Maria (Janzen) Hinz. They had three children: Georg, Günter and Magdalena. Georg at age 21 and Günter at age 16 both died while serving in the German army during [[World War (1939-1945) - Germany|World War II]]. Bruno died of a stroke on 27 October 1967 after undergoing a stomach operation in Winnipeg, Manitoba, Canada. Bruno was survived by his wife, Helene, daughter and husband Magdalena and Erwin Strempler, and two grandchildren.<br />
<br />
Bruno Enss grew up in Reimerswalde, West Prussia and was baptized in the [[Ladekopp (Pomeranian Voivodeship, Poland)|Ladekopp Mennonite Church]] in 1914. He attended the <em>Berufsschule für Landwirtschaft</em> (Vocational School for Agriculture) in [[Marienburg (Pomeranian Voivodeship, Poland)|Marienburg]], West Prussia, and upon graduation, purchased his own farm at the age of 21 and took up farming.<br />
<br />
Enss was ordained as a minister in the church in [[Tiege (Pomeranian Voivodeship, Poland)|Tiege]] in 1934 and ordained as elder of the [[Orlofferfelde (Pomeranian Voivodeship, Poland)|Orlofferfelde]] Mennonite Church in 1935. He served until 1945, when Bruno and his family fled from their home upon the advance of Soviet troops into the area. Bruno and his family moved west through the Danzig Werder and ended at the Baltic Sea, where they were able to board a ship. Although the ship was under constant attack by air and submarine torpedoes, they arrived safely in Copenhagen, Denmark in April 1945.<br />
<br />
At first the Enss family along with many other refugees was housed in a school in Copenhagen before being dispersed to various refugee camps throughout [[Denmark|Denmark]]. For the next four years the family lived in four different camps. Bruno tried to meet the spiritual and physical needs of fellow Mennonite refugees, and as a member of the clergy, was permitted to leave the camp to visit the sick. He was also given access to the refugee lists from the various camps and was able to reunite separated families.<br />
<br />
During this time Bruno met [[Janzen, Henry H. (1901-1975)|Henry H. Janzen]], who was ministering to refugees while serving under [[Mennonite Central Committee (International)|Mennonite Central Committee]] (MCC). Through Janzen, the Enss family was sponsored by a family in Manitoba, Canada, and they were able to immigrate to Canada in June 1949.<br />
<br />
Bruno studied at [[Mennonite Brethren Bible College (Winnipeg, Manitoba, Canada)|Mennonite Brethren Bible College]] in Winnipeg, Manitoba for three years from 1949 until 1952, where H. H. Janzen was president. Although these years were not easy economically, Enss considered them to be his best years, particularly since he was able to receive a deeper view of the truths of God revealed through Jesus Christ. Enss served various Mennonite communities in Manitoba during his first few years in Canada, as well as in other provinces of Canada. <br />
<br />
Enss served for seven months as an evangelist and teacher in [[South America|South America]] in 1953 and 1954. Upon his return to Canada, Enss moved to the province of British Columbia in 1954 where he served as leading minister in the [[River of Life Church (Chilliwack, British Columbia, Canada)|First Mennonite Church Greendale]] for eight and a half years from 1954 until 1963. Bruno concluded his ministry as elder and leading minister at [[Springfield Heights Mennonite Church (Winnipeg, Manitoba, Canada)|Springfield Heights Mennonite Church]] in Winnipeg, where he served as elder from 1964 until 1967.<br />
<br />
Enss was known for his positive nature and love and enthusiasm for the church. His sense of humor opened many doors for him as well. He visited church members on a regular basis and his messages were sincere and Scripture-based. He loved young people and baptisms were always a highlight for him. His motto was: "Be ye reconciled to God" ("Lasset euch versöhnen mit Gott.").<br />
= Bibliography =<br />
<em>Der Bote</em> (14 November 1967): 6; (7 June 1989): 6.<br />
<br />
<em>A History of the First Mennonite Church, Greendale, B.C.</em> Greendale, BC: First Mennonite Church Greendale, 1976.<br />
<br />
<em>Die Mennonitische Rundschau</em> (8 November 1967): 1-3.<br />
<br />
Peters, Gerhard I. <em>Remember Our Leaders: Conference of Mennonites in Canada, 1902-1977</em>. Clearbrook, BC: Mennonite Historical Society of British Columbia, 1982.<br />
<br />
Strempler, Erwin. "Bruno Enss." Personal e-mail (27 October 2009).<br />
<br />
Strempler, Magdalena. "Bruno Enss." Personal e-mail (9 November 2009).<br />
{{GAMEO_footer|hp=|date=August 2010|a1_last=Thiessen|a1_first=Richard D|a2_last= |a2_first= }}<br />
[[Category:Persons]]<br />
[[Category:Ministers]]<br />
[[Category:Mennonite Church Canada Ministers]]<br />
[[Category:Mennonite Church Manitoba Ministers]]<br />
[[Category:Mennonite Church British Columbia Ministers]]</div>RichardThiessenhttps://gameo.org/index.php?title=Martens,_Wilhelm_Gerhard_(1892-1976)&diff=178345Martens, Wilhelm Gerhard (1892-1976)2024-02-23T04:40:47Z<p>RichardThiessen: </p>
<hr />
<div>[[File:Martens_Wilhelm_G.jpg|300px|thumb|right|''Wilhem Martens. <br><br />
Photo: G.I. Peters, Remember our Leaders, p. 170.'']]<br />
Wilhelm Martens may have moved fifteen times in adult life, but he managed to serve as ordained preacher from 1919 to 1974, as Elder (<em>Ältester) </em>from 1931 to 1974, as a leader in the [[Mennonite Church Alberta|Conference of Mennonites in Alberta]] from 1931 to 1944, and as <em>[[Reiseprediger|Reiseprediger]]</em> (itinerant minister) in Alberta for many years. He helped organize a number of congregations: Chinook/Sedalia, in eastern Alberta, Coaldale and Vauxhall in southern Alberta, and he served Sardis and Chilliwack in British Columbia, and Niverville in Manitoba.<br />
<br />
Martens was born August 1892, in [[Landskrone (Molotschna Mennonite Settlement, Zaporizhia Oblast, Ukraine)|Landskrone]], [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna]], [[Taurida Guberniya (Ukraine)|Taurida Province]], in today's [[Ukraine|Ukraine]]. The youngest of seven children, he had elementary schooling in Landskrone, high school in Gnadenfeld, and pursued Teacher Training in Melitopol for two years. After teaching for three years he served in Kursk for several years as <em>Sanitäter </em>(medical orderly) before he was given an office job. After that mandatory service he took over a school in Blumenhof, [[Caucasus|Caucasus]], 1,600 kms from Landskrone.<br />
<br />
There he met and married Sarah Dirks on 14 April 1919. His wedding on a Sunday morning was followed by his election to the ministry in the afternoon. His preaching career, beginning in August 1919, was combined with teaching and this activity continued through the years of famine that characterized the first years of the Bolschevik regime in Russia.<br />
<br />
Wilhelm and Sarah Martens immigrated to Canada in 1924 where they spent the first winter in [[Tofield (Alberta, Canada)|Tofield]], [[Alberta (Canada)|Alberta]] and the next spring and summer on a farm in Namaka, east of Calgary. Though he attended [[Mennonite Collegiate Institute (Gretna, Manitoba, Canada) |Mennonite Collegiate Institute]], Gretna, Manitoba, in order to learn English and prepare for teaching in Canada, it is not clear that he ever took a school.<br />
<br />
During the early years of the Russländer migration, beginning in 1927, he found his calling in organizing congregations of Mennonites who adhered to the <em>[[Kirchliche Mennoniten|Kirchliche]] </em>(General Conference). His first church was the [[Neukirchner Mennonite Church (Chinook, Alberta, Canada)|Neukirchner Mennonite Church]] at Chinook/Sedalia where more than 40 Mennonite families had settled. He supported his family by farming a half section of land. In February 1929 at [[Didsbury (Alberta, Canada)|Didsbury]] he helped to bring widely scattered congregations in Alberta into the [[General Conference Mennonite Church (GCM)|General Conference Mennonite]] conference. In 1931 he was ordained again as Elder by <em>[[Toews, David (1870-1947)|Ältester ]]</em>[[Toews, David (1870-1947)|David Toews]], Rosthern. Wilhelm Martens served as chairman or vice-chairman of this [[Mennonite Church Alberta|Alberta Conference]] from 1931 to 1944.<br />
<br />
During this time he moved from Chinook in 1934 to the [[Coaldale Mennonite Church (Coaldale, Alberta, Canada)|Coaldale Mennonite Church]] where he served until 1938. From there he moved to the Vauxhall to help organize a new congregation, the [[Vauxhall Mennonite Church (Vauxhall, Alberta, Canada)|Vauxhall Mennonite Church]]. Though his ministry was characterized by frequent moves, he did justice to his eldership duties. For example, when the Chinook church dissolved, Martens officiated at the last wedding and performed the last baptism in that area in 1943 and 1944.<br />
<br />
In February 1946 he responded to a call from the [[River of Life Church (Chilliwack, British Columbia, Canada)|First Mennonite Church Greendale]] in Sardis, British Columbia. He served there until 1950, also preaching part-time in the [[Chilliwack Mennonite Church (Chilliwack, British Columbia, Canada)|Chilliwack Mennonite Church]] and serving in the leadership of the [[Mennonite Church British Columbia|Conference of United Mennonite Churches of British Columbia]]. In 1951 he returned to Vauxhall where his wife Sarah died unexpectedly in 1953, Martens retired for a short while to Rosemary where his two daughters Elsie (Mrs. John) Janzen and Agnes (Mrs. Peter) Janzen lived. But even there, as Elder, he preached in the churches at Rosemary, Gem, and Vauxhall on a part-time basis until 1956.<br />
<br />
His second marriage in 1956 to Helen Reimer, a widow living in Calgary, brought him to [[First Mennonite Church (Calgary, Alberta, Canada)|First Mennonite Church]] where he served as "lay minister." From Calgary, the Martens moved to Chilliwack, BC, where Helen became ill and passed away in 1959. In 1963, he married another widow, Katherine Kasdorf of Winnipeg and moved there. While in Winnipeg he was asked in 1965 to go to [[Chihuahua (Mexico)|Chihuahua]], Mexico, at age 73 to teach some classes in German. He and Katherine enjoyed the experience. The returned to Winnipeg where they lived between 1966 and 1969. After preaching in the church at Niverville, Manitoba from 1969 to 1974, they retired and moved to Winnipeg.<br />
<br />
As to Wilhelm Martens' personality, Ann Harder, Edmonton, formerly Vauxhall, described him as "a tireless, even restless man—always on the go and wherever he went, found a way to be useful." He seemed to be "more progressive than some of his peers—a man of action rather than philosophy." He had a "generous smile" which made him popular. "Never at a loss for words, he enjoyed meeting people, whether on the street, bus, or train, wherever." He passed away suddenly on 11 January 1976.<br />
= Bibliography =<br />
Dyck, C. L. <em>The Mennonite Conference of Alberta: A History of its Churches and Institutions</em>. Edmonton, AB: Conference of Mennonites in Alberta, 1981.<br />
<br />
Harder, Ann. (Edmonton). Unpublished biographical sketch, based on her personal knowledge; an interview with Henry Martens, February, 2002; and information supplied by Elsie (Martens) Janzen, Rosemary, Alberta; Harder’s conference records were unidentified.<br />
<br />
Peters, G. I. <em>Remember Our Leaders</em>. Abbotsford, BC: Mennonite Historical Society of British Columbia, 1982.<br />
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[[Category:Mennonite Church Alberta Ministers]]<br />
[[Category:Mennonite Church British Columbia Ministers]]<br />
[[Category:Conference Leaders]]<br />
[[Category:Mennonite Church Alberta Leaders]]</div>RichardThiessenhttps://gameo.org/index.php?title=Swift_Current_Bible_Institute_(Swift_Current,_Saskatchewan,_Canada)&diff=178344Swift Current Bible Institute (Swift Current, Saskatchewan, Canada)2024-02-23T04:39:02Z<p>RichardThiessen: </p>
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<div>Swift Current Bible Institute, located at 510 Cheadle Street East, [[Swift Current (Saskatchewan, Canada)|Swift Current]], Saskatchewan, was founded in 1936 by [[Bahnmann, Nicolai W. (1879-1945) &amp; Bahnmann, Meta Regier (1887-1975)|Nicolai Bahnmann]] through and under the direction of Bishop [[Toews, David (1870-1947)|David Toews]] for the [[General Conference Mennonite Church (GCM)|General Conference of Mennonites]] of Canada. In 1955 the plant consisted of three buildings—a residence for the principal, a building used for administration, classrooms, girls' dormitory, and kitchen and dining room, and a building for teachers' residence and men's dormitory. The term of the Institute is about 5.5 months; the course consists of the regular Evangelical Teacher Training Association subjects and Mennonite history, missions, catechism, etc. There are no educational requirements for admission. It is governed by an executive committee of six members and a board of directors of fourteen members. In 1957 the principal was Werner Zacharias; the staff consisted of three full-time teachers, and the enrollment was 34.<br />
<br />
In 1996 the two supporting conferences, the [[Mennonite Church Saskatchewan|Conference of Mennonites in Saskatchewan]] and the [[Mennonite Church Alberta|Conference of Mennonites in Alberta]], decided to no longer financially support the school due to low enrollment, and as a result the school was closed. In 1997 the building was sold to the [[Swift Current Evangelical Mennonite Church (Swift Current, Saskatchewan, Canada)|Swift Current Evangelical Mennonite Church]] and most of the library was sent to schools and churches in Ukraine.<br />
= Bibliography =<br />
''Mennonite Brethren Herald'' (April 19, 1996), (June 27, 1997).<br />
{{GAMEO_footer|hp=Vol. 4, p. 669|date=June 2008|a1_last=Zacharias|a1_first=Werner|a2_last=|a2_first=}}<br />
[[Category:Bible Schools]]</div>RichardThiessenhttps://gameo.org/index.php?title=Bahnmann,_Nicolai_W._(1879-1945)_%26_Bahnmann,_Meta_Regier_(1887-1975)&diff=178343Bahnmann, Nicolai W. (1879-1945) & Bahnmann, Meta Regier (1887-1975)2024-02-23T04:37:53Z<p>RichardThiessen: Added categories.</p>
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<div>[[File:BahnmannNicolai.jpg|300px|thumb|right|''Meta &amp; Nicolai Bahnmann.<br /><br />
Source: History of the First Mennonite Church Greendale BC, p. 39 '']]<br />
Nicolai W. Bahnmann: minister, teacher and evangelist; born 12 February 1879 in Rudnerweide, [[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna ]]Mennonite Settlement, South [[Russia|Russia]], the second of eleven children of Heinrich P. Bahnmann (29 October 1852 - 19 June 1906) and Katarina (Wiens) Bahnmann (20 March 1859 - 24 May 1936). Meta Clara Regier (5 July 1887 - 26 April 1975) of Rueckenau, ([[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna]], South Russia) his wife to be, was the daughter of Elder [[Regier, Peter (1851-1925)|Peter Regier (1851-1925)]] and Anna (Enss) Regier (1855-1914).<br />
<br />
Soon after Nicolai's birth his family moved to Berdjansk where Nicolai spent his pre-teen years. The family then moved to Katharinorka in 1891. As a child Nicolai found his school studies a pleasure. Although the youngest in his class he was always a top student. During his teacher's examinations he developed acute eye problems and had to spend six weeks in a dark room. In spite of this setback he passed all his tests. However, his health was never very good. Bahnmann graduated from the Halbstadt Pedagogical College as a certified teacher. He also studied at the missionary seminary in [[Basel (Switzerland)|Basel]], [[Switzerland|Switzerland]]. While he was still a young man, the church recognized his ministry gifts. He preached his first sermon on Psalm 23 just prior to his 20th birthday. He was baptized on 3 June 1898 in Schoenfeld, South Russia, by Elder Toews.<br />
<br />
The Bahnmann family immigrated to the [[United States of America|United States]] in 1903, briefly residing with relatives in [[Mountain Lake (Minnesota, USA)|Mountain Lake, Minnesota]]. In the spring of 1904 the family resettled to [[Waldheim (Saskatchewan, Canada)|Waldheim]], [[Saskatchewan (Canada)|Saskatchewan]], where they took up a homestead. During these years Nicolai attended [[Bethel College (North Newton, Kansas, USA)|Bethel College]], [[Kansas (USA)|Kansas]]. In 1910 the [[Eigenheim Mennonite Church (Rosthern, Saskatchewan, Canada)|Eigenheim, Saskatchewan ]]congregation ordained him as an evangelist.<br />
<br />
When Meta was 6 years old, her family migrated to [[Canada|Canada]], arriving at [[Gretna (Manitoba, Canada)|Gretna]], [[Manitoba (Canada)|Manitoba]] on 6 July 1893. In 1894 the Regiers moved to Saskatchewan to homestead in Tiefengrund, Saskatchewan, then still part of the North West Territories. Meta was a hardy soul, offering much assistance to her parents in these pioneering conditions. On 4 June 1904 she was baptized by her father, Peter Regier, and joined the [[Rosenort Mennonite Church Group (Saskatchewan, Canada)|Rosenort Mennonite Church]].<br />
<br />
Nicolai and Meta Bahnmann were married on 26 March 1908 in Laird, Saskatchewan. Between 1908 and 1928 she gave birth to twelve children: Helmut, Hilda, Waldo, Elfriede, Irma, Hertha, Olga, Henry, Wilfred, Arthur, Edna and Orlando.<br />
<br />
As a result of an accident in March 1910, Nicolai was in a coma for three days. This mishap sharpened his zeal for Christian ministry. However, the cold [[Saskatchewan (Canada)|Saskatchewan]] climate aggravated his delicate health. On doctor's advice, the Bahnmanns moved to Pasadena, [[California (USA)|California]], where in April 1912 Nicolai accepted a pastorate in a Methodist church. In August 1915 they returned to Hague. Nicolai received strong affirmation for his ministry and was ordained by his father-in-law, Elder Peter Regier, on 12 September 1915.<br />
<br />
In 1922 Nicolai was invited to accept a pastorate in [[Pretty Prairie First Mennonite Church (Pretty Prairie, Kansas, USA)|Pretty Prairie]], Kansas, where he enjoyed six years of productive service. On 21 October 1922 he was ordained to eldership by [[Voth, Henry R. (1855-1931)|Elder H. R. Voth]].<br />
<br />
Towards the end of the 1920s Mennonite communities were beginning to emerge in southwestern [[British Columbia (Canada)|British Columbia]] (BC). The warmer climate along with numerous ministry opportunities became irresistible to the Bahnmanns, resulting in a move to BC. In short order, Nicolai became instrumental in founding the First Mennonite congregations in both [[Yarrow United Mennonite Church (Chilliwack, British Columbia, Canada)|Yarrow]] and [[River of Life Church (Chilliwack, British Columbia, Canada)|Greendale]].<br />
<br />
From December 1934 to January 1936 Nicolai lived in [[Alberta (Canada)|Alberta]] to serve the Herrnhuter Brüdergemeine (Moravian Church). Between 1936 and 1938 Nicolai was active as an itinerant minister ([[Reiseprediger|Reiseprediger]]) among Saskatchewan Mennonites. He ministered in various Mennonite communities, including [[Waldheim (Saskatchewan, Canada)|Waldheim]], Hague, Osler, Warman, Aberdeen, and Swift Current. He also taught evening Bible courses in Swift Current where he was instrumental in founding the [[Swift Current Bible Institute (Swift Current, Saskatchewan, Canada)|Swift Current Bible Institute]].<br />
<br />
By 1938 the expanding Mennonite congregations in British Columbia required additional pastoral care. In response Nicolai accepted an appointment as the provincial itinerant minister (Reiseprediger.) At the same time he began teaching Bible courses during the winter months, and subsequently founded the Coghlan Bible School in 1939, which later became the [[Bethel Bible Institute (Abbotsford, British Columbia, Canada)|Bethel Bible Institute]] after relocating to Clearbrook, BC. Owing to his leadership gifts, Bahnmann was elected chairman of the [[Mennonite Church British Columbia|BC Mennonite Church]] provincial conventions in 1939 and 1940. He was known to be an excellent preacher, endowed with a near-photographic memory. In 1944 the Coghlan (now [[Bethel Mennonite Church (Langley, British Columbia, Canada)|Bethel]]) Mennonite church called him to be their elder.<br />
<br />
By 1942 Nicolai experienced ministry burnout. For a change of pace he took up employment as a night orderly in the Vancouver General Hospital. Nicolai died 4 February 1945 in Vancouver, BC.<br />
<br />
Meta's zeal and giftedness was appreciated throughout the Conference, especially in espousing women's ministry and missions. In 1939 she gave leadership to forming the BC Women In Mission [<em>Frauenkonferenz</em>], an organization she led for 20 years.<br />
<br />
After her husband died, Meta joined the [[Mountainview Mennonite Church (Vancouver, British Columbia, Canada)|Mountainview Mennonite Church]] in [[Vancouver (British Columbia, Canada)|Vancouver]]. Characteristically, she soon became active in various local church ministries, and particularly in home and hospital visitations. By 1970 Meta's failing health resulted in a relocation to the Valhaven Rest Home in [[Abbotsford (British Columbia, Canada)|Abbotsford]]. She died in Abbotsford on 26 April 1975.<br />
<br />
Throughout their lives Nicolai and Meta Bahnmann were spiritual pioneers among Mennonites in [[Saskatchewan (Canada)|Saskatchewan]] and [[British Columbia (Canada)|British Columbia]].<br />
= Bibliography =<br />
<em>Bethel Mennonite Church: 1936-1980</em>. Aldergrove, BC: Bethel Mennonite Church, n.d.<br />
<br />
<em>Der Bote</em> (16 March 1976): 10; (23 March 1976): 6.<br />
<br />
<em>A History of the First Mennonite Church Greendale B.C.</em> Greendale, BC.: First Mennonite Church Greendale, 1976.<br />
<br />
''Mennonitische Rundschau'' (25 April 1945): 3-4.<br />
<br />
Peters, Gerhard I. <em>Remember Our Leaders: Conference of Mennonites in Canada</em>. Clearbrook, BC: The Mennonite Historical Society of British Columbia, 1982.<br />
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[[Category:Evangelists]]<br />
[[Category:Bethel Bible Institute Faculty and Staff]]<br />
[[Category:Mennonite Church Canada Ministers]]<br />
[[Category:Mennonite Church British Columbia Ministers]]</div>RichardThiessenhttps://gameo.org/index.php?title=Froese,_Peter_(1908-1994)&diff=178342Froese, Peter (1908-1994)2024-02-23T04:34:33Z<p>RichardThiessen: Added categories.</p>
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<div>[[File:FroesePeter.jpg|300px|thumb|right|''Peter & Tina Froese.<br /><br />
Source: Mennonite Historical Society of BC Archives: S20.2-2010.087.006.'']]<br />
Peter Froese: pastor and farmer; born 25 March 1908 in Rosengart, [[Chortitza Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Chortitza Mennonite Settlement ]], South [[Russia|Russia]] to Johann Froese (25 October 1876 - 23 January 1920) and Maria (Driediger) Froese (12 April 1876 - 20 April 1914). He was the fourth child in a family of three sons and two daughters. On 16 June 1934 Peter married Tina (Allert) Penner (29 October 1909 - 2 August 1989, Mission, British Columbia, Canada), daughter of Franz and Katharina Allert of Elizabethal, Chortiza, in [[Tofield (Alberta, Canada)|Tofield]], [[Alberta (Canada)|Alberta]]. Peter and Tina had eight children: Wanda, Rudy, Werner, Victor, Terrance, Eric, Lillian and Arnold. Peter died 12 July 1994 at the Menno Home, Abbotsford, British Columbia.<br />
<br />
In 1926 Peter Froese immigrated to [[Canada|Canada]] with his younger brother, first settling in southwest [[Manitoba (Canada)|Manitoba]]. On 30 June 1929 he was baptized by Elder J. P. Klassen near Willen, Manitoba, and became a member of the [[Schoenwiese Mennonite Church group (Manitoba)|Schoenwieser Mennonite Church]] in Winnipeg, Manitoba. In 1930 Peter moved to New Brigdon, Alberta, and lived in Ryley near Tofield, Alberta from 1933 until 1947 when Peter and his family moved to Mission, British Columbia (BC). He retired to Abbotsford, BC in 1985.<br />
<br />
The [[Russian Revolution and Civil War|Revolution in Russia]] disrupted the formal education Peter desired. His goal was to be a teacher. Following his move to Canada, opportunity for formal education ended. In the mid 1950s he was able to attend some sessional courses in [[Chicago (Illinois, USA)|Chicago]].<br />
<br />
Peter's first love and enjoyment was the Church. He was involved in the founding of Schoenseer Gemeinde ([[Tofield Mennonite Church (Tofield, Alberta, Canada)|Tofield Mennonite Church]]) in 1936. He was elected as a ministerial candidate in 1936 and ordained in 1939 by Elder [[Harder, Cornelius D. (1866-1946)|C.D. Harder]] of Rosemary, Alberta. Froese was the leading minister of the United Mennonite Church ([[Cedar Valley Mennonite Church (Mission, British Columbia, Canada)|Cedar Valley Mennonite]]) Mission, BC from 1948 until 1964. During the same period he was active in the [[Mennonite Church British Columbia|Conference of Mennonites of BC]] as chairman, vice chairman, and a member of the Missions Committee. For nine years he served on the board of [[Canadian Mennonite Bible College (Winnipeg, Manitoba, Canada)|Canadian Mennonite Bible College]] (now Canadian Mennonite University). Froese served congregations on an interim basis in Chilliwack and at [[River of Life Church (Chilliwack, British Columbia, Canada)|Greendale First Mennonite Church]] from 1967 until 1968. From 1968 until 1973 he served as the Conference of Mennonites in BC Conference Pastor.<br />
<br />
The principle focus of his life was to serve his Lord. His motto, "Here am I, send me" was exemplified in his openness to the active leading of the Holy Spirit. He read the Word of God desiring to share the message with the Church and the world. His preaching tended towards an inner dynamic, emphasizing evangelism and consistent spiritual living. During the 1950s, when many churches resisted changing from German to English, Froese embraced the linguistic transition, preaching his sermons in English in his later years.<br />
{{GAMEO_footer|hp=|date=July 2005|a1_last=Froese|a1_first=Werner|a2_last= |a2_first= }}<br />
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[[Category:Ministers]]<br />
[[Category:Mennonite Church Canada Ministers]]<br />
[[Category:Mennonite Church Alberta Ministers]]<br />
[[Category:Mennonite Church British Columbia Ministers]]</div>RichardThiessenhttps://gameo.org/index.php?title=Redekop,_Calvin_Wall_(1925-2022)&diff=178257Redekop, Calvin Wall (1925-2022)2024-02-07T06:52:04Z<p>RichardThiessen: Created article.</p>
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<div>__FORCETOC__<br />
__TOC__<br />
[[File:Redekop,Calvin.jpg|300px|thumb|right|''Calvin Redekop (1925-2022)'']]<br />
Calvin W. Redekop: teacher, author, and entrepreneur; born 19 September 1925 in Volt, [[Montana (USA)|Montana]] to Jacob Kasper Redekop (2 July 1900, Petrovka, Naumenko, South [[Russia]] – 20 July 1980, Minneapolis, [[Minnesota (USA)|Minnesota]]) and Katherine (Wall) Redekop (28 April 1901, [[Mountain Lake (Minnesota, USA)|Mountain Lake]], Minnesota – 25 February 1958, Mountain Lake, Minnesota). Calvin was the second of five children. His siblings were Rosa, Ella, Jacob, and Bertha. Calvin married Freda Naomi Pellman (7 July 1930, Richfield, Pennsylvania – 8 August 2011, [[Harrisonburg (Virginia, USA)|Harrisonburg]], Virginia), daughter of Leroy Pellman and Elizabeth (Lauver) Pellman, on 20 August 1955 in Harrisonburg, Virginia. Calvin and Freda had three children: William, Benjamin, and Frederick. Calvin died 20 July 2022, in his 97th year, in Harrisonburg, Virginia, and is buried in [[Weavers Mennonite Church (Harrisonburg, Virginia, USA)|Weavers Mennonite Church]] Cemetery in Rockingham County, Virginia. <br />
<br />
Calvin grew up on a farm in Montana and in 1937 the family moved to [[Dallas (Oregon, USA)|Dallas]], Oregon. Three years later the family relocated again to Mountain Lake, Minnesota where Calvin attended high school. <br />
<br />
Calvin received his BA in sociology from [[Goshen College (Goshen, Indiana, USA)|Goshen College]] in 1949, and thereafter completed his MA at the University of Minnesota and his PhD in Sociology and Anthropology at the University of Chicago in 1959. <br />
<br />
During his long life, Calvin bestrode the globe. In 1949 he joined [[Mennonite Central Committee (International)|Mennonite Central Committee]] and, for the first part of his assignment, was engaged as a peace witness in [[Alberta (Canada)|Alberta]], Canada. In 1950 he sailed for [[Europe]], where he became the PAX program organizer and [[Voluntary Service|Mennonite Voluntary Service]] director until December 1952. While in Europe, Calvin met Freda Pullman, serving with [[Menno Travel Service (Akron, Pennsylvania, USA)|Menno Travel]] in [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]], and they were married in 1955. <br />
<br />
Calvin’s academic career spanned 35 years, with teaching or administrative appointments at [[Hesston College (Hesston, Kansas, USA)|Hesston College]] (1955-1962); Earlham College (1962-1967); Goshen College (1967-1976); [[Tabor College (Hillsboro, Kansas, USA)|Tabor College]] (vice-president and dean) (1976-1978); and [[Conrad Grebel University College (Waterloo, Ontario, Canada)|Conrad Grebel College]] (1979-1990).<br />
<br />
Redekop was a prolific author, credited with 13 publications and a steady stream of articles in professional journals and church papers. His book publications include ''The Old Colony Mennonites'' (1969); ''Strangers Become Neighbors: Mennonite and Indigenous Relations in the Paraguayan Chaco'' (1981); ''Mennonite Society'' (1989); ''Mennonite Entrepreneurs'' (1995); ''Creation and the Environment: An Anabaptist Perspective on a Sustainable World'' (2000); and ''Power Authority and the Anabaptist Tradition'' (2001). His last publication was ''Service: The Path to Justice'' (2022).<br />
<br />
Calvin was a long-time supporter of [[Mennonite Economic Development Associates (MEDA)|Mennonite Economic Development Associates]] (MEDA) and its predecessors, becoming the founding editor of its journal, ''The Marketplace'', and serving in that role until 1985.<br />
<br />
As a means of combining his environmental zeal with real-world business acumen, Calvin became involved in several businesses. His first business venture was to join Excel Industries, Inc., a turf equipment company. He was also a founding member of Sunflower Energy Works in Kansas, one of the first solar energy companies in the state. Owing to his expertise, he served on the boards of other eco-based companies, including EnerSource, Secure Futures, and Wood Composites Inc.<br />
<br />
Calvin and his wife generously supported a variety of charitable causes, including several endowed scholarships for [[Eastern Mennonite University (Harrisonburg, Virginia, USA)|Eastern Mennonite University]] (EMU) undergraduate students. They also were active in establishing the Hubert R. and Mildred K. Pellman Endowed Literature Scholarship. In his later years, Calvin and his family created the JustPax Fund and Redekop Family Endowment, non-profit organizations that advanced economic, gender, and environmental justice. As a testament to his generosity, he was named a recipient of the 2017 Regional Journey Award from the Everence Office (a faith-based financial service) in Harrisonburg, Virginia. This award recognized his significant dedication to personal and professional stewardship. <br />
<br />
Owing to his restless mind, Calvin was sometimes known as the "holy disruptor." Critical thinking certainly endeared him as a frequently invited lecturer on university campuses. Through his publications, Redekop has left for posterity a rich legacy of contributions.<br />
<br />
=== Archives ===<br />
<br />
Calvin Redekop fonds. Mennonite Archives of Ontario. https://uwaterloo.ca/mennonite-archives-ontario/personal-collections/calvin-wall-redekop.<br />
<br />
= Bibliography =<br />
"Calvin Wall Redekop Obituary." Legacy Remembers. 22 July 2022. Web. 6 February 2024. https://www.legacy.com/us/obituaries/legacyremembers/calvin-redekop-obituary?id=35922312.<br />
<br />
"In Memoriam: Calvin ‘Cal’ Redekop." Eastern Mennonite University. 17 August 2022. Web. 6 February 2024. https://emu.edu/now/news/2022/in-memoriam-calvin-cal-redekop/.<br />
<br />
"We Mourn the Passing of Calvin Redekop." MEDA. 22 July 2022. Web. 6 February 2024. https://www.meda.org/news/we-mourn-the-passing-of-calvin-cal-redekop/.<br />
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[[Category:Persons]]<br />
[[Category:College/University Faculty and Staff]]<br />
[[Category:Business People]]<br />
[[Category:Tabor College Faculty and Staff]]<br />
[[Category:Goshen College Faculty and Staff]]<br />
[[Category:Hesston College Faculty and Staff]]<br />
[[Category:Conrad Grebel University College Faculty and Staff]]</div>RichardThiessenhttps://gameo.org/index.php?title=File:Redekop,Calvin.jpg&diff=178256File:Redekop,Calvin.jpg2024-02-07T06:37:18Z<p>RichardThiessen: Calvin Redekop (1925-2022)</p>
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<div>== Summary ==<br />
Calvin Redekop (1925-2022)</div>RichardThiessenhttps://gameo.org/index.php?title=Abbotsford_Community_Church_(Abbotsford,_British_Columbia,_Canada)&diff=178255Abbotsford Community Church (Abbotsford, British Columbia, Canada)2024-02-07T00:45:28Z<p>RichardThiessen: </p>
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<div>East Abbotsford Community Church began in the summer of 2003 when a group of families from [[Eben-Ezer Mennonite Church (Abbotsford, British Columbia, Canada)|Eben-Ezer Mennonite Church]], led by associate pastor David Hobson, left the church to form a new congregation. The desire of the new group was to form a congregation in eastern Abbotsford and they began their meetings in September 2003 at the Ramada Inn in eastern Abbotsford. In October 2004 the group began renting the [[Mennonite Educational Institute (Abbotsford, British Columbia, Canada)|Mennonite Educational Institute]] for their Sunday morning services. For the first few years, the congregation associated with [[Mennonite Church British Columbia|Mennonite Church British Columbia]] but did not formally join the conference. In 2007 the congregation chose not to participate in Mennonite Church British Columbia's recovenanting service, and on 3 May 2008 the congregation joined the [[British Columbia Conference of Mennonite Brethren Churches|British Columbia Conference of Mennonite Brethren Churches]]. The congregation later changed its name to Abbotsford Community Church.<br />
<br />
In 2015 the congregation had an average weekly attendance of 85, down from 120 in 2010.<br />
<br />
Dave Hobson was the founding pastor of the church, and served from 2003 until 2013. Steve Klassen served as lead pastor of the congregation from 2017 to 2023.<br />
= Bibliography =<br />
"New Congregation off to Exciting Start." ''Canadian Mennonite'' 8, no. 19 (October 4, 2004): [http://canadianmennonite.org/vol08-2004/8-19/localchurch.html http://canadianmennonite.org/vol08-2004/8-19/localchurch.html].<br />
= Additional Information =<br />
<strong>Meeting address</strong>: Mennonite Educational Institute Secondary School, 4081 Clearbrook Road, Abbotsford, BC<br />
<br />
<strong>Mailing address</strong>: c/o 36321 Country Place, Abbotsford BC V3G 1M2<br />
<br />
<strong> Phone</strong>: 604-504-0945<br />
<br />
'''Website''': [http://abbotsfordcommunitychurch.org/Home.html http://abbotsfordcommunitychurch.org/Home.html]<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
<span class="link-external">[http://www.bcmb.org/ British Columbia Conference of Mennonite Brethren Churches]</span> (2008-present)<br />
<br />
<span class="link-external">[http://www.mennonitebrethren.ca/ Canadian Conference of Mennonite Brethren Churches]</span> (2008-present)<br />
=== Abbotsford Community Church Membership ===<br />
{| class="wikitable"<br />
|-<br />
! Year <br />
! Members<br />
|-<br />
| 2010 <br />
| style="text-align: right;" | 79<br />
|-<br />
| 2015 <br />
| style="text-align: right;" | 70<br />
|-<br />
| 2020 <br />
| style="text-align: right;" | 46<br />
|}<br />
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[[Category:Churches]]<br />
[[Category:Mennonite Church British Columbia Congregations]]<br />
[[Category:British Columbia Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Abbotsford_Community_Church_(Abbotsford,_British_Columbia,_Canada)&diff=178254Abbotsford Community Church (Abbotsford, British Columbia, Canada)2024-02-07T00:28:56Z<p>RichardThiessen: </p>
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<div>East Abbotsford Community Church began in the summer of 2003 when a group of families from [[Eben-Ezer Mennonite Church (Abbotsford, British Columbia, Canada)|Eben-Ezer Mennonite Church]], led by associate pastor David Hobson, left the church to form a new congregation. The desire of the new group was to form a congregation in eastern Abbotsford and they began their meetings in September 2003 at the Ramada Inn in eastern Abbotsford. In October 2004 the group began renting the [[Mennonite Educational Institute (Abbotsford, British Columbia, Canada)|Mennonite Educational Institute]] for their Sunday morning services. For the first few years, the congregation associated with [[Mennonite Church British Columbia|Mennonite Church British Columbia]] but did not formally join the conference. In 2007 the congregation chose not to participate in Mennonite Church British Columbia's recovenanting service, and on 3 May 2008 the congregation joined the [[British Columbia Conference of Mennonite Brethren Churches|British Columbia Conference of Mennonite Brethren Churches]]. The congregation later changed its name to Abbotsford Community Church.<br />
<br />
In 2015 the congregation had an average weekly attendance of 85, down from 120 in 2010.<br />
<br />
Steve Klassen served as lead pastor of the congregation from 2017 to 2023.<br />
= Bibliography =<br />
"New Congregation off to Exciting Start." ''Canadian Mennonite'' 8, no. 19 (October 4, 2004): [http://canadianmennonite.org/vol08-2004/8-19/localchurch.html http://canadianmennonite.org/vol08-2004/8-19/localchurch.html].<br />
= Additional Information =<br />
<strong>Meeting address</strong>: Mennonite Educational Institute Secondary School, 4081 Clearbrook Road, Abbotsford, BC<br />
<br />
<strong>Mailing address</strong>: c/o 36321 Country Place, Abbotsford BC V3G 1M2<br />
<br />
<strong> Phone</strong>: 604-504-0945<br />
<br />
'''Website''': [http://abbotsfordcommunitychurch.org/Home.html http://abbotsfordcommunitychurch.org/Home.html]<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
<span class="link-external">[http://www.bcmb.org/ British Columbia Conference of Mennonite Brethren Churches]</span> (2008-present)<br />
<br />
<span class="link-external">[http://www.mennonitebrethren.ca/ Canadian Conference of Mennonite Brethren Churches]</span> (2008-present)<br />
=== Abbotsford Community Church Membership ===<br />
{| class="wikitable"<br />
|-<br />
! Year <br />
! Members<br />
|-<br />
| 2010 <br />
| style="text-align: right;" | 79<br />
|-<br />
| 2015 <br />
| style="text-align: right;" | 70<br />
|-<br />
| 2020 <br />
| style="text-align: right;" | 46<br />
|}<br />
{{GAMEO_footer|hp=|date=May 2023|a1_last=Thiessen|a1_first=Richard D|a2_last=|a2_first=}}<br />
<br />
[[Category:Churches]]<br />
[[Category:Mennonite Church British Columbia Congregations]]<br />
[[Category:British Columbia Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Map:Level_Ground_Mennonite_Church&diff=178244Map:Level Ground Mennonite Church2024-02-05T01:56:39Z<p>RichardThiessen: </p>
<hr />
<div><br />
{{#display_map:49.0313504,-122.3596652~Level Ground Mennonite Church~|height=600|zoom=15}}</div>RichardThiessenhttps://gameo.org/index.php?title=Map:The_Gathering_Church,_Abbotsford,_BC&diff=178243Map:The Gathering Church, Abbotsford, BC2024-02-05T01:54:25Z<p>RichardThiessen: </p>
<hr />
<div><br />
{{#display_map:49.0435788,-122.3371395~The Gathering Church, Abbotsford, BC~|height=600|zoom=15}}</div>RichardThiessenhttps://gameo.org/index.php?title=Gathering_Church,_The_(Abbotsford,_British_Columbia,_Canada)&diff=178242Gathering Church, The (Abbotsford, British Columbia, Canada)2024-02-05T01:52:04Z<p>RichardThiessen: /* Maps */</p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
[[File:Bakerview.jpg|350px|thumb|right|''The Gathering Church, Abbotsford<br /><br />
Source: D. Giesbrecht'']]<br />
The Bakerview [[Mennonite Brethren Church|Mennonite Brethren]] (MB) Church had its origin in the [[Clearbrook Mennonite Brethren Church (Abbotsford, British Columbia, Canada)|Clearbrook Mennonite Brethren Church]], which had grown quite large in the 1960s, nearing capacity. In addition there was strong interest among younger members to have all-English services. David H. Neumann collected the names of those who wished to form a new church. At the time it was decided that an organizational meeting would not be called until he had gathered the names of at least 75 members. On 2 March 1965, 88 members intent on forming a daughter church were called to meet with Pastor [[Thielman, Henry G. (1904-1985)|Henry Thielman]]. In response to these concerns church leaders decided to go ahead and plant a daughter church that would help to address these needs, contributing $15,000 towards the new congregation. <br />
<br />
After having one last communion service with Clearbrook MB, Bakerview began meeting at the Mennonite Brethren Bible Institute (now [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible College]]). Their first service was on 11 April 1965, and [[Neumann, David (1916-2001)|David H. Neumann]] was selected to lead the group. Most of the new members came from Clearbrook MB, while a significant number also came from [[South Abbotsford Church (Abbotsford, British Columbia, Canada)|South Abbotsford Mennonite Brethren Church]]. The church found that they were well equipped for ministry, having taken many Sunday school teachers and other active members with them from the mother congregation. The rapid growth of the church demanded a church building and by the end of 1965 a church had been built. It was dedicated in February of 1966.<br />
<br />
The church grew fourfold in the next ten years from 103 original members to 431 by 1975. Throughout these years the congregation was involved in international missions and community outreach. In 1985 the church started a Vietnamese ministry under the ministry leadership of Ken Ha, and by 1990 they had 45 in attendance, 20 of which were baptized Christians. Isaac Hernandez started the Spanish language ministry in May 1989 which eventually became the [[Bakerview Hispanic Church (Abbotsford, British Columbia, Canada)|Bakerview Hispanic Church]]. The congregation continues (in 2023) to meet at Bakerview.<br />
<br />
In 2010 the church had three Sunday services: a traditional service, a contemporary service, and a liturgical service. The congregation had 613 members and an average weekly attendance of 609.<br />
<br />
On the weekend of 10-12 April 2015 the congregation celebrated its 50th anniversary. In that year a number of members from the liturgical service left to form a new congregation, Valley CrossWay Church.<br />
<br />
By 2022 the congregation had experienced a significant decline in attendance to the point where they decided to have just one service. The church worked at creating a new vision for the congregation, and the church decided to relaunch itself on Pentecost Sunday in 2023. On 28 May 2023, the church formally celebrated its new name, The Gathering Church: A Jesus-Centred Community. At that time the church had 312 members, including 89 considered inactive.<br />
= Bibliography =<br />
''Canadian Mennonite'' (18 January 1966): 1; (1 February 1966): 9.<br />
<br />
Funk, Tony, ed. ''Bakerview Twenty Fifth Anniversary Pictoral Directory''. 1990.<br />
<br />
''Mennonite Brethren Herald'' (27 May 1988): 24; (8 January 1993): 22.<br />
<br />
''Mosaic of Grace: Bakerview 50 Years''. Abbotsford, BC: Bakerview Mennonite Brethren Church, 2015.<br />
= Additional Information =<br />
'''Address''': 2285 Clearbrook Road, Abbotsford BC V2T 2X4<br />
<br />
'''Phone''': 604-859-4611<br />
<br />
'''Website''': https://www.thegatheringchurch.ca/<br />
<br />
'''Instagram''' : https://www.instagram.com/thegathering.bc/<br />
<br />
'''YouTube''': https://www.youtube.com/@thegatheringchurchbc<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
[http://www.bcmb.org/ British Columbia Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[http://www.mennonitebrethren.ca/ Canadian Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[[General Conference of Mennonite Brethren Churches|General Conference of Mennonite Brethren Churches of North America]] (1965-2003)<br />
=== The Gathering Church Pastors ===<br />
{| class="wikitable"<br />
|-<br />
!Pastor<br />
!Years<br />
|-<br />
|[[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring]]<br />
| style="text-align:right;" |1966-1974<br />
|-<br />
|Peter Falk (interim)<br />
| style="text-align:right;" |1975<br />
|-<br />
|Ben Zerbe<br />
| style="text-align:right;" |1976-1981<br />
|-<br />
|Harry Heidebrecht<br />
| style="text-align:right;" |1982-1994<br />
|-<br />
|John H. Neufeld<br />
| style="text-align:right;" |1995-1999<br />
|-<br />
|Ross Johnston (interim)<br />
| style="text-align:right;" |1999-2000<br />
|-<br />
|Michael Dick<br />
| style="text-align:right;" |2000-2015<br />
|-<br />
|Ray Harris (interim)<br />
| style="text-align:right;" |2015-2017<br />
|-<br />
|Ron Toews (transitional)<br />
| style="text-align:right;" |2017-2018<br />
|-<br />
|Kerry Dyck<br />
| style="text-align:right;" |2018-2023<br />
|-<br />
|Christine Kampen (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Jonathan Simpson (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Brad Sumner<br />
| style="text-align:right;" |2024-present<br />
|}<br />
<br />
=== The Gathering Church Membership ===<br />
{| class="wikitable" style="text-align: right;"<br />
! Year<br />
! Members<br />
! Attendance<br />
|-<br />
|1965<br />
|113<br />
|<br />
|-<br />
|1971<br />
|367<br />
|<br />
|-<br />
|1975<br />
|431<br />
|<br />
|-<br />
|1980<br />
|469<br />
|<br />
|-<br />
|1985<br />
|550<br />
|<br />
|-<br />
|1990<br />
|633<br />
|<br />
|-<br />
|1995<br />
|724<br />
|<br />
|-<br />
|2000<br />
|690<br />
|<br />
|-<br />
|2006<br />
|694<br />
|<br />
|-<br />
|2010<br />
|613<br />
|609<br />
|-<br />
|2015<br />
|695<br />
|530<br />
|-<br />
|2020<br />
|359<br />
|135<br />
|}<br />
<br />
= Maps =<br />
[[Map:The Gathering Church, Abbotsford, BC|Map:The_Gathering_Church,_Abbotsford,_BC]]<br />
{{GAMEO_footer|hp=|date=February 2024|a1_last=Klix|a1_first=Waylon|a2_last=Friesen|a2_first=Hugo}}<br />
<br />
[[Category:Churches]]<br />
[[Category:British Columbia Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:General Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Gathering_Church,_The_(Abbotsford,_British_Columbia,_Canada)&diff=178241Gathering Church, The (Abbotsford, British Columbia, Canada)2024-02-05T01:51:33Z<p>RichardThiessen: /* Maps */</p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
[[File:Bakerview.jpg|350px|thumb|right|''The Gathering Church, Abbotsford<br /><br />
Source: D. Giesbrecht'']]<br />
The Bakerview [[Mennonite Brethren Church|Mennonite Brethren]] (MB) Church had its origin in the [[Clearbrook Mennonite Brethren Church (Abbotsford, British Columbia, Canada)|Clearbrook Mennonite Brethren Church]], which had grown quite large in the 1960s, nearing capacity. In addition there was strong interest among younger members to have all-English services. David H. Neumann collected the names of those who wished to form a new church. At the time it was decided that an organizational meeting would not be called until he had gathered the names of at least 75 members. On 2 March 1965, 88 members intent on forming a daughter church were called to meet with Pastor [[Thielman, Henry G. (1904-1985)|Henry Thielman]]. In response to these concerns church leaders decided to go ahead and plant a daughter church that would help to address these needs, contributing $15,000 towards the new congregation. <br />
<br />
After having one last communion service with Clearbrook MB, Bakerview began meeting at the Mennonite Brethren Bible Institute (now [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible College]]). Their first service was on 11 April 1965, and [[Neumann, David (1916-2001)|David H. Neumann]] was selected to lead the group. Most of the new members came from Clearbrook MB, while a significant number also came from [[South Abbotsford Church (Abbotsford, British Columbia, Canada)|South Abbotsford Mennonite Brethren Church]]. The church found that they were well equipped for ministry, having taken many Sunday school teachers and other active members with them from the mother congregation. The rapid growth of the church demanded a church building and by the end of 1965 a church had been built. It was dedicated in February of 1966.<br />
<br />
The church grew fourfold in the next ten years from 103 original members to 431 by 1975. Throughout these years the congregation was involved in international missions and community outreach. In 1985 the church started a Vietnamese ministry under the ministry leadership of Ken Ha, and by 1990 they had 45 in attendance, 20 of which were baptized Christians. Isaac Hernandez started the Spanish language ministry in May 1989 which eventually became the [[Bakerview Hispanic Church (Abbotsford, British Columbia, Canada)|Bakerview Hispanic Church]]. The congregation continues (in 2023) to meet at Bakerview.<br />
<br />
In 2010 the church had three Sunday services: a traditional service, a contemporary service, and a liturgical service. The congregation had 613 members and an average weekly attendance of 609.<br />
<br />
On the weekend of 10-12 April 2015 the congregation celebrated its 50th anniversary. In that year a number of members from the liturgical service left to form a new congregation, Valley CrossWay Church.<br />
<br />
By 2022 the congregation had experienced a significant decline in attendance to the point where they decided to have just one service. The church worked at creating a new vision for the congregation, and the church decided to relaunch itself on Pentecost Sunday in 2023. On 28 May 2023, the church formally celebrated its new name, The Gathering Church: A Jesus-Centred Community. At that time the church had 312 members, including 89 considered inactive.<br />
= Bibliography =<br />
''Canadian Mennonite'' (18 January 1966): 1; (1 February 1966): 9.<br />
<br />
Funk, Tony, ed. ''Bakerview Twenty Fifth Anniversary Pictoral Directory''. 1990.<br />
<br />
''Mennonite Brethren Herald'' (27 May 1988): 24; (8 January 1993): 22.<br />
<br />
''Mosaic of Grace: Bakerview 50 Years''. Abbotsford, BC: Bakerview Mennonite Brethren Church, 2015.<br />
= Additional Information =<br />
'''Address''': 2285 Clearbrook Road, Abbotsford BC V2T 2X4<br />
<br />
'''Phone''': 604-859-4611<br />
<br />
'''Website''': https://www.thegatheringchurch.ca/<br />
<br />
'''Instagram''' : https://www.instagram.com/thegathering.bc/<br />
<br />
'''YouTube''': https://www.youtube.com/@thegatheringchurchbc<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
[http://www.bcmb.org/ British Columbia Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[http://www.mennonitebrethren.ca/ Canadian Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[[General Conference of Mennonite Brethren Churches|General Conference of Mennonite Brethren Churches of North America]] (1965-2003)<br />
=== The Gathering Church Pastors ===<br />
{| class="wikitable"<br />
|-<br />
!Pastor<br />
!Years<br />
|-<br />
|[[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring]]<br />
| style="text-align:right;" |1966-1974<br />
|-<br />
|Peter Falk (interim)<br />
| style="text-align:right;" |1975<br />
|-<br />
|Ben Zerbe<br />
| style="text-align:right;" |1976-1981<br />
|-<br />
|Harry Heidebrecht<br />
| style="text-align:right;" |1982-1994<br />
|-<br />
|John H. Neufeld<br />
| style="text-align:right;" |1995-1999<br />
|-<br />
|Ross Johnston (interim)<br />
| style="text-align:right;" |1999-2000<br />
|-<br />
|Michael Dick<br />
| style="text-align:right;" |2000-2015<br />
|-<br />
|Ray Harris (interim)<br />
| style="text-align:right;" |2015-2017<br />
|-<br />
|Ron Toews (transitional)<br />
| style="text-align:right;" |2017-2018<br />
|-<br />
|Kerry Dyck<br />
| style="text-align:right;" |2018-2023<br />
|-<br />
|Christine Kampen (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Jonathan Simpson (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Brad Sumner<br />
| style="text-align:right;" |2024-present<br />
|}<br />
<br />
=== The Gathering Church Membership ===<br />
{| class="wikitable" style="text-align: right;"<br />
! Year<br />
! Members<br />
! Attendance<br />
|-<br />
|1965<br />
|113<br />
|<br />
|-<br />
|1971<br />
|367<br />
|<br />
|-<br />
|1975<br />
|431<br />
|<br />
|-<br />
|1980<br />
|469<br />
|<br />
|-<br />
|1985<br />
|550<br />
|<br />
|-<br />
|1990<br />
|633<br />
|<br />
|-<br />
|1995<br />
|724<br />
|<br />
|-<br />
|2000<br />
|690<br />
|<br />
|-<br />
|2006<br />
|694<br />
|<br />
|-<br />
|2010<br />
|613<br />
|609<br />
|-<br />
|2015<br />
|695<br />
|530<br />
|-<br />
|2020<br />
|359<br />
|135<br />
|}<br />
<br />
= Maps =<br />
[[Map:Bakerview MB Church, Abbotsford, BC|Map:The_Gathering_Church,_Abbotsford,_BC]]<br />
{{GAMEO_footer|hp=|date=February 2024|a1_last=Klix|a1_first=Waylon|a2_last=Friesen|a2_first=Hugo}}<br />
<br />
[[Category:Churches]]<br />
[[Category:British Columbia Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:General Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Map:The_Gathering_Church,_Abbotsford,_BC&diff=178240Map:The Gathering Church, Abbotsford, BC2024-02-05T01:50:07Z<p>RichardThiessen: RichardThiessen moved page Map:Bakerview MB Church, Abbotsford, BC to Map:The Gathering Church, Abbotsford, BC without leaving a redirect: Change of church name.</p>
<hr />
<div><br />
{{#display_map:49.0435788,-122.3371395~The Gathering Church, Abbotsford, BC~|height=600|zoom=10}}</div>RichardThiessenhttps://gameo.org/index.php?title=Map:The_Gathering_Church,_Abbotsford,_BC&diff=178239Map:The Gathering Church, Abbotsford, BC2024-02-05T01:49:32Z<p>RichardThiessen: </p>
<hr />
<div><br />
{{#display_map:49.0435788,-122.3371395~The Gathering Church, Abbotsford, BC~|height=600|zoom=10}}</div>RichardThiessenhttps://gameo.org/index.php?title=Gathering_Church,_The_(Abbotsford,_British_Columbia,_Canada)&diff=178238Gathering Church, The (Abbotsford, British Columbia, Canada)2024-02-05T01:46:36Z<p>RichardThiessen: </p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
[[File:Bakerview.jpg|350px|thumb|right|''The Gathering Church, Abbotsford<br /><br />
Source: D. Giesbrecht'']]<br />
The Bakerview [[Mennonite Brethren Church|Mennonite Brethren]] (MB) Church had its origin in the [[Clearbrook Mennonite Brethren Church (Abbotsford, British Columbia, Canada)|Clearbrook Mennonite Brethren Church]], which had grown quite large in the 1960s, nearing capacity. In addition there was strong interest among younger members to have all-English services. David H. Neumann collected the names of those who wished to form a new church. At the time it was decided that an organizational meeting would not be called until he had gathered the names of at least 75 members. On 2 March 1965, 88 members intent on forming a daughter church were called to meet with Pastor [[Thielman, Henry G. (1904-1985)|Henry Thielman]]. In response to these concerns church leaders decided to go ahead and plant a daughter church that would help to address these needs, contributing $15,000 towards the new congregation. <br />
<br />
After having one last communion service with Clearbrook MB, Bakerview began meeting at the Mennonite Brethren Bible Institute (now [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible College]]). Their first service was on 11 April 1965, and [[Neumann, David (1916-2001)|David H. Neumann]] was selected to lead the group. Most of the new members came from Clearbrook MB, while a significant number also came from [[South Abbotsford Church (Abbotsford, British Columbia, Canada)|South Abbotsford Mennonite Brethren Church]]. The church found that they were well equipped for ministry, having taken many Sunday school teachers and other active members with them from the mother congregation. The rapid growth of the church demanded a church building and by the end of 1965 a church had been built. It was dedicated in February of 1966.<br />
<br />
The church grew fourfold in the next ten years from 103 original members to 431 by 1975. Throughout these years the congregation was involved in international missions and community outreach. In 1985 the church started a Vietnamese ministry under the ministry leadership of Ken Ha, and by 1990 they had 45 in attendance, 20 of which were baptized Christians. Isaac Hernandez started the Spanish language ministry in May 1989 which eventually became the [[Bakerview Hispanic Church (Abbotsford, British Columbia, Canada)|Bakerview Hispanic Church]]. The congregation continues (in 2023) to meet at Bakerview.<br />
<br />
In 2010 the church had three Sunday services: a traditional service, a contemporary service, and a liturgical service. The congregation had 613 members and an average weekly attendance of 609.<br />
<br />
On the weekend of 10-12 April 2015 the congregation celebrated its 50th anniversary. In that year a number of members from the liturgical service left to form a new congregation, Valley CrossWay Church.<br />
<br />
By 2022 the congregation had experienced a significant decline in attendance to the point where they decided to have just one service. The church worked at creating a new vision for the congregation, and the church decided to relaunch itself on Pentecost Sunday in 2023. On 28 May 2023, the church formally celebrated its new name, The Gathering Church: A Jesus-Centred Community. At that time the church had 312 members, including 89 considered inactive.<br />
= Bibliography =<br />
''Canadian Mennonite'' (18 January 1966): 1; (1 February 1966): 9.<br />
<br />
Funk, Tony, ed. ''Bakerview Twenty Fifth Anniversary Pictoral Directory''. 1990.<br />
<br />
''Mennonite Brethren Herald'' (27 May 1988): 24; (8 January 1993): 22.<br />
<br />
''Mosaic of Grace: Bakerview 50 Years''. Abbotsford, BC: Bakerview Mennonite Brethren Church, 2015.<br />
= Additional Information =<br />
'''Address''': 2285 Clearbrook Road, Abbotsford BC V2T 2X4<br />
<br />
'''Phone''': 604-859-4611<br />
<br />
'''Website''': https://www.thegatheringchurch.ca/<br />
<br />
'''Instagram''' : https://www.instagram.com/thegathering.bc/<br />
<br />
'''YouTube''': https://www.youtube.com/@thegatheringchurchbc<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
[http://www.bcmb.org/ British Columbia Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[http://www.mennonitebrethren.ca/ Canadian Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[[General Conference of Mennonite Brethren Churches|General Conference of Mennonite Brethren Churches of North America]] (1965-2003)<br />
=== The Gathering Church Pastors ===<br />
{| class="wikitable"<br />
|-<br />
!Pastor<br />
!Years<br />
|-<br />
|[[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring]]<br />
| style="text-align:right;" |1966-1974<br />
|-<br />
|Peter Falk (interim)<br />
| style="text-align:right;" |1975<br />
|-<br />
|Ben Zerbe<br />
| style="text-align:right;" |1976-1981<br />
|-<br />
|Harry Heidebrecht<br />
| style="text-align:right;" |1982-1994<br />
|-<br />
|John H. Neufeld<br />
| style="text-align:right;" |1995-1999<br />
|-<br />
|Ross Johnston (interim)<br />
| style="text-align:right;" |1999-2000<br />
|-<br />
|Michael Dick<br />
| style="text-align:right;" |2000-2015<br />
|-<br />
|Ray Harris (interim)<br />
| style="text-align:right;" |2015-2017<br />
|-<br />
|Ron Toews (transitional)<br />
| style="text-align:right;" |2017-2018<br />
|-<br />
|Kerry Dyck<br />
| style="text-align:right;" |2018-2023<br />
|-<br />
|Christine Kampen (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Jonathan Simpson (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Brad Sumner<br />
| style="text-align:right;" |2024-present<br />
|}<br />
<br />
=== The Gathering Church Membership ===<br />
{| class="wikitable" style="text-align: right;"<br />
! Year<br />
! Members<br />
! Attendance<br />
|-<br />
|1965<br />
|113<br />
|<br />
|-<br />
|1971<br />
|367<br />
|<br />
|-<br />
|1975<br />
|431<br />
|<br />
|-<br />
|1980<br />
|469<br />
|<br />
|-<br />
|1985<br />
|550<br />
|<br />
|-<br />
|1990<br />
|633<br />
|<br />
|-<br />
|1995<br />
|724<br />
|<br />
|-<br />
|2000<br />
|690<br />
|<br />
|-<br />
|2006<br />
|694<br />
|<br />
|-<br />
|2010<br />
|613<br />
|609<br />
|-<br />
|2015<br />
|695<br />
|530<br />
|-<br />
|2020<br />
|359<br />
|135<br />
|}<br />
<br />
= Maps =<br />
[[Map:Bakerview MB Church, Abbotsford, BC|Map:Bakerview MB Church, Abbotsford, BC]]<br />
{{GAMEO_footer|hp=|date=February 2024|a1_last=Klix|a1_first=Waylon|a2_last=Friesen|a2_first=Hugo}}<br />
<br />
[[Category:Churches]]<br />
[[Category:British Columbia Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:General Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Gathering_Church,_The_(Abbotsford,_British_Columbia,_Canada)&diff=178237Gathering Church, The (Abbotsford, British Columbia, Canada)2024-02-05T01:42:01Z<p>RichardThiessen: Updated table of ministers and website.</p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
[[File:Bakerview.jpg|350px|thumb|right|''The Gathering Church, Abbotsford<br /><br />
Source: D. Giesbrecht'']]<br />
The Bakerview [[Mennonite Brethren Church|Mennonite Brethren]] (MB) Church had its origin in the [[Clearbrook Mennonite Brethren Church (Abbotsford, British Columbia, Canada)|Clearbrook Mennonite Brethren Church]], which had grown quite large in the 1960s, nearing capacity. In addition there was strong interest among younger members to have all-English services. David H. Neumann collected the names of those who wished to form a new church. At the time it was decided that an organizational meeting would not be called until he had gathered the names of at least 75 members. On 2 March 1965, 88 members intent on forming a daughter church were called to meet with Pastor [[Thielman, Henry G. (1904-1985)|Henry Thielman]]. In response to these concerns church leaders decided to go ahead and plant a daughter church that would help to address these needs, contributing $15,000 towards the new congregation. <br />
<br />
After having one last communion service with Clearbrook MB, Bakerview began meeting at the Mennonite Brethren Bible Institute (now [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible College]]). Their first service was on 11 April 1965, and [[Neumann, David (1916-2001)|David H. Neumann]] was selected to lead the group. Most of the new members came from Clearbrook MB, while a significant number also came from [[South Abbotsford Church (Abbotsford, British Columbia, Canada)|South Abbotsford Mennonite Brethren Church]]. The church found that they were well equipped for ministry, having taken many Sunday school teachers and other active members with them from the mother congregation. The rapid growth of the church demanded a church building and by the end of 1965 a church had been built. It was dedicated in February of 1966.<br />
<br />
The church grew fourfold in the next ten years from 103 original members to 431 by 1975. Throughout these years the congregation was involved in international missions and community outreach. In 1985 the church started a Vietnamese ministry under the ministry leadership of Ken Ha, and by 1990 they had 45 in attendance, 20 of which were baptized Christians. Isaac Hernandez started the Spanish language ministry in May 1989 which eventually became the [[Bakerview Hispanic Church (Abbotsford, British Columbia, Canada)|Bakerview Hispanic Church]]. The congregation continues (in 2023) to meet at Bakerview.<br />
<br />
In 2010 the church had three Sunday services: a traditional service, a contemporary service, and a liturgical service. The congregation had 613 members and an average weekly attendance of 609.<br />
<br />
On the weekend of 10-12 April 2015 the congregation celebrated its 50th anniversary. In that year a number of members from the liturgical service left to form a new congregation, Valley CrossWay Church.<br />
<br />
By 2022 the congregation had experienced a significant decline in attendance to the point where they decided to have just one service. The church worked at creating a new vision for the congregation, and the church decided to relaunch itself on Pentecost Sunday in 2023. On 28 May 2023, the church formally celebrated its new name, The Gathering Church: A Jesus-Centred Community. At that time the church had 312 members, including 89 considered inactive.<br />
= Bibliography =<br />
''Canadian Mennonite'' (18 January 1966): 1; (1 February 1966): 9.<br />
<br />
Funk, Tony, ed. ''Bakerview Twenty Fifth Anniversary Pictoral Directory''. 1990.<br />
<br />
''Mennonite Brethren Herald'' (27 May 1988): 24; (8 January 1993): 22.<br />
<br />
''Mosaic of Grace: Bakerview 50 Years''. Abbotsford, BC: Bakerview Mennonite Brethren Church, 2015.<br />
= Additional Information =<br />
'''Address''': 2285 Clearbrook Road, Abbotsford BC V2T 2X4<br />
<br />
'''Phone''': 604-859-4611<br />
<br />
'''Website''': https://www.thegatheringchurch.ca/<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
[http://www.bcmb.org/ British Columbia Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[http://www.mennonitebrethren.ca/ Canadian Conference of Mennonite Brethren Churches] (1965-present)<br />
<br />
[[General Conference of Mennonite Brethren Churches|General Conference of Mennonite Brethren Churches of North America]] (1965-2003)<br />
=== The Gathering Church Pastors ===<br />
{| class="wikitable"<br />
|-<br />
!Pastor<br />
!Years<br />
|-<br />
|[[Quiring, Jacob H. (1913-2004)|Jacob H. Quiring]]<br />
| style="text-align:right;" |1966-1974<br />
|-<br />
|Peter Falk (interim)<br />
| style="text-align:right;" |1975<br />
|-<br />
|Ben Zerbe<br />
| style="text-align:right;" |1976-1981<br />
|-<br />
|Harry Heidebrecht<br />
| style="text-align:right;" |1982-1994<br />
|-<br />
|John H. Neufeld<br />
| style="text-align:right;" |1995-1999<br />
|-<br />
|Ross Johnston (interim)<br />
| style="text-align:right;" |1999-2000<br />
|-<br />
|Michael Dick<br />
| style="text-align:right;" |2000-2015<br />
|-<br />
|Ray Harris (interim)<br />
| style="text-align:right;" |2015-2017<br />
|-<br />
|Ron Toews (transitional)<br />
| style="text-align:right;" |2017-2018<br />
|-<br />
|Kerry Dyck<br />
| style="text-align:right;" |2018-2023<br />
|-<br />
|Christine Kampen (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Jonathan Simpson (interim co-pastor)<br />
| style="text-align:right;" |2023-2024<br />
|-<br />
|Brad Sumner<br />
| style="text-align:right;" |2024-present<br />
|}<br />
<br />
=== The Gathering Church Membership ===<br />
{| class="wikitable" style="text-align: right;"<br />
! Year<br />
! Members<br />
! Attendance<br />
|-<br />
|1965<br />
|113<br />
|<br />
|-<br />
|1971<br />
|367<br />
|<br />
|-<br />
|1975<br />
|431<br />
|<br />
|-<br />
|1980<br />
|469<br />
|<br />
|-<br />
|1985<br />
|550<br />
|<br />
|-<br />
|1990<br />
|633<br />
|<br />
|-<br />
|1995<br />
|724<br />
|<br />
|-<br />
|2000<br />
|690<br />
|<br />
|-<br />
|2006<br />
|694<br />
|<br />
|-<br />
|2010<br />
|613<br />
|609<br />
|-<br />
|2015<br />
|695<br />
|530<br />
|-<br />
|2020<br />
|359<br />
|135<br />
|}<br />
<br />
= Maps =<br />
[[Map:Bakerview MB Church, Abbotsford, BC|Map:Bakerview MB Church, Abbotsford, BC]]<br />
{{GAMEO_footer|hp=|date=February 2024|a1_last=Klix|a1_first=Waylon|a2_last=Friesen|a2_first=Hugo}}<br />
<br />
[[Category:Churches]]<br />
[[Category:British Columbia Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:General Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Lehman_(Lehmann,_Layman,_Leemann,_Leeman,_Leaman)_family&diff=178220Lehman (Lehmann, Layman, Leemann, Leeman, Leaman) family2024-01-31T00:43:31Z<p>RichardThiessen: </p>
<hr />
<div>Lehman, a Mennonite family name, originated in the [[Emmental (Switzerland)|Emmental]], canton of [[Bern (Switzerland)|Bern]], [[Switzerland|Switzerland]]. The name means a person living on a gentle slope <em>(Lehn). </em>Near [[Langnau im Emmental (Kanton Bern, Switzerland)|Langnau]], the original home of most of the Mennonite Lehman families, there is a farm named Lehn, because of its topography. Wilhelm Lehman of Affterleen near Hassli in the [[Emmental (Switzerland)|Emmental ]]is the earliest [[Anabaptism|Anabaptist]] of this family of whom we have record. He was imprisoned in October 1566 because he refused to take the oath of allegiance. Both he and his wife testified to their faith when questioned. Wilhelm was sentenced to death by the sword. After eleven days of anxiously waiting for his execution he did take the oath and was pardoned. During the difficult times of the first two decades of the 18th century most of the Lehmans left their Emmental home. Some went to the [[p3594.html|Palatinate]], others to [[Alsace (France)|Alsace]] or the Bishopric of Basel, and some to [[Pennsylvania (USA)|Pennsylvania]]. Felix Lehman, a peasant of Hirslanden-Zürich, Switzerland, was rebaptized by Heinrich Winckler as early as 1526.<br />
<br />
The Dutch <em>[[Naamlijst der tegenwoordig in dienst zijnde predikanten der Mennoniten in de Vereenigde Nederlanden|Naamlijst]] </em>names Hans Lehmann, preacher from 1761, elder from 1772, and Peter Lehmann, preacher from 1750, both in Switzerland; Jacob Lehmann (d. ca. 1780), preacher of the [[Schafbusch (Wissembourg, Alsace, France)|Schafbusch]] congregation in Lower Alsace; Johannes Lehmann, preacher from 1745 until around 1780, and Ulrich Lehmann, preacher from 1783 until after 1802, both of the Freudenberg congregation in the duchy of Zweibrücken; and Johannes Lehmann, elder of the [[Heppenheim auf der Wiese (Rheinland-Pfalz, Germany)|Heppenheim]] congregation (Palatinate) from 1782 until after 1802.<br />
<br />
Hans Lehman landed in Philadelphia on 27 September 1727, and settled near Lititz, [[Lancaster County (Pennsylvania, USA)|Lancaster County]], Pennsylvania. His descendants have been numerous in Lancaster County and adjoining counties and have been represented in many of the Mennonite congregations in the eastern [[United States of America|United States]] and [[Canada|Canada]]. Many of his descendants have served as leaders in the church.<br />
<br />
As early as 1718 a Lehman family found its way to the [[Jura Mountains|Jura]] from the Emmental, settling near Münster. A short time later members of this family settled at Vion on the Sonnenberg, where descendants have continued to live. Hans Lehmann, a bishop in the Jura from 1772 on, journeyed with four other Jura bishops to the Palatinate in 1782 to bring peace to the divided church there.<br />
<br />
In 1819 Peter Lehmann (1776-1843) came to [[North America|North America]] to help form in Wayne, County, Ohio the first 19th-century Swiss Mennonite settlement in the United States, naming it Sonnenberg after the old home in the Jura. Two years later a bishop, Hans Lehman, came to join this settlement. In the following years many other members of the Lehman family came to this community. The family came to be found in the other Swiss Mennonite communities, especially [[Berne (Indiana, USA)|Berne, IN]], where, as of 1957, it was one of the most numerous families of that community.<br />
<br />
Daniel Lehman (1742-1801) was the first [[General Conference Mennonite Church (GCM)|General Conference Mennonite]] (GCM) minister and bishop in [[Franklin County (Pennsylvania, USA)|Franklin County]], Pennsylvania. Joseph S. Lehman (1847-1936) was business manager for the [[Mennonite Publishing Company (Elkhart, Indiana, USA)|Mennonite Publishing Company]] in Elkhart, IN and also served as an evangelist. Peter Y. Lehman (1847-1925) was a minister and bishop at the [[Clinton Brick Mennonite Church (Goshen, Indiana, USA)|Clinton Brick]] and Shore [[Mennonite Church (MC)|Mennonite Church (MC)]] congregations in [[Indiana (USA)|Indiana]]. He was influential in the [[Indiana-Michigan Mennonite Conference (Mennonite Church USA)|Indiana-Michigan]] Conference (MC). Peter S. Lehmann (1821-99) was a minister in [[Jura Mountains|Jura]], Switzerland, who came with a large portion of his congregation to found Berne, IN in 1853. He later lived in [[Hickory County (Missouri, USA)|Hickory County]], Missouri, USA), where he pastored a small group of Swiss Mennonites (GCM). When this community dissolved he returned to the Berne community, where he spent his last days. [[Leaman, Amos Hershey (1878-1950)|A.H. Leaman]] (1878-1950) was a mission worker (MC) and evangelist in [[Chicago (Illinois, USA)|Chicago]]. Daniel N. Lehman (1852-1925) was a minister and bishop in the [[Millersville Mennonite Church (Millersville, Pennsylvania, USA)|Millersville Mennonite Church ]](MC), [[Lancaster County (Pennsylvania, USA)|Lancaster County]], PA, and an energetic worker in the [[LMC: a Fellowship of Anabaptist Churches|Lancaster Mennonite Conference ]](MC). The following three ministers were his sons. Christian K. Lehman (b. 1881) was a minister beginning in 1917 and a bishop from 1938 in the Millersville district of the [[LMC: a Fellowship of Anabaptist Churches|Lancaster Conference]] (MC). [[Lehman, Chester Kindig (1895-1980)|Chester Kindig Lehman]] (1895-1980) was a minister (MC), dean of [[Eastern Mennonite University (Harrisonburg, Virginia, USA)|Eastern Mennonite College]] 1922-56, and the author of several books and pamphlets on the Christian faith. Daniel Webster Lehman (b. 1893) was a professor of education and psychology at Eastern Mennonite College beginning in 1921 and a bishop in the [[Virginia Mennonite Conference (Mennonite Church USA)|Virginia Conference ]](MC) from 1947. [[Lehman, Japhet F. (1860-1932)|Japhet F. Lehman]] (1860-1932) of Berne, IN was a prominent layperson in the [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]], a leader in conference publication activities, and for 34 years manager of the [[Mennonite Book Concern (Berne, Indiana, USA)|Mennonite Book Concern]] of Berne. His son Gustav Adolf Lehman (b. 1886) taught music and directed [[Choirs|choirs]] at [[Bluffton University (Bluffton, Ohio, USA)|Bluffton College]] and Colgate-Rochester Divinity School. Martin Clifford Lehman (b. 1883) was a minister (MC) and missionary to [[India|India]] for 24 years. J. Irvin Lehman (b. 1895) was a minister beginning in 1922 in the Marion, PA Mennonite Church (MC).<br />
<br />
In 1940 there were still 55 persons in Mennonite families in [[Germany|Germany]], all in the south, bearing the name Lehmann. They were found in the congregations of [[Dühren (Baden-Württemberg, Germany)|Dühren]], Ernstweiler, Frankfurt, [[Friedelsheim (Rheinland-Pfalz, Germany)|Friedelsheim]], [[Kaiserslautern (Rheinland-Pfalz, Germany)|Kaiserslautern]], [[Deutschhof (Rheinland-Pfalz, Germany)|Deutschhof]], [[Kühbörncheshof Mennonite Church (Rheinland-Pfalz, Germany)|Kühbörncheshof]], [[Möckmühl (Baden-Württemberg, Germany)|Möckmühl]], [[Monsheim (Rheinland-Pfalz, Germany)|Monsheim]], and [[Sembach (Rheinland-Pfalz, Germany)|Sembach]], with 23 of them in Ernstweiler.<br />
= Bibliography =<br />
Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt &amp; Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. II, 632.<br />
<br />
Layman, Earl R. <em>Lehman Ancestors in the Swiss Emmental before Emigration</em>. Morgantown, Pa. : Masthof Press, 2008.<br />
<br />
Muralt, Leonhard von and Walter Schmid. <em>Quellen zur Geschichte der Täufer in der Schweiz, I. Band: Zürich</em>. Zürich: S. Hirzel, 1952: 134.<br />
<br />
<em>Naamlijst der tegenwoordig in dienst zijnde predikanten der Mennoniten in de vereenigde Nederlanden</em>. Amsterdam, 1731, 1743, 1755, etc.<br />
{{GAMEO_footer|hp=Vol. 3, p. 314|date=1957|a1_last=Gratz|a1_first=Delbert L|a2_last= |a2_first= }}<br />
[[Category:Family Names]]</div>RichardThiessenhttps://gameo.org/index.php?title=Lehman_(Lehmann,_Layman,_Leemann,_Leeman,_Leaman)_family&diff=178219Lehman (Lehmann, Layman, Leemann, Leeman, Leaman) family2024-01-31T00:40:18Z<p>RichardThiessen: </p>
<hr />
<div>Lehman, a Mennonite family name, originated in the [[Emmental (Switzerland)|Emmental]], canton of [[Bern (Switzerland)|Bern]], [[Switzerland|Switzerland]]. The name means a person living on a gentle slope <em>(Lehn). </em>Near [[Langnau im Emmental (Kanton Bern, Switzerland)|Langnau]], the original home of most of the Mennonite Lehman families, there is a farm named Lehn, because of its topography. Wilhelm Lehman of Affterleen near Hassli in the [[Emmental (Switzerland)|Emmental ]]is the earliest [[Anabaptism|Anabaptist]] of this family of whom we have record. He was imprisoned in October 1566 because he refused to take the oath of allegiance. Both he and his wife testified to their faith when questioned. Wilhelm was sentenced to death by the sword. After eleven days of anxiously waiting for his execution he did take the oath and was pardoned. During the difficult times of the first two decades of the 18th century most of the Lehmans left their Emmental home. Some went to the [[p3594.html|Palatinate]], others to [[Alsace (France)|Alsace]] or the Bishopric of Basel, and some to [[Pennsylvania (USA)|Pennsylvania]]. Felix Lehman, a peasant of Hirslanden-Zürich, Switzerland, was rebaptized by Heinrich Winckler as early as 1526.<br />
<br />
The Dutch <em>[[Naamlijst der tegenwoordig in dienst zijnde predikanten der Mennoniten in de Vereenigde Nederlanden|Naamlijst]] </em>names Hans Lehmann, preacher from 1761, elder from 1772, and Peter Lehmann, preacher from 1750, both in Switzerland; Jacob Lehmann (d. ca. 1780), preacher of the [[Schafbusch (Wissembourg, Alsace, France)|Schafbusch]] congregation in Lower Alsace; Johannes Lehmann, preacher from 1745 until around 1780, and Ulrich Lehmann, preacher from 1783 until after 1802, both of the Freudenberg congregation in the duchy of Zweibrücken; and Johannes Lehmann, elder of the [[Heppenheim auf der Wiese (Rheinland-Pfalz, Germany)|Heppenheim]] congregation (Palatinate) from 1782 until after 1802.<br />
<br />
Hans Lehman landed in Philadelphia on Sept. 27, 1727, and settled near Lititz, [[Lancaster County (Pennsylvania, USA)|Lancaster County]], Pennsylvania. His descendants have been numerous in Lancaster County and adjoining counties and have been represented in many of the Mennonite congregations in the eastern [[United States of America|United States]] and [[Canada|Canada]]. Many of his descendants have served as leaders in the church.<br />
<br />
As early as 1718 a Lehman family found its way to the [[Jura Mountains|Jura]] from the Emmental, settling near Münster. A short time later members of this family settled at Vion on the Sonnenberg, where descendants have continued to live. Hans Lehmann, a bishop in the Jura from 1772 on, journeyed with four other Jura bishops to the Palatinate in 1782 to bring peace to the divided church there.<br />
<br />
In 1819 Peter Lehmann (1776-1843) came to [[North America|North America]] to help form in Wayne, County, Ohio the first 19th-century Swiss Mennonite settlement in the United States, naming it Sonnenberg after the old home in the Jura. Two years later a bishop, Hans Lehman, came to join this settlement. In the following years many other members of the Lehman family came to this community. The family came to be found in the other Swiss Mennonite communities, especially [[Berne (Indiana, USA)|Berne, IN]], where, as of 1957, it was one of the most numerous families of that community.<br />
<br />
Daniel Lehman (1742-1801) was the first [[General Conference Mennonite Church (GCM)|General Conference Mennonite]] (GCM) minister and bishop in [[Franklin County (Pennsylvania, USA)|Franklin County]], PA. Joseph S. Lehman (1847-1936) was business manager for the [[Mennonite Publishing Company (Elkhart, Indiana, USA)|Mennonite Publishing Company]] in Elkhart, IN and also served as an evangelist. Peter Y. Lehman (1847-1925) was a minister and bishop at the [[Clinton Brick Mennonite Church (Goshen, Indiana, USA)|Clinton Brick]] and Shore [[Mennonite Church (MC)|Mennonite Church (MC)]] congregations in [[Indiana (USA)|Indiana]]. He was influential in the [[Indiana-Michigan Mennonite Conference (Mennonite Church USA)|Indiana-Michigan]] Conference (MC). Peter S. Lehmann (1821-99) was a minister in [[Jura Mountains|Jura]], Switzerland, who came with a large portion of his congregation to found Berne, IN in 1853. He later lived in [[Hickory County (Missouri, USA)|Hickory County]], Missouri, USA), where he pastored a small group of Swiss Mennonites (GCM). When this community dissolved he returned to the Berne community, where he spent his last days. [[Leaman, Amos Hershey (1878-1950)|A.H. Leaman]] (1878-1950) was a mission worker (MC) and evangelist in [[Chicago (Illinois, USA)|Chicago]]. Daniel N. Lehman (1852-1925) was a minister and bishop in the [[Millersville Mennonite Church (Millersville, Pennsylvania, USA)|Millersville Mennonite Church ]](MC), [[Lancaster County (Pennsylvania, USA)|Lancaster County]], PA, and an energetic worker in the [[LMC: a Fellowship of Anabaptist Churches|Lancaster Mennonite Conference ]](MC). The following three ministers were his sons. Christian K. Lehman (b. 1881) was a minister beginning in 1917 and a bishop from 1938 in the Millersville district of the [[LMC: a Fellowship of Anabaptist Churches|Lancaster Conference]] (MC). [[Lehman, Chester Kindig (1895-1980)|Chester Kindig Lehman]] (1895-1980) was a minister (MC), dean of [[Eastern Mennonite University (Harrisonburg, Virginia, USA)|Eastern Mennonite College]] 1922-56, and the author of several books and pamphlets on the Christian faith. Daniel Webster Lehman (b. 1893) was a professor of education and psychology at Eastern Mennonite College beginning in 1921 and a bishop in the [[Virginia Mennonite Conference (Mennonite Church USA)|Virginia Conference ]](MC) from 1947. [[Lehman, Japhet F. (1860-1932)|Japhet F. Lehman]] (1860-1932) of Berne, IN was a prominent layperson in the [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]], a leader in conference publication activities, and for 34 years manager of the [[Mennonite Book Concern (Berne, Indiana, USA)|Mennonite Book Concern]] of Berne. His son Gustav Adolf Lehman (b. 1886) taught music and directed [[Choirs|choirs]] at [[Bluffton University (Bluffton, Ohio, USA)|Bluffton College]] and Colgate-Rochester Divinity School. Martin Clifford Lehman (b. 1883) was a minister (MC) and missionary to [[India|India]] for 24 years. J. Irvin Lehman (b. 1895) was a minister beginning in 1922 in the Marion, PA Mennonite Church (MC).<br />
<br />
In 1940 there were still 55 persons in Mennonite families in [[Germany|Germany]], all in the south, bearing the name Lehmann. They were found in the congregations of [[Dühren (Baden-Württemberg, Germany)|Dühren]], Ernstweiler, Frankfurt, [[Friedelsheim (Rheinland-Pfalz, Germany)|Friedelsheim]], [[Kaiserslautern (Rheinland-Pfalz, Germany)|Kaiserslautern]], [[Deutschhof (Rheinland-Pfalz, Germany)|Deutschhof]], [[Kühbörncheshof Mennonite Church (Rheinland-Pfalz, Germany)|Kühbörncheshof]], [[Möckmühl (Baden-Württemberg, Germany)|Möckmühl]], [[Monsheim (Rheinland-Pfalz, Germany)|Monsheim]], and [[Sembach (Rheinland-Pfalz, Germany)|Sembach]], with 23 of them in Ernstweiler.<br />
= Bibliography =<br />
Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt &amp; Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. II, 632.<br />
<br />
Layman, Earl R. <em>Lehman Ancestors in the Swiss Emmental before Emigration</em>. Morgantown, Pa. : Masthof Press, 2008.<br />
<br />
Muralt, Leonhard von and Walter Schmid. <em>Quellen zur Geschichte der Täufer in der Schweiz, I. Band: Zürich</em>. Zürich: S. Hirzel, 1952: 134.<br />
<br />
<em>Naamlijst der tegenwoordig in dienst zijnde predikanten der Mennoniten in de vereenigde Nederlanden</em>. Amsterdam, 1731, 1743, 1755, etc.<br />
{{GAMEO_footer|hp=Vol. 3, p. 314|date=1957|a1_last=Gratz|a1_first=Delbert L|a2_last= |a2_first= }}<br />
[[Category:Family Names]]</div>RichardThiessenhttps://gameo.org/index.php?title=Mennonite_Brethren_Bible_Institute_of_Ontario_(Kitchener,_Ontario,_Canada)&diff=178213Mennonite Brethren Bible Institute of Ontario (Kitchener, Ontario, Canada)2024-01-28T06:58:50Z<p>RichardThiessen: /* Mennonite Brethren Bible Institute of Ontario staff and faculty: 1955-1964 */</p>
<hr />
<div><!-- Force the table of contents to appear first --><br />
__FORCETOC__<br />
__TOC__<br />
[[File:MBBI Kitchener (NP149-01-5773).jpg|400px|thumb|right|''Students and teachers for the first year that the school operated in Kitchener. Teachers (l-r) J.J. Toews, I.T. Ewert, principal, J. Hamm, and A.J. Block are standing in the back row. <br>Photo: Centre for MB Studies (NP149-1-5773)''.]]<br />
Mennonite Brethren Bible Institute of Ontario (commonly referred to as the Ontario MB Conference Bible School) traces its beginnings to the Niagara Peninsula, where it became known as the [[Virgil Bible School (Niagara-on-the-Lake, Ontario, Canada)|Virgil Bible School]], which functioned under that name 1938-1955, when the school was moved to Kitchener. The school met in [[Kitchener Mennonite Brethren Church (Kitchener, Ontario, Canada)|Kitchener Mennonite Brethren Church’s]] new education wing, beginning in October 1955. In 1957 $1,000 rent was paid to the church for the use of the facilities including all utilities. Meals were cooked in the new Education wing’s kitchen, and served in the adjoining auditorium. Students lived in the homes of members of the Kitchener church.<br />
<br />
The school offered a two year program that was geared to Bible study and the practical application of that study. Courses included music theory, history and conducting, missions, Christian education, youth work, practical theology, doctrine, history, homiletics and language.<br />
<br />
Activities of the students included visits to the churches by groups, choirs and special speakers; and service in institutions.<br />
<br />
The Bible School Board of the [[Ontario Conference of Mennonite Brethren Churches|Ontario MB Conference]] oversaw the finances and made the major decisions, the most difficult one being the decision to discontinue the school in 1964, due to the decline in enrollment. Beginning in 1965 the Ontario MB Conference advised its students to attend one of the Mennonite Brethren Bible institutes in western Canada, choosing either the one in [[Columbia Bible College (Abbotsford, British Columbia, Canada)|Clearbrook]], [[Bethany College (Hepburn, Saskatchewan, Canada)|Hepburn]] or [[Winkler Bible Institute (Winkler, Manitoba, Canada)|Winkler]], and paid these institutions a subsidy on a per student basis. During the restructuring of the Ontario MB Conference in 1968, the Bible School Board was renamed a Committee and placed under the administration of the Board of Education. The Bible School Committee continued to exist in the 1980s.<br />
<br />
= Bibliography =<br />
Boldt, Edward. <em class="gameo_bibliography">A history of the Ontario Conference of Mennonite Brethren Churches 1957-1982.</em> Ontario Conference of M.B. Churches, 1982.<br />
<br />
=== Archival Records ===<br />
[https://cmbs.mennonitebrethren.ca/inst_records/mennonite-brethren-bible-institute-of-ontario-kitchener-on/ Mennonite Brethren Bible Institute of Ontario fonds]. 1955-1964. Centre for Mennonite Brethren Studies (Winnipeg).<br />
<br />
= Additional Information =<br />
=== Mennonite Brethren Bible Institute of Ontario staff and faculty: 1955-1964 ===<br />
{| class="wikitable"<br />
! School year<br />
! Staff & faculty<br />
|- <br />
| 1955-1956<br />
| | Isaac T. Ewert (principal), [[Block, Abram J. (1905-1982)|Abram J. Block]], [[Toews, Jacob John "J. J." (1914-1995)|J. J. Toews]], Jacob Hamm (until Feb.10), [[Goerzen, Henry (1931-2012)|Henry Goerzen]] (after Feb. 10), P. Siemens (part-time); cooks: [[Thielman, Henry G. (1904-1985)|Mrs. Lydia Thielman]] and Miss Clara Reimer<br />
|- <br />
| 1956-1957<br />
| | Isaac T. Ewert (principal),Abram J. Block, [[Wall, John (1923-2014)|John Wall]] (choir director); cooks: Mrs. Lydia Thielman and Miss E. Musselman<br />
|- <br />
| 1957-1958<br />
| | [[Kornelson, Wilmer (1928-2017)|Wilmer Kornelson]] (principal), [[Warkentin, Henry (1923-2017)|Henry Warkentin]], Corny Braun, Katie Epp, John Goertz (choir director); cook: Mrs. Anna Loewen<br />
|-<br />
|1958-1959<br />
|Wilmer Kornelson (principal), Henry Warkentin, John B. Epp, Katie Epp, Henry Esau ; cook: Miss Hulda Neumann<br />
|-<br />
|1959-1960<br />
|Wilmer Kornelson (principal), Walter Wiebe, Henry Esau, Elizabeth Esau. Cooks: Miss Hilda Neuman, Mrs. Margarete Neufeld<br />
|-<br />
|1960-1961<br />
|Wilmer Kornelson (principal), Walter Wiebe, [[Boldt, Edward (1929-2017)|Edward Boldt]], Mrs. William Baerg (music theory). Cooks: Mrs. S. Corban, Mrs. Margarete Neufeld<br />
|-<br />
|1961-1962<br />
|Wilmer Kornelson (principal), [[Boldt, John (1918-1980)|John Boldt]], Paul Unger. Cooks: Mrs. S. Corban, Mrs. Margarete Neufeld<br />
|-<br />
|1962-1963<br />
|Wilmer Kornelson (principal), John Boldt, Paul Unger. Cook: Miss Hulda Neumann<br />
|-<br />
|1963-1964<br />
|Wilmer Kornelson (principal), John Boldt, Paul Unger<br />
|}<br />
<br />
{{GAMEO_footer|hp=|date=24 January 1924|a1_last=Redekopp|a1_first=Alf|a2_last=|a2_first=}}<br />
[[Category:Bible Schools]]</div>RichardThiessenhttps://gameo.org/index.php?title=Forest_Grove_Community_Church_(Saskatoon,_Saskatchewan,_Canada)&diff=178212Forest Grove Community Church (Saskatoon, Saskatchewan, Canada)2024-01-28T06:56:33Z<p>RichardThiessen: Updated table of ministers.</p>
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[[File:Forest%20Grove%20SK.jpg|300px|thumb|right|''Forest Grove Community Church.<br /><br />
Source: [http://sk.mbconf.ca/churches/detail_215_.en.html Saskatchewan MB Conference website]'']]<br />
The Forest Grove Community Church (formerly named Nutana Mennonite Brethren Church), located in Saskatoon, is a member of the [[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]]. This church developed as an extension of the [[Central Mennonite Brethren Church (Saskatoon, Saskatchewan, Canada)|Central Mennonite Brethren]] Church (Saskatoon) in 1964. During the years 1962 and 1963, following a series of seminars on evangelism and church extension, a group of Central members decided to launch a new work in the university area of Saskatoon where an evangelical witness was rather weak. Ninety-nine members with their children, a total of about 140 persons, took the challenge which led to the dedication of the new church on 12 January 1964. Their first pastor was [[Epp, Henry H. (1915-2009)|Henry H. Epp]]. One of the main purposes of the new church was to extend the gospel witness in the university area. During the early 1980s the congregation also used the facilities of a nearby public school for Sunday school and Club activities.<br />
<br />
In 1980 the congregation committed itself to building a new and larger facility to meet the ever increasing needs of its growing membership. This building which was completed in 1984 seated approximately 625 people and included adequate teaching facilities and a gymnasium. On 20 March 1983 the congregation voted to change its name to the Forest Grove Community Church. The congregation is composed of a large professional element such as teachers, nurses, doctors, and businessmen, but also a good number of working people and students.<br />
<br />
A second campus was launched in the Broadway area of Saskatoon in 2010, with a second gathering added at the site in 2013.<br />
<br />
The church celebrated its 50th anniversary on 2 November 2014.<br />
= Bibliography =<br />
''Canadian Mennonite'' (21 January 1964): 1.<br />
<br />
Centre for Mennonite Brethren Studies. "Forest Grove Community Church." Web. 22 March 2010. [http://www.mbconf.ca/home/products_and_services/resources/published_genealogies/mb_provincial_conferences_and_church_congregation_records/saskatchewan_archives/forest_grove_community_church_archives/ http://www.mbconf.ca/home/products_and_services/resources/published_genealogies/mb_provincial_conferences_and_church_congregation_records/saskatchewan_archives/forest_grove_community_church_archives/].<br />
<br />
''Mennonite Brethren Herald'' (27 May 1988): 65; (17 March 1989): 22; (November 2014): 25.<br />
<br />
Toews, John A. <em class="gameo_bibliography">A History of the Mennonite Brethren Church: Pilgrims and Pioneers.</em> 1975: 164. Available in full electronic text at: https://archive.org/details/AHistoryOfTheMennoniteBrethrenChurch.<br />
<br />
<br />
<h3>Archival Records</h3><br />
Centre for Mennonite Brethren Studies (Winnipeg, MB): Volumes 595-596, Reel 7.<br />
<br />
= Additional Information =<br />
'''Address''': 502 Webster Street, Saskatoon, SK S7N 3P9<br />
<br />
'''Phone''': 306-933-2266<br />
<br />
'''Website''': [http://www.forestgrovecc.com/ Forest Grove Community Church]<br />
<br />
'''Denominational Affiliations''':<br />
<br />
[[Saskatchewan Conference of Mennonite Brethren Churches|Saskatchewan Conference of Mennonite Brethren Churches]] (1964-present)<br />
<br />
[[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]] (1964-present)<br />
<br />
[[General Conference of Mennonite Brethren Churches]] (1964-present)<br />
<br />
<br />
=== Forest Grove Community Church Leading Ministers ===<br />
<br />
{| class="wikitable"<br />
|-<br />
!Minister<br />
!Years<br />
|-<br />
|[[Epp, Henry H. (1915-2009)|Henry H. Epp]]<br />
| style="text-align: right;" |1964-1971<br />
|-<br />
|[[Dirks, Sylvester (1916-2007)|Sylvester Dirks]]<br />
| style="text-align: right;" |1971-1975<br />
|-<br />
|Kenneth Dyck<br />
| style="text-align: right;" |1975-1983<br />
|-<br />
|Robert Radtke<br />
| style="text-align: right;" |1984-1996<br />
|-<br />
|Harry Strauss<br />
| style="text-align: right;" |1999-2004<br />
|-<br />
|Bruce Enns<br />
| style="text-align: right;" |2004-2021<br />
|-<br />
|Reg Toews (transitional)<br />
| style="text-align: right;" |2022-2023<br />
|-<br />
|Matt Ewert<br />
| style="text-align: right;" |2024-present<br />
|}<br />
<br />
=== Forest Grove Community Church Membership ===<br />
<br />
{| class="wikitable" style="text-align: right;"<br />
|-<br />
!Years<br />
!Members<br />
|-<br />
|1965<br />
|124<br />
|-<br />
|1985<br />
|350<br />
|-<br />
|1994<br />
|587<br />
|-<br />
|2000<br />
|697<br />
|-<br />
|2010<br />
|585<br />
|}<br />
{{GAMEO_footer|hp=|date=August 2011|a1_last=Epp|a1_first=Marlene|a2_last=Thiessen|a2_first=Richard D.}}<br />
[[Category:Churches]]<br />
[[Category:Saskatchewan Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:General Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Saskatchewan Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Temple_Society&diff=178153Temple Society2024-01-23T23:59:30Z<p>RichardThiessen: </p>
<hr />
<div>__FORCETOC__<br />
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=== 1958 Article ===<br />
The Temple Society (German, <em>Tempelgesellschaft</em>) (also known as <em>Deutscher Tempel</em> or <em>Jerusalemsfreunde</em>) was organized on 19 June 1861 by [[Hoffmann, Christoph (1815-1885)|Christoph Hoffmann]], a Lutheran clergyman, at a meeting of the Friends of Jerusalem at Ludwigsburg near Stuttgart, [[Germany|Germany]]. The movement rooted in Württemberg [[Pietism|Pietism]]. Gottlieb W. Hoffmann, the father of Christoph Hoffmann, had founded the separatist settlement of Korntal near Stuttgart. Philipp M. Hahn influenced Christoph Hoffmann regarding the establishment of the kingdom of God on earth and called all true believers "out of Babel," to which he later added the notion of gathering them in Palestine in order to be enabled to "build the temple of God" (Ephesians 2:21-22; 1 Peter 2:51). Already in 1854 Hoffmann had started the paper <em>Süddeutsche Warte, </em>an "organ for the gathering of the children of God in Jerusalem."<br />
<br />
==== Germany ====<br />
First the group established a school at Kirschenhardthof, near Marbach, Württemberg. Close co-workers of Hoffmann were G. H. Hardegg and Christoph Paulus. In 1858 a delegation went to Palestine to investigate settlement possibilities. In 1860 five young men were sent thither as pioneers. In 1866 a settlement was established near Nazareth, and in 1869 the colony of Haifa was established. Jaffa, Sarona, and Rephaim followed. Christoph Hoffmann was the leader of the movement. When he died in 1885 he was succeeded by his son, Christian Hoffmann.<br />
<br />
The Pietism of the Temple movement was soon given up and was replaced by a humanistic-rationalistic philosophy. Many of the former friends of Hoffmann turned their backs on him. The rationalism of the University of Tübingen which he had fought in his early days he now embraced. The emphasis on an undenominational, non-doctrinal enlightened Christianity, living a good life, remained with the Templers. They were good business people and promoted cultural endeavors.<br />
<br />
==== Russia ====<br />
The contact between the Temple movement of Württemberg and the Mennonites of the [[Ukraine|Ukraine]] was established through [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]], who had traveled in South [[Germany|Germany]] and became acquainted with the school at Kirschenhardthof. As a result [[Lange, Johannes (19th century)|Johannes Lange]] of Gnadenfeld attended the school and became a teacher of the Gnadenfeld Bruderschule. His influence as a disciple of Christoph Hoffmann in the school as well as in the community was objected to. A long-drawn-out controversy took place in which the ecclesiastical and civil authorities and the government became involved. Johannes Lange was imprisoned in Halbstadt in 1863. Twenty Mennonites then signed a document organizing the Evangelische Mennonitische Gemeinde of Gnadenfeld which was the beginning of the Temple Church or the Friends of Jerusalem in Russia (1863). In 1866 representatives of this new group obtained permission and established a new settlement in the [[Kuban Mennonite Settlement (Northern Caucasus, Russia)|Kuban]] area. In 1868 a delegation rented an estate from Count Orbeliani for thirty years. The Gnadenfeld Templers were joined by those of Württemberg background living in Bessarabia and established the [[Tempelhof (Stavropol Krai, Russia)|Tempelhof]] settlement. On the other side of the Kuma River, Orbelianovka was established by Württemberg settlers only. In addition two villages were established on the Kuban River named [[Alexanderfeld (Kuban settlement, Russia)|Alexanderfeld]] and [[Velikoknyazheskoye (Kuban Mennonite Settlement, Northern Caucasus, Russia)|Wohldemfürst]]. With few exceptions all Templers moved to these new settlements. Common names were Lange, Schmidt, Goerzen, Goerz, Arndt, Hausknecht, Rempel, Hübert, and Görke. The pioneer life was difficult, but soon some prosperity was achieved. Great emphasis was placed on education and the development of the cultural life. The two villages on the Kuban River were located adjacent to the [[Mennonite Brethren Church|Mennonite Brethren]] settlement. In religious matters the [[Kirchliche Mennoniten|Mennonite Church]], the Mennonite Brethren, and the Temple Church each went its own way, but they cooperated in matters pertaining to the economic and cultural life of the community. When Hoffmann published his five epistles in 1877-1882 which attacked the doctrines of the Trinity, preexistence of Christ, reconciliation, and justification in a rationalistic manner, most of his Mennonite followers deserted him. The periodical of the group, <em>Die Warte des Ternpels, </em>warmly defended "old evangelical" Mennonitism.<br />
<br />
In 1896 the thirty-year lease of Tempelhof and Orbelianovka expired. In 1896-1897 the group then started the villages of Olgino and Romanovka near Sukhaya Padina, consisting of 30 farms with 4,860 acres.<br />
<br />
==== Palestine ====<br />
Around 1870 some Temple Mennonites moved to Palestine. When in 1902 the Temple settlement Wilhelma near Lydda was established, Mennonites from Wohldemfürst and Alexanderfeld, including Heinrich Sawatzky, Jakob Friesen, Franz Friesen, Johann Friesen, Jakob Goerzen, and Peter Decker, joined this settlement. A photograph of the Temple Council in Palestine in 1935 shows the following members of Mennonite background: Heinrich Sawatzky (Wilhelma), Theodor Fast (Jerusalem), [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]] (Jerusalem), Kurt Lange (Bethlehem), Jacob Decker (Wilhelma). During both World Wars the Templers were interned as German citizens. During World War II the young families were deported to Australia. When the state of [[Israel|Israel]] was established the remainder had to leave. Of these, 49 persons were sent to Germany, while early in 1949, 223 persons landed in Melbourne, Australia, the remainder later going to [[Germany|Germany]]. In 1953, 1,230 Templers were in Australia, living in Victoria, New South Wales, and South Australia. Templers of Mennonite background now live scattered in Germany, Australia, and [[Canada|Canada]]. Among the latter were particularly those who left Russia before World War I.<br />
<br />
Friedrich Lange, the brother of Johannes Lange, was a teacher in Russia and Haifa and wrote <em>Geschichte des Tempels</em> (Jerusalem, 1899), a book of 941 pages relating the early history of the group. -- <em>Cornelius Krahn</em><br />
<br />
=== 1989 Update ===<br />
The German Temple movement grew out of the religious ferment in mid-19th century Württemberg. Under the influence of the Swabian Lutheran theologian J. A. Bengel (16871752) and the popular writings of [[Jung-Stilling, Johann Heinrich (1740-1817) |Johann Heinrich Jung-Stilling]] (1740-1817) the [[Pietism|Pietist]] reaction against the modern historical-critical theology of David Friedrich Strauss (1808-1874) was both strong and varied. Christoph Hoffmann (1815-1885), the theologically trained son of the founder of the separatist Pietist community at Korntal near Stuttgart (Wilhelm Hoffmann), was among the more vocal critics. He defeated Strauss in the election to the German constitutional assembly, the [[Frankfurt Parliament (Germany)|Frankfurt Parliament]], of 1848, but lost faith in the political process there and returned to his other interest—teaching and missions. Together with the Paulus brothers (grandsons of Philipp Matthäus Hahn), he operated a school which attracted the attention of [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]], a prominent Mennonite from Gnadenfeld ([[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna]]), who in turn sent a young student, [[Lange, Johannes (19th century)|Johannes Lange]], to this school.<br />
<br />
At this school, located at the Kirschenhardthof (a property near Stuttgart), Lange, together with others, became a "friend of Jerusalem" <em>(Jerusalemsfreund), </em>as members of the movement came to be known. Hoffman had determined that the circumstances, bad economic times combined with new religious doubts, called for a drastic restitution of the "people of God" that would in effect constitute a rebuilding of the temple in Jerusalem. How literally or figuratively this was to be understood never became completely clear.<br />
<br />
Earlier (around 1817) whole Swabian settlements had relocated to southern Russia and other eastern points, motivated by both hard times and eschatological teachings. The Temple idea appeared to be in line with these and, apparently, with the thinking of some Russian Mennonites, whose pilgrim theology led several groups to "places of refuge" (see [[Epp, Claas (1838-1913)|Claas Epp]]). The educational emphasis of the German Templers should not be overlooked. It undoubtedly attracted some of the more intelligent young Mennonites and helped to bring about a second division within the "large" church at Gnadenfeld (the [[Mennonite Brethren Church|Mennonite Brethren]] had separated in 1860). Like the Mennonite Brethren, the Templers, who did not use the "Temple" name at the outset but were known as the "Evangelical Mennonite Church of Gnadenfeld," had to relocate along with these into the [[Kuban Mennonite Settlement (Northern Caucasus, Russia)|Kuban]] and [[Caucasus|Caucasus]] areas. In the Temple settlements which arose at Wohldemfürst, Alexanderfeld (Kuban) and Tempelhof and Orbelyanovka ([[Caucasus|Caucasus]]) Mennonites and non-Mennonites mingled, though Mennonites like the Schmidts and the Langes continued to play an important role and the Mennonite Templers continued to think of themselves as Mennonites, claiming from the Russian government the [[Privileges (Privilegia)|privileges]] of that group.<br />
<br />
Friedrich Lange, brother of Johannes, became the first major historian of the Temple Society. The family of [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]] eventually built a house on the outskirts of Jerusalem. In later periods Russian Mennonite names (e.g., Dyck, Fast, Arndt) played a role in the all-too-eventful future of the Temple Society, as it came to be known. Severe dislocations resulted from the two World Wars and eventually the Templers were removed from the "Holy Land" to Australia and [[Germany|Germany]], where they maintained a minor presence. -- <em>Victor G. Doerksen</em><br />
<br />
=== 2010 Update> ===<br />
The group's use of the name “Templer” refers to biblical texts that speak of humanity as God’s spiritual temple. The word does not refer to a building, or to the Jewish Temple in Jerusalem nor to the Knights Templar of the crusades. The Temple Society’s motto is: "Set your mind on God’s Kingdom and His Justice before everything else, and all the rest will come to you as well." As a consequence of the two World Wars, the Templer congregations and settlements in Israel-Palestine, United States and Russia no longer exist. The Temple Society in 2010 consisted of two Templer regions, one in the Bentleigh suburb of Melbourne, Australia and one in Stuttgart, Germany. Both organizations were autonomous but were linked by their common aim and beliefs under one elected president. In 2001 Peter Lange was elected President of the Temple Society, Australia. -- <em>Victor Wiebe</em><br />
<br />
See also [[Apocalypticism|Apocalypticism]].<br />
= Bibliography =<br />
Arndt, N[ikolas]. "Erinnerungen eines Olginoers." A 110-page typescript, Melbourne, 1977.<br />
<br />
Doerksen, Victor G. "Eduard Wüst and Jerusalem.” ''Mennonite Quarterly Review'' 56 (1982): 169-78.<br />
<br />
Doerksen, Victor G. "Mennonite Templers in Russia." <em>Journal of Mennonite Studies </em>3 (1985): 128-37.<br />
<br />
Friesen, Peter M. <em>Die Alt-Evangelische Mennonitische Brüderschaft in Russland (1789-1910) im Rahmen der mennonitischen Gesamtgeschichte</em>. Halbstadt: Verlagsgesellschaft "Raduga", 1911: 87, 727.<br />
<br />
Friesen, Peter M. <em>The Mennonite Brotherhood in Russia (1789-1910), </em>trans. J. B. Toews and others. Fresno, CA: Board of Christian Literature [M.B.], 1978, rev. ed. 1980:index.<br />
<br />
<em>Gesellschafts-Vertag und Satzungen . . . der Tempelgesellschaft.</em> The Temple Society Central Fund: Jerusalem, 1922.<br />
<br />
Görz, H. <em>Die Molotschnaer Ansiedlung</em>. Steinbach, 1951.<br />
<br />
Grünzweig, Fritz. <em>Die Evangelische Brüdergemeinde Korntal</em>. Metzingen, 1958.<br />
<br />
Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt &amp; Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. IV, 294-295.<br />
<br />
Hoffman, Chr. <em>Mein Wegnach Jerusalem</em>. 2 vv., 1881-84.<br />
<br />
Isaac, Franz. <em>Die Molotschnaer Mennoniten</em>. Halbstadt, 1908.<br />
<br />
Lange, Friedrich. <em class="gameo_bibliography">Geschichte des Tempels</em>. Jerusalem, 1899: 797.<br />
<br />
<em>Mennonitische Blätter,</em> (1888): 139, (1890): 27, (1894): 5.<br />
<br />
Rohrer, E. <em>Die Tempelgesellschaft</em>. 1920.<br />
<br />
Sauer, Paul. <em>Uns rief das Heilige Land.</em> <em>Die Tempel gesellschaft im Wandel der Zeit. </em>1985.<br />
<br />
Sawatzky, Heinrich. <em>Templer Mennonitischer Herkunft. </em>Winnipeg: Echo Verlag, 1955; translation in progress.<br />
<br />
Sawatzky, Heinrich. <em> Mennonite Templers. </em> Winnipeg : Published jointly by CMBC Publications, Manitoba Mennonite Historical Society, c1990.<br />
<br />
Urry, James. "The Closed and the Open: Social and Religious Change Amongst the Mennonites in Russia (1789-1889)." PhD Dissertation, Oxford University, 1978: esp ch. IX, 2.<br />
= Additional Information =<br />
<strong>Websites</strong>:<br />
<br />
[http://www.templers.org/ Temple Society Australia]<br />
<br />
[http://www.tempelgesellschaft.de/ Tempelgesellschaft Stuttgart]<br />
{{GAMEO_footer-3|hp=Vol. 4, pp. 693-694; vol. 5, p. 878|date=2010|a1_last=Krahn|a1_first=Cornelius|a2_last=Doerksen|a2_first=Victor G.|a3_last=Wiebe|a3_first=Victor}}</div>RichardThiessenhttps://gameo.org/index.php?title=Temple_Society&diff=178152Temple Society2024-01-23T23:58:44Z<p>RichardThiessen: </p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
=== 1958 Article ===<br />
The Temple Society (German, <em>Tempelgesellschaft</em>) (also known as <em>Deutscher Tempel</em> or <em>Jerusalemsfreunde</em>) was organized on 19 June 1861 by [[Hoffmann, Christoph (1815-1885)|Christoph Hoffmann]], a Lutheran clergyman, at a meeting of the Friends of Jerusalem at Ludwigsburg near Stuttgart, [[Germany|Germany]]. The movement rooted in Württemberg [[Pietism|Pietism]]. Gottlieb W. Hoffmann, the father of Christoph Hoffmann, had founded the separatist settlement of Korntal near Stuttgart. Philipp M. Hahn influenced Christoph Hoffmann regarding the establishment of the kingdom of God on earth and called all true believers "out of Babel," to which he later added the notion of gathering them in Palestine in order to be enabled to "build the temple of God" (Ephesians 2:21-22; 1 Peter 2:51). Already in 1854 Hoffmann had started the paper <em>Süddeutsche Warte, </em>an "organ for the gathering of the children of God in Jerusalem."<br />
<br />
==== Germany ====<br />
First the group established a school at Kirschenhardthof, near Marbach, Württemberg. Close co-workers of Hoffmann were G. H. Hardegg and Christoph Paulus. In 1858 a delegation went to Palestine to investigate settlement possibilities. In 1860 five young men were sent thither as pioneers. In 1866 a settlement was established near Nazareth, and in 1869 the colony of Haifa was established. Jaffa, Sarona, and Rephaim followed. Christoph Hoffmann was the leader of the movement. When he died in 1885 he was succeeded by his son, Christian Hoffmann.<br />
<br />
The Pietism of the Temple movement was soon given up and was replaced by a humanistic-rationalistic philosophy. Many of the former friends of Hoffmann turned their backs on him. The rationalism of the University of Tübingen which he had fought in his early days he now embraced. The emphasis on an undenominational, non-doctrinal enlightened Christianity, living a good life, remained with the Templers. They were good business people and promoted cultural endeavors.<br />
<br />
==== Russia ====<br />
The contact between the Temple movement of Württemberg and the Mennonites of the [[Ukraine|Ukraine]] was established through [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]], who had traveled in South [[Germany|Germany]] and became acquainted with the school at Kirschenhardthof. As a result [[Lange, Johannes (19th century)|Johannes Lange]] of Gnadenfeld attended the school and became a teacher of the Gnadenfeld Bruderschule. His influence as a disciple of Christoph Hoffmann in the school as well as in the community was objected to. A long-drawn-out controversy took place in which the ecclesiastical and civil authorities and the government became involved. Johannes Lange was imprisoned in Halbstadt in 1863. Twenty Mennonites then signed a document organizing the Evangelische Mennonitische Gemeinde of Gnadenfeld which was the beginning of the Temple Church or the Friends of Jerusalem in Russia (1863). In 1866 representatives of this new group obtained permission and established a new settlement in the [[Kuban Mennonite Settlement (Northern Caucasus, Russia)|Kuban]] area. In 1868 a delegation rented an estate from Count Orbeliani for thirty years. The Gnadenfeld Templers were joined by those of Württemberg background living in Bessarabia and established the [[Tempelhof (Stavropol Krai, Russia)|Tempelhof]] settlement. On the other side of the Kuma River, Orbelianovka was established by Württemberg settlers only. In addition two villages were established on the Kuban River named [[Alexanderfeld (Kuban settlement, Russia)|Alexanderfeld]] and [[Velikoknyazheskoye (Kuban Mennonite Settlement, Northern Caucasus, Russia)|Wohldemfürst]]. With few exceptions all Templers moved to these new settlements. Common names were Lange, Schmidt, Goerzen, Goerz, Arndt, Hausknecht, Rempel, Hübert, and Görke. The pioneer life was difficult, but soon some prosperity was achieved. Great emphasis was placed on education and the development of the cultural life. The two villages on the Kuban River were located adjacent to the [[Mennonite Brethren Church|Mennonite Brethren]] settlement. In religious matters the [[Kirchliche Mennoniten|Mennonite Church]], the Mennonite Brethren, and the Temple Church each went its own way, but they cooperated in matters pertaining to the economic and cultural life of the community. When Hoffmann published his five epistles in 1877-1882 which attacked the doctrines of the Trinity, preexistence of Christ, reconciliation, and justification in a rationalistic manner, most of his Mennonite followers deserted him. The periodical of the group, <em>Die Warte des Ternpels, </em>warmly defended "old evangelical" Mennonitism.<br />
<br />
In 1896 the thirty-year lease of Tempelhof and Orbelianovka expired. In 1896-1897 the group then started the villages of Olgino and Romanovka near Sukhaya Padina, consisting of 30 farms with 4,860 acres.<br />
<br />
==== Palestine ====<br />
Around 1870 some Temple Mennonites moved to Palestine. When in 1902 the Temple settlement Wilhelma near Lydda was established, Mennonites from Wohldemfürst and Alexanderfeld, including Heinrich Sawatzky, Jakob Friesen, Franz Friesen, Johann Friesen, Jakob Goerzen, and Peter Decker, joined this settlement. A photograph of the Temple Council in Palestine in 1935 shows the following members of Mennonite background: Heinrich Sawatzky (Wilhelma), Theodor Fast (Jerusalem), [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]] (Jerusalem), Kurt Lange (Bethlehem), Jacob Decker (Wilhelma). During both World Wars the Templers were interned as German citizens. During World War II the young families were deported to Australia. When the state of [[Israel|Israel]] was established the remainder had to leave. Of these, 49 persons were sent to Germany, while early in 1949, 223 persons landed in Melbourne, Australia, the remainder later going to [[Germany|Germany]]. In 1953, 1,230 Templers were in Australia, living in Victoria, New South Wales, and South Australia. Templers of Mennonite background now live scattered in Germany, Australia, and [[Canada|Canada]]. Among the latter were particularly those who left Russia before World War I.<br />
<br />
Friedrich Lange, the brother of Johannes Lange, was a teacher in Russia and Haifa and wrote <em>Geschichte des Tempels</em> (Jerusalem, 1899), a book of 941 pages relating the early history of the group. -- <em>Cornelius Krahn</em><br />
<br />
=== 1989 Update ===<br />
The German Temple movement grew out of the religious ferment in mid-19th century Württemberg. Under the influence of the Swabian Lutheran theologian J. A. Bengel (16871752) and the popular writings of [[Jung-Stilling, Johann Heinrich (1740-1817) |Johann Heinrich Jung-Stilling]] (1740-1817) the [[Pietism|Pietist]] reaction against the modern historical-critical theology of David Friedrich Strauss (1808-1874) was both strong and varied. Christoph Hoffmann (1815-1885), the theologically trained son of the founder of the separatist Pietist community at Korntal near Stuttgart (Wilhelm Hoffmann), was among the more vocal critics. He defeated Strauss in the election to the German constitutional assembly, the [[Frankfurt Parliament (Germany)|Frankfurt Parliament]], of 1848, but lost faith in the political process there and returned to his other interest—teaching and missions. Together with the Paulus brothers (grandsons of Philipp Matthäus Hahn), he operated a school which attracted the attention of [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]], a prominent Mennonite from Gnadenfeld ([[Molotschna Mennonite Settlement (Zaporizhia Oblast, Ukraine)|Molotschna]]), who in turn sent a young student, [[Lange, Johannes (19th century)|Johannes Lange]], to this school.<br />
<br />
At this school, located at the Kirschenhardthof (a property near Stuttgart), Lange, together with others, became a "friend of Jerusalem" <em>(Jerusalemsfreund), </em>as members of the movement came to be known. Hoffman had determined that the circumstances, bad economic times combined with new religious doubts, called for a drastic restitution of the "people of God" that would in effect constitute a rebuilding of the temple in Jerusalem. How literally or figuratively this was to be understood never became completely clear.<br />
<br />
Earlier (around 1817) whole Swabian settlements had relocated to southern Russia and other eastern points, motivated by both hard times and eschatological teachings. The Temple idea appeared to be in line with these and, apparently, with the thinking of some Russian Mennonites, whose pilgrim theology led several groups to "places of refuge" (see [[Epp, Claas (1838-1913)|Claas Epp]]). The educational emphasis of the German Templers should not be overlooked. It undoubtedly attracted some of the more intelligent young Mennonites and helped to bring about a second division within the "large" church at Gnadenfeld (the [[Mennonite Brethren Church|Mennonite Brethren]] had separated in 1860). Like the Mennonite Brethren, the Templers, who did not use the "Temple" name at the outset but were known as the "Evangelical Mennonite Church of Gnadenfeld," had to relocate along with these into the [[Kuban Mennonite Settlement (Northern Caucasus, Russia)|Kuban]] and [[Caucasus|Caucasus]] areas. In the Temple settlements which arose at Wohldemfürst, Alexanderfeld (Kuban) and Tempelhof and Orbelyanovka ([[Caucasus|Caucasus]]) Mennonites and non-Mennonites mingled, though Mennonites like the Schmidts and the Langes continued to play an important role and the Mennonite Templers continued to think of themselves as Mennonites, claiming from the Russian government the [[Privileges (Privilegia)|privileges]] of that group.<br />
<br />
Friedrich Lange, brother of Johannes, became the first major historian of the Temple Society. The family of [[Schmidt, Nikolai (1815-1874)|Nikolai Schmidt]] eventually built a house on the outskirts of Jerusalem. In later periods Russian Mennonite names (e.g., Dyck, Fast, Arndt) played a role in the all-too-eventful future of the Temple Society, as it came to be known. Severe dislocations resulted from the two World Wars and eventually the Templers were removed from the "Holy Land" to Australia and [[Germany|Germany]], where they maintained a minor presence. -- <em>Victor G. Doerksen</em><br />
<br />
=== 2010 Update> ===<br />
The group's use of the name “Templer” refers to biblical texts that speak of humanity as God’s spiritual temple. The word does not refer to a building, or to the Jewish Temple in Jerusalem nor to the Knights Templar of the crusades. The Temple Society’s motto is: "Set your mind on God’s Kingdom and His Justice before everything else, and all the rest will come to you as well." As a consequence of the two World Wars, the Templer congregations and settlements in Israel-Palestine, United States and Russia no longer exist. The Temple Society in 2010 consisted of two Templer regions, one in the Bentleigh suburb of Melbourne, Australia and one in Stuttgart, Germany. Both organizations were autonomous but were linked by their common aim and beliefs under one elected president. In 2001 Peter Lange was elected President of the Temple Society, Australia. -- <em>Victor Wiebe</em><br />
<br />
See also [[Apocalypticism|Apocalypticism]].<br />
= Bibliography =<br />
Arndt, N[ikolas]. "Erinnerungen eines Olginoers." A 110-page typescript, Melbourne, 1977.<br />
<br />
Doerksen, Victor G. "Eduard Wüst and Jerusalem.” ''Mennonite Quarterly Review'' 56 (1982): 169-78.<br />
<br />
Doerksen, Victor G. "Mennonite Templers in Russia." <em>Journal of Mennonite Studies </em>3 (1985): 128-37.<br />
<br />
Friesen, Peter M. <em>Die Alt-Evangelische Mennonitische Brüderschaft in Russland (1789-1910) im Rahmen der mennonitischen Gesamtgeschichte</em>. Halbstadt: Verlagsgesellschaft "Raduga", 1911: 87, 727.<br />
<br />
Friesen, Peter M. <em>The Mennonite Brotherhood in Russia (1789-1910), </em>trans. J. B. Toews and others. Fresno, CA: Board of Christian Literature [M.B.], 1978, rev. ed. 1980:index.<br />
<br />
<em>Gesellschafts-Vertag und Satzungen . . . der Tempelgesellschaft.</em> The Temple Society Central Fund: Jerusalem, 1922.<br />
<br />
Görz, H. <em>Die Molotschnaer Ansiedlung</em>. Steinbach, 1951.<br />
<br />
Grünzweig, Fritz. <em>Die Evangelische Brüdergemeinde Korntal</em>. Metzingen, 1958.<br />
<br />
Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt &amp; Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. IV, 294-295.<br />
<br />
Hoffman, Chr. <em>Mein Wegnach Jerusalem</em>. 2 vv., 1881-84.<br />
<br />
Isaac, Franz. <em>Die Molotschnaer Mennoniten</em>. Halbstadt, 1908.<br />
<br />
Lange, Friedrich. <em class="gameo_bibliography">Geschichte des Tempels</em>. Jerusalem, 1899: 797.<br />
<br />
<em>Mennonitische Blätter,</em> (1888): 139, (1890): 27, (1894): 5.<br />
<br />
Rohrer, E. <em>Die Tempelgesellschaft</em>. 1920.<br />
<br />
Sauer, Paul. <em>Uns rief das Heilige Land.</em> <em>Die Tempel gesellschaft im Wandel der Zeit. </em>1985.<br />
<br />
Sawatzky, Heinrich. <em>Templer Mennonitischer Herkunft. </em>Winnipeg: Echo Verlag, 1955; translation in progress.<br />
<br />
Sawatzky, Heinrich. <em> Mennonite Templers. </em> Winnipeg : Published jointly by CMBC Publications, Manitoba Mennonite Historical Society, c1990.<br />
<br />
Urry, James. "The Closed and the Open: Social and Religious Change Amongst the Mennonites in Russia (1789-1889)." PhD Dissertation, Oxford University, 1978: esp ch. IX, 2.<br />
= Additional Information =<br />
<strong>Websites</strong>:<br />
<br />
[http://www.templers.org/ Temple Society Australia]<br />
<br />
[http://www.tempelgesellschaft.de/ Tempelgesellschaft Stuttgart]<br />
{{GAMEO_footer=3|hp=Vol. 4, pp. 693-694; vol. 5, p. 878|date=2010|a1_last=Krahn|a1_first=Cornelius|a2_last=Doerksen|a2_first=Victor G.|a3_last=Wiebe|a3_first=Victor}}</div>RichardThiessenhttps://gameo.org/index.php?title=River_East_Church_(Winnipeg,_Manitoba,_Canada)&diff=178148River East Church (Winnipeg, Manitoba, Canada)2024-01-22T02:26:14Z<p>RichardThiessen: Updated article.</p>
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[[File:RiverEastMB0.jpg|400px|thumb|right|''River East Mennonite Brethren Church, ca. 1964.</br>Source: Centre for MB Studies, Winnipeg, Manitoba (NP154-01-111).'']]<br />
[[File:RiverEastMB.jpg|400px|thumb|right|''River East Church, August 2017.</br>Photo: Bert Friesen.'']]<br />
The River East Church in Winnipeg, Manitoba began services in 1962, and formally organized in 1963. It started when Jacob Ens befriended Japanese families and began Sunday School classes for the children because they did not know German -- the language of all the Mennonite Brethren churches in the area. The classes grew and soon the parents requested that worship services be held. Initially services were held in a school and the group was known as the Princess Margaret Fellowship. In 1962, the leadership committee was asked if it was possible to organize a church. Many people in the congregation were part of the [[North Kildonan Mennonite Brethren Church (Winnipeg, Manitoba, Canada)|North Kildonan Mennonite Brethren Church]]. Five couples from the mother church were released to organize this new congregation.<br />
<br />
In 1963, the congregation had a chartering service and renamed themselves the Springfield Heights Mennonite Brethren Church. In 1964, Sunday School was held in the school for the last time before moving to their new building. To avoid confusion with the Springfield Heights Mennonite Church, the name changed in 1964 to McLeod Avenue Mennonite Brethren and later that same year to River East Mennonite Brethren. <br />
<br />
In summmer 1990 the River East congregation divided over theological differences within the church, with approximately half of the membership leaving to form [[Eastview Community Church (East St. Paul, Manitoba, Canada)|Eastview Community Church]]. The pastoral staff both resigned at that time. In fall 1990 the congregation hired Karen Heidebrecht Thiessen to be their associate pastor, and she was named pastor in 1992, thus becoming the first female lead or sole pastor of a solely Mennonite Brethren congregation in North America. <br />
<br />
In 2017, the name of the congregation changed to River East Church.<br />
<br />
In September 2020 the church concluded a time of discernment dating back to 2007 and approved their Inclusivity Statement, which states that "all persons, whatever their ability, age, ethnicity, family status, gender identity, income level, race, sexual orientation, or other identity distinctives" are invited to join in living out the church's mission as followers of Jesus in the Anabaptist/Mennonite tradition. The statement was published on the church's website in January 2021.<br />
<br />
In March 2023 the church sent their "Borderland Congregations" proposal to the Mennonite Brethren Church of Manitoba, proposing that churches like itself -- a welcoming and affirming congregation -- could stay in the Conference. River East could "remain part of MBCM and yet pursue understandings and practices that may border on the edges of common interpretations of the Confession of Faith." This could be for a period of five to seven years, at which time all parties could discern a way forward on the topic. If no common ground could be found, churches like River East could be asked to leave the Conference. The proposal was not accepted.<br />
<br />
On 3 May 2023 the River East Church congregation was formally suspended by the Mennonite Brethren Church of Manitoba due to the church's position on welcoming 2SLGBTQ+ persons as outlined in their Inclusivity Statement. The church held two open meetings that were broadcast online on 26 November 2023 and 14 January 2024 in which they told the story of their journey to inclusion. <br />
<br />
At a special session of the Mennonite Brethren Church of Manitoba held on 20 January 2024, delegates voted 83.3% (261 for and 52 against) to remove River East Church from the conference, effective 30 May 2024. The Conference stated that each of its member churches had chosen to journey together with every other member church and had agreed to uphold the Canadian Conference of Mennonite Brethren Churches Confession of Faith. This commitment included an explicit promise not to pass or accept resolutions in conflict with the Confession of Faith. River East Church had broken this commitment, thus damaging the unity, purpose, and mission of the Conference, and that the Conference had an obligation to remove River East Church.<br />
= Bibliography =<br />
Fast, Karl, ed. ''Fiftieth Anniversary of the Mennonite Settlement in North Kildonan''. Winnipeg: The Anniversary Committee, 1978, 128 pp.<br />
<br />
"Mennonite Brethren Conference Responds to Borderland Proposal: The Answer is No." Time to Tell. 10 June 2023. Web. 21 Janary 2024. https://timetotellcanada.blogspot.com/2023/06/mennonite-brethren-conference-responds.html.<br />
<br />
''Mennonite Brethren Herald'' (27 May 1988): 42.<br />
<br />
''Mennonite Reporter'' (15 June 1992): 9.<br />
<br />
"River East Church in Winnipeg Formally Suspended by the Mennonite Brethren Church of Manitoba." Time to Tell. 19 May 2023. Web. 21 January 2024. https://timetotellcanada.blogspot.com/2023/05/river-east-church-in-winnipeg-formally.html.<br />
<br />
"The River East Church Story: A Journey Toward Inclusivity." Time to Tell. 25 March 2023. Web. 21 January 2024. https://timetotellcanada.blogspot.com/2023/03/the-river-east-church-story-journey.html.<br />
<br />
"River East Tells the Story of its Biblical and Theological Foundations for Inclusion of LGBTQ+ people." Time to Tell. 15 January 2024. Web. 21 January 2024. https://timetotellcanada.blogspot.com/2024/01/river-east-tells-story-of-its-biblical.html.<br />
<br />
"River East Church Tells the Story of its Journey to Inclusion." Time to Tell. 29 November 2023. Web. 21 January 2024. https://timetotellcanada.blogspot.com/2023/11/river-east-church-tells-story-of-its.html.<br />
<br />
Toews, John A. ''A Brief History of the Mennonite Brethren Church: Pilgrims and Pioneers''. Fresno, CA, 1975: 162.<br />
<br />
"What to do about River East: Report about the January 20 Mennonite Brethren Church of Manitoba Special Session." Time to Tell. 21 January 2024. Web. 21 January 2024. https://timetotellcanada.blogspot.com/2024/01/what-to-do-about-river-east-report.html.<br />
=== Archival Records: ===<br />
Records at [http://cmbs.mennonitebrethren.ca/inst_records/river-east-mennonite-brethren-church-winnipeg-mb/ Centre for Mennonite Brethren Studies.]<br />
= Additional Information =<br />
'''Address''': 755 McLeod Avenue, Winnipeg, MB R2K 0B8<br />
<br />
'''Phone''': 204-663-5096<br />
<br />
'''Website''': [http://www.remb.ca/ River East Mennonite Brethren Church]<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
[[Manitoba Conference of Mennonite Brethren Churches|Mennonite Brethren Church of Manitoba]] (1963-2024)<br />
<br />
[[Canadian Conference of Mennonite Brethren Churches|Canadian Conference of Mennonite Brethren Churches]] (1963-2024)<br />
<br />
[[General Conference of Mennonite Brethren Churches]] (1963-2002)<br />
<br />
=== River East Church Ministers ===<br />
{| class="wikitable" <br />
! Minister !! Years<br />
|- <br />
| Ernest A. Isaac || align="right" | 1965-1973<br />
|- <br />
| John B. Epp || align="right" | 1976-1987<br />
|- <br />
| Norm Neufeld || align="right" | 1988-1990<br />
|- <br />
| Karen Heidebrecht Thiessen || align="right" | 1990-2000<br />
|- <br />
| Christine Longhurst || align="right" | 2000-2006<br />
|- <br />
| Wesley Toews || align="right" | 2000-2001<br />
|- <br />
| Connie Epp || align="right" | 2000-2009<br />
|- <br />
| Gerry Derksen || align="right" | 2001-2012<br />
|- <br />
| Mary Anne Isaak || align="right" | 2011-present<br />
|}<br />
=== River East Church Membership ===<br />
{| class="wikitable" <br />
! Year !! Members<br />
|- <br />
| 1965 || align="right" | 179<br />
|- <br />
| 1985 || align="right" | 328<br />
|- <br />
| 1995 || align="right" | 187<br />
|- <br />
| 2000 || align="right" | 197<br />
|- <br />
| 2010 || align="right" | 218<br />
|}<br />
{{GAMEO_footer|hp=|date=January 2024|a1_last=Epp|a1_first=Marlene|a2_last=Thiessen|a2_first=Richard D.}}<br />
[[Category:Churches]]<br />
[[Category:Mennonite Brethren Church of Manitoba Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:General Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Manitoba Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Peace_Church_on_52nd_(Vancouver,_British_Columbia,_Canada)&diff=178147Peace Church on 52nd (Vancouver, British Columbia, Canada)2024-01-22T01:37:02Z<p>RichardThiessen: Updated table of ministers.</p>
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[[File:FUMCearly.jpg|300px|thumb|right|''First United Mennonite Church, Vancouver, ca. 1945''.]]<br />
[[File:FUMC.jpg|300px|thumb|right|''First United Mennonite Church, Vancouver BC<br /><br />
Source: Belinda Rempel'']]<br />
By the early 1930s, Mennonites were moving from rural areas in [[British Columbia (Canada)|British Columbia]] (BC) and western Canada to [[Vancouver (British Columbia, Canada)|Vancouver]], British Columbia. The leadership of the [[Mennonite Church Canada|Conference of Mennonites in Canada]] decided to send Elder [[Janzen, Jacob H. (1878-1950)|Jacob H. Janzen]] from [[Ontario (Canada)|Ontario]] to Vancouver in 1935 to help organize a Mennonite congregation in the city. Jacob and his wife Elisabeth also helped to establish the [[Mary Martha Girls' Home (Vancouver, British Columbia, Canada)|Mary Martha Girls' Home]] to assist young Mennonite women who had in many cases been sent by their families to the city to earn income for the family. Services began in 1935, and the First United Mennonite Church (FUMC) was formally organized in 1937 with 11 charter members, the first Mennonite Church in Vancouver.<br />
<br />
By the end of the 1940s circumstances produced a total change. World War II had ended and jobs were plentiful. Hundreds of Mennonite immigrants came to BC and many worked in Vancouver and the church filled up. In the summer of 1955 the congregation sold their church building on 49<sup>th</sup> Avenue and purchased a larger church building on 659 East 52<sup>nd</sup> Avenue (formerly the Ebenezer Baptist Church [Erste Deutsche Baptisten Gemeinde]). The congregation continues to worship at the same location, with the building having endured a couple of smaller renovations and one major renovation in the early 1980s.<br />
<br />
During the early 1950s, the [[Mountainview Mennonite Church (Vancouver, British Columbia, Canada)|Mountainview Mennonite Church]] (formerly Vancouver Mennonite Mission) was built and a number of members who preferred English services transferred there. The Sunday school started a missionary project in Richmond and eventually a church was built -- [[Prince of Peace Mennonite Church (Richmond, British Columbia, Canada)|Prince of Peace Mennonite Church]]. Membership in the church continued to grow and by 1965 [[Sherbrooke Mennonite Church (Vancouver, British Columbia, Canada)|Sherbrooke Mennonite Church]] was built and a new church body was organized in 1967. All three daughter congregations received both members and financial support from FUMC. First United Mennonite and Sherbrooke operated as one until 1968 when the latter became fully independent.<br />
<br />
From 95 members in 1950 the membership grew to exceed 500 members in the 1960s and 1970s and into much of the 1980s. The 25th anniversary (1962) records 550 members and a 50th anniversary in 1987 saw some 500 members. In 2010 membership was 270. During the 1960s there were many growing families involved in the congregation. The Sunday school numbered in the hundreds and there was a vibrant Boys Club running as well. In 1986 a Spanish congregation was established; in May 1992 this congregation became a member of the [[Mennonite Church British Columbia|Conference of Mennonites in British Columbia]] as the [[First United Spanish Mennonite Church (Vancouver, British Columbia, Canada)|First United Spanish Mennonite Church]].<br />
<br />
With many young people leaving the city for the suburbs, the membership has declined in recent years. The makeup of the church has also changed. There is still a core group that has been at the church since the early 1950s and there are a number of young adults and new immigrants to Canada who also attend. Current ministries include a partnership with six other South Hill churches to provide ESL classes and an ESL "ALPHA" class through Kingcrest International Neighbours. FUMC also partnered with a number of local churches to establish and run the Place of Refuge, a transition house for persons with addictions.<br />
<br />
In June 2018 the congregation changed its name to Peace Church on 52nd as part of an effort to respond to changes in its local community.<br />
= Bibliography =<br />
''Canadian Mennonite'' (24 November 1961): 26.<br />
<br />
''Canadian Mennonite'' 24, no. 21 (12 October 2020): 22.<br />
<br />
''Churches in Profile''. Clearbrook, BC: Conference of Mennonites in British Columbia, 1978: 99-103.<br />
<br />
Dueckman, Amy. "New Identity for Vancouver Church." ''Canadian Mennonite'' 22, no. 20 (22 October 2018): 13.<br />
<br />
Harder, Henry. "A Short History of the Origins of the First United Mennonite Church, Vancouver, British Columbia." Research paper, Canadian Mennonite Bible College, 1976, 12 pp. [http://www.mennonitechurch.ca/programs/archives/index.htm Mennonite Heritage Centre.]<br />
<br />
''Information bezueglich der Vereinigten Mennoniten Gemeinden in British Columbien: Gelegentlich der Konferenz der Mennoniten in Kanada, 1959''. Abbotsford, BC: The Conference, 1959: 7.<br />
<br />
''Mennonite Reporter'' (24 June 1996): 12.<br />
<br />
==Archival Records== <br />
Mennonite Heritage Centre Archives, Winnipeg, MB: [http://www.mennonitechurch.ca/programs/archives/holdings/BC/BC_vanumfirst.htm Volumes 109, 1010, 2780, 2928, 3390, 3539, 4441].<br />
<br />
= Additional Information =<br />
'''Address''': 659 East 52nd Avenue, Vancouver, BC V5X 1G8<br />
<br />
'''Phone''': 604-321-2131<br />
<br />
'''Website''': [https://www.peacechurchon52.ca/ Peace Church on 52nd]<br />
<br />
'''Denominational Affiliations:'''<br />
<br />
Conference of Mennonites in British Columbia / <span class="link-external">[http://mcbc.ca/index.html Mennonite Church British Columbia]</span> (1936-present)<br />
<br />
Conference of Mennonites in Canada / <span class="link-external">[http://www.mennonitechurch.ca/ Mennonite Church Canada]</span> (1937-present)<br />
<br />
[[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]] (1938-1999)<br />
=== First United Mennonite Church Ministers ===<br />
{| class="wikitable" <br />
! Minister<br />
! Years<br />
|- <br />
| [[Janzen, Jacob H. (1878-1950)|Jacob H. Janzen]]<br />
| align="right" | 1935-1937<br />
|- <br />
| [[Wiens, Jacob Bernhard (1898-1975)|Jacob B. Wiens]]<br />
| align="right" | 1937-1975<br />
|- <br />
| David J. Duerksen<br />
| align="right" | 1937-1952<br />
|- <br />
| Johann Goertz<br />
| align="right" | 1937-1947<br />
|- <br />
| Bernhard B. Friesen<br />
| align="right" | 1946-1966<br />
|- <br />
| [[Goerz, Heinrich (1890-1972)|Heinrich Goerz]]<br />
| align="right" | 1951-1972<br />
|- <br />
| [[Letkemann, Peter J. (1886-1966)|Peter Letkemann]]<br />
| align="right" | 1951-1967<br />
|- <br />
| [[Cornelsen, Erwin (1919-2020)|Erwin Cornelsen]]<br />
| align="right" | 1961-1967<br />
|- <br />
| Heinz Braun<br />
| align="right" | 1968-1974<br />
|- <br />
| David Nickel<br />
| align="right" | 1969-1983<br />
|- <br />
| Peter Neufeld<br />
| align="right" | 1972-1990<br />
|- <br />
| Henry Unrau<br />
| align="right" | 1975-1976<br />
|- <br />
| Ken Kehler<br />
| align="right" | 1976-1980<br />
|- <br />
| Abram Harder<br />
| align="right" | 1976-1987<br />
|- <br />
| Gene Klassen<br />
| align="right" | 1977-1980<br />
|- <br />
| Hans Federau<br />
| align="right" | 1980-1992<br />
|- <br />
| Larry Schram<br />
| align="right" | 1982-1989<br />
|- <br />
| Hans Krueger<br />
| align="right" | 1986-1988<br />
|- <br />
| Hans Fast<br />
| align="right" | 1986-1997<br />
|- <br />
| [[Boschman, Paul Wilfred (1923-1994)|Paul Boschman]]<br />
| align="right" | 1989<br />
|- <br />
| Elden Wiebe<br />
| align="right" | 1990-1993<br />
|- <br />
| Jacob Tilitzky<br />
| align="right" | 1992-1993<br />
|- <br />
| Helmut Isaak<br />
| align="right" | 1993-2002<br />
|- <br />
| Pye Chew<br />
| align="right" | 1996-1999<br />
|- <br />
| Ingrid Schulz<br />
| align="right" | 2000-2012<br />
|- <br />
| Lydia Cruttwell<br />
| align="right" | 2012-2021<br />
|- <br />
| Adam Back<br />
| align="right" | 2017-2022<br />
|- <br />
| Garry Janzen (transitional)<br />
| align="right" | 2023-2024<br />
|- <br />
| Graham McCarthy<br />
| align="right" | 2024-present<br />
|}<br />
<br />
=== First United Mennonite Church Membership ===<br />
{| class="wikitable" style="text-align: right;" <br />
! Year<br />
! Members<br />
|- <br />
| 1937<br />
| 11<br />
|- <br />
| 1940<br />
| 50<br />
|- <br />
| 1945<br />
| 75<br />
|- <br />
| 1950<br />
| 95<br />
|- <br />
| 1955<br />
| 243<br />
|- <br />
| 1959<br />
| 471<br />
|- <br />
| 1965<br />
| 568<br />
|- <br />
| 1975<br />
| 575<br />
|- <br />
| 1979<br />
| 602<br />
|- <br />
| 1985<br />
| 539<br />
|- <br />
| 1990<br />
| 454<br />
|- <br />
| 1995<br />
| 357<br />
|- <br />
| 2000<br />
| 324<br />
|- <br />
| 2005<br />
| 303<br />
|- <br />
| 2010<br />
| 270<br />
|- <br />
| 2015<br />
| 219<br />
|- <br />
| 2020<br />
| 185<br />
|}<br />
<br />
= Maps =<br />
[[Map:First United Mennonite Church, Vancouver, BC|First United Mennonite Church, Vancouver, BC]]<br />
{{GAMEO_footer|hp=|date=January 2024|a1_last=Goossen|a1_first=John|a2_last=|a2_first=}}<br />
<br />
[[Category:Churches]]<br />
[[Category:Mennonite Church British Columbia Congregations]]<br />
[[Category:Mennonite Church Canada Congregations]]<br />
[[Category:General Conference Mennonite Church Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Point_Grey_Inter-Mennonite_Fellowship_(Vancouver,_British_Columbia,_Canada)&diff=178146Point Grey Inter-Mennonite Fellowship (Vancouver, British Columbia, Canada)2024-01-22T01:18:05Z<p>RichardThiessen: </p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
[[File:PGIMF%20inside.jpg|300px|thumb|right|''Point Grey Inter-Mennonite Fellowship, Interior<br /><br />
Source: MCBC'']]<br />
Point Grey Inter-Mennonite Fellowship (PGIMF) was begun by individuals interested in creating an inter-Mennonite congregation west of Main Street that could relate to [[Vancouver (British Columbia, Canada)|Vancouver]]’s university students. The fellowship first met in September 1986. Known as the Point Grey Fellowship (PGF), they rented the chapel of The Menno Simons Centre, a former convent that had recently been purchased by The Pacific Centre for Discipleship to serve as a residence for Mennonite and Christian university students. The initial PGF attendees came from three Mennonite traditions: [[Mennonite Brethren Church|Mennonite Brethren]], [[General Conference Mennonite Church (GCM)|General Conference]], and [[Mennonite Church (MC)|Mennonite Church]].<br />
<br />
The small fellowship, which has always worked by consensus, was lay-led (1986-1988), when Palmer Becker was invited to serve from 1988 to 1991 as the fellowship’s part-time pastor and as part-time University Chaplain (supported by the Conference of Mennonites in British Columbia). Following the unexpected departure of the fellowship’s second pastor, Murray Phillips, in 1991, PGF once again became lay-led (1991-present).<br />
<br />
Point Grey Fellowship was accepted for full membership in the [[British Columbia Conference of Mennonite Brethren Churches|British Columbia Conference of the Mennonite Brethren (MB) Churches]] in 1987. After it was granted associate membership in the Conference of Mennonites in British Columbia (now [[Mennonite Church British Columbia|Mennonite Church British Columbia]]) in 1992, PGF changed its name to Point Grey Inter-Mennonite Fellowship in 1993. Later changes to conference polity permitted the fellowship’s full membership in both conferences, making it one of very few dual-affiliated MB / MC congregations in North America.<br />
<br />
Relying solely on volunteers to coordinate and create worship services, lead music and administer, the fellowship’s speakers come either from within or from other congregations, church agencies and seminaries. A pastoral care committee coordinates care giving. The fellowship’s creative worship services typically include four-part hymn singing, extensive scripture readings from the lectionary, children's features, the sharing of concerns and congregational prayers, and talks followed by 15 minutes of open responses. Since many attendees commute, PGIMF relies on weekly coffee hours, a book-study group, monthly potlucks, and informally-formed lunch groups to help to create a sense of community.<br />
<br />
The fellowship celebrates its [[Anabaptism|Anabaptist]] spiritual heritage, its love of music and singing, its keen interest in the visual arts (the chapel is also an art gallery), its opportunities for students and laity to give sermons and participate however they wish, and its extended discussions during which ideas from the morning’s meditation are related to things being read or to life as it is being experienced. The fellowship intentionally does not own property, and nearly 70% of its annual budget goes to support outside activities, the various conferences, missions, [[Mennonite Central Committee (International)|Mennonite Central Committee]], and similar charities.<br />
<br />
In 2020 Menno Simons Centre was sold, and the last worship service at that location was held on 15 March 2020. This corresponded with the onset of the COVID-19 pandemic. Folliwng the sale, services were held via Zoom, and eventually occasional in-person worship services were held in rented facilities.<br />
<br />
On 15 August 2022, Point Grey Inter-Mennonite Fellowship was granted a release from membership in the British Columbia Conference of Mennonite Brethren Churches. Point Grey had requested a release, stating in a letter to the conference that "Given the . . . requirement that every church be led by a pastor (or designated leader), we acknowledge that we are not aligned with the bylaws and polity of the MB Conference. We have therefore decided to request to voluntarily withdraw from the BC Conference of Mennonite Brethren Churches . . . ."<br />
= Bibliography =<br />
''Canadian Mennonite'' (2 November 1965): 13; (9 August 1966): 9; (14 March 1967): 3; (14 November 1967): 3.<br />
<br />
''Mennonite Brethren Herald'' (27 May 1988): 20; (1 May 1992): 18.<br />
<br />
Mennonites in Canada files, "1960-British Columbia," [https://uwaterloo.ca/mennonite-archives-ontario/ Mennonite Archives of Ontario].<br />
<br />
Neufeld, Henry. "Point Grey Leaves MBs: The Fellowship's Ties to MC B.C. Remain." ''Canadian Mennonite''. 9 November 2022. Web. 13 December 2022. https://canadianmennonite.org/stories/point-grey-leaves-mbs.<br />
<br />
= Additional Information =<br />
'''Address''': 4000 W. 11th Ave., Vancouver, BC V6R 2L3<br />
<br />
'''Phone''': 604-228-8911<br />
<br />
<strong>Web site</strong>: [http://www.pgimf.org www.pgimf.org]<br />
<br />
'''Denominational Affiliations''':<br />
<br />
[http://www.bcmb.org/qry/page.taf British Columbia Conference of Mennonite Brethren Churches] (1987-2022)<br />
<br />
[http://mcbc.ca/ Mennonite Church British Columbia] (1992-present)<br />
<br />
[http://www.mbconf.ca/ Canadian Conference of Mennonite Brethren Churches] (1987-2022)<br />
<br />
[http://www.mennonitechurch.ca Mennonite Church Canada] (1992-present)<br />
<br />
[[General Conference of Mennonite Brethren Churches]] (1987-2002)<br />
=== Point Grey Inter-Mennonite Fellowship Membership ===<br />
{| class="wikitable" style="text-align: right;"<br />
|- style="vertical-align:top;"<br />
! Year<br />
! Members<br />
! Attendance<br />
|- <br />
| 1995<br />
| style="text-align:right;" | 49<br />
|<br />
|- <br />
| 2000<br />
| style="text-align:right;" | 54<br />
|<br />
|- <br />
| 2005<br />
| style="text-align:right;" | 55<br />
|<br />
|- <br />
| 2010<br />
| style="text-align:right;" | 49<br />
|<br />
|- <br />
| 2015<br />
| style="text-align:right;" | 54<br />
| style="text-align:right;" | 34<br />
|- <br />
| 2020<br />
| style="text-align:right;" | 67<br />
| style="text-align:right;" | 50<br />
|}<br />
<br />
= Maps =<br />
[[Map:Point Grey Inter-Mennonite Fellowship (Vancouver, BC)|Map:Point Grey Inter-Mennonite Fellowship (Vancouver, BC)]]<br />
{{GAMEO_footer-3|hp=|date=January 2024|a1_last=Pekovich|a1_first=Andre|a2_last=Kreider|a2_first=Evan|a3_last=Krieder|a3_first=Janice}}<br />
<br />
[[Category:Churches]]<br />
[[Category:Mennonite Church British Columbia Congregations]]<br />
[[Category:Mennonite Church Canada Congregations]]<br />
[[Category:British Columbia Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:Canadian Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:General Conference of Mennonite Brethren Churches Congregations]]<br />
[[Category:British Columbia Congregations]]<br />
[[Category:Canadian Congregations]]</div>RichardThiessenhttps://gameo.org/index.php?title=Refugees&diff=178142Refugees2024-01-17T22:40:13Z<p>RichardThiessen: </p>
<hr />
<div>Refugees, victims of wars, revolutions, and ideologies, are far more numerous in the 21st century than are victims of natural disasters. To escape persecution, torture, or death because of race, religion, or political views, refugees flee the country of their origin in search of asylum. According to the United Nations High Commissioner of Refugees (UNHCR) there were 27.1 million refugees in 2022 (including 5.8 million Palestine refugees), many crowded into camps -- those inhuman institutions with their characteristic atmosphere of despair, hopelessness, and the curse of enforced idleness. In 2022 the UNHCR listed five countries as the originating country for 68% of all refugees: Syrian Arab Republic (6.8 million), Venezuela (4.6 million), Afghanistan (2.7 million), South Sudan (2.4 million), and Myanmar (1.2 million). In that same year, the following five countries hosted 38% of all refugees: Turkiye (3.8 million), Colombia (1.8 million), Uganda (1.5 million), Pakistan (1.5 million), and Germany (1.3 million).<br />
<br />
In 2022 53.2 million more were "displaced persons" in their own countries who have been forced to flee their home communities for much the same reasons that refugees flee across national boundaries. <br />
<br />
One of the most dramatic refugee movements in all history was the exodus of the Israelites from Egypt, their 40 years of wilderness wanderings, and their ultimate settlement in Canaan. For 3,000 years the Jews have been refugees. One of them wrote: "By the waters of Babylon, there we sat down and wept, when we remembered Zion" (Psalms 137:1). Joseph and Mary were refugees, caught in a political web not of their own making and fleeing out of fear for the safety of the infant Jesus (Matthew 2:13).<br />
<br />
Persecution of those who dissented from official church law or doctrine, or both, produced some refugees during the Middle Ages: Jews (12th century ff.), the [[Cathars|Cathari]] or [[Albigenses|Albigenses]] (12th-13th century ff), the [[Waldenses|Waldenses]] (12th century ff), the Lollards and Hussites (15th century). The wholesale religious wars and persecutions of the Reformation era produced even more refugees during the 16th and 17th centuries. Among those who most frequently found themselves fleeing for their lives were the Huguenots (French Calvinists) and [[Anabaptism|Anabaptists]].<br />
<br />
The main records of Anabaptist persecution, torture, and death are <em>Het Offer des Heeren</em> (1562-63), <em>The <em>[[Martyrs' Mirror|Martyrs' Mir]]</em>[[Martyrs' Mirror|<em>ror</em>]]</em> by [[Braght, Tieleman Jansz van (1625-1664)|Thieleman J. van Braght]] (1660), and the great <em>[[Hutterite Chronicles|Chronicle]] of the Hutterites</em> ("Geschicht-Buch") about 1665. In the 16th and 17th century Anabaptists were driven from their homes and communities in Switzerland, [[Austria|Austria]], Holland, France, [[Moravia (Czech Republic)|Moravia]] and elsewhere. In the Swiss canton of Berne a special police called "Anabaptist-Hunters" ([[Täuferjäger|Täuferjäger]]) was employed to ferret them out and arrest them.<br />
<br />
Mennonites also have a long history of aiding refugees. In 1553 North German Mennonites gave asylum to English Calvinists fleeing for safety from their Catholic queen. In the 1660s Dutch Mennonites sent large contributions to the Hutterian Brethren persecuted in [[Hungary|Hungary]], and likewise to the Swiss Brethren in 1672. In 1710 they organized the Foundation for Foreign Relief ([[Fonds voor Buitenlandsche Nooden (Dutch Relief Fund for Foreign Needs) |Stichting voor Buitenlandsche Nooden]]) which helped 400 refugees from Switzerland settle in the [[Netherlands|Netherlands]] and contributed large sums of money to aid in the migration of Swiss Brethren from the [[p3594.html|Palatinate]] to [[Pennsylvania (USA)|Pennsylvania]].<br />
<br />
North American Mennonite assistance to people of their faith who came to [[Canada|Canada]] and the [[United States of America|United States]] in large migrations in the 1870s (more than 18,000) and the 1920s (more than 20,000) might not be regarded as assistance to refugees because, although these people left [[Russia|Russia]] for a variety of reasons including lack of religious freedom, they would not all qualify as refugees under the current United Nations definition of a refugee. Theirs was a typical push-and-pull situation resulting in more or less normal immigration. The line between refugee and voluntary emigrant is still difficult to draw.<br />
<br />
[[File:92-14-3059.jpg|300px|thumb|right|''The "[[Great Trek, 1943-1945|Great Trek]]" during World War II.<br /><br />
Source: Canadian Mennonite.'']]<br />
The Mennonites who left the [[Union of Soviet Socialist Republics|Soviet Union]] in 1929 should probably be regarded as people whose journey began as emigrants but ended in a nightmare as refugees. What began as a small trickle of Mennonites in the summer of 1929 resulted in a flood of 13,000 - 14,000 refugees of Mennonite, Lutheran, Catholic, and other religious affiliations arriving in [[Moscow (Russia)|Moscow]] seeking to emigrate. This created a high stakes international incident involving diplomats and leaders from the [[Soviet Union]], [[Germany]], [[Canada]], and other North American and South American countries.<br />
<br />
Approximately 5,700 refugees from Moscow were able to emigrate to Germany. The remainder of those who had travelled to Moscow were dispersed by force to Siberia or sent home. Later escapees, births in the camps, and later refugees with special permission to join family members in Germany raised total numbers to 6,278. However, the death of 288 refugees, mainly children, reduced the numbers eligible to emigrate to about 5,990 refugees.<br />
<br />
According to one report, by November 1932, refugees of all religious persuasions found new homes in the following countries: [[Brazil]] - 2,529; [[Paraguay]] - 1,572; [[Canada]] - 1,344; [[Argentina]] - 6; [[Mexico]] - 4; [[United States of America|USA]] - 4; [[Europe]] - 458. Of the 3,885 Mennonites identified as part of this group, passenger lists indicate that 1,443 Mennonite refugees sailed for Paraguay and that 1,259 Mennonite refugees sailed for Brazil. <br />
<br />
About the time of the Moscow disaster another group managed to escape over the frozen [[Amur Mennonite Settlements (Amur Oblast, Russia)|Amur]] River into Harbin, [[People's Republic of China|China]]. MCC assisted about 200 to settle in the United States, 373 in [[Paraguay|Paraguay]], and 180 in [[Brazil|Brazil]]. <em>River of Glass</em> by Wilfred Martens (Scottdale, 1980) tells this dramatic story.<br />
<br />
[[World War (1939-1945) - Germany|World War II]] made many refugees, including more than 12 million in Germany alone. The first contact with Mennonite refugees from the [[Union of Soviet Socialist Republics|Soviet Union]] was in mid-1945 when 33 showed up in Holland. With the assistance of [[Hylkema, Teerd Oeds Ma Hylke (1888-1962)|T. O. Hylkema,]] pastor of the Mennonite church in [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]], MCC negotiated an agreement with the Dutch government to provide asylum for more of these people. MCC and the Dutch Mennonites guaranteed full maintenance and onward movement at the earliest opportunity. To formalize and facilitate this arrangement a "Menno Pass" was issued to each refugee admitted into the country. All but one, who because of mental illness had to be institutionalized, left Holland within a year or two.<br />
<br />
The open door to Holland and fear of being kidnapped by Soviets in [[Germany|Germany]] and forcibly returned to the [[Union of Soviet Socialist Republics|Soviet Union]] made hundreds of Mennonites flee to the town of Gronau in Westphalia on the German-Dutch border. As the city became inundated with refugees and the news became public it attracted the attention of the Soviet authorities. Consequently under pressure from the USSR, Holland closed its borders but adamantly refused to return to the [[Union of Soviet Socialist Republics|Soviet Union]] those Mennonites that had already been admitted.<br />
<br />
The consequence of the refugee influx to [[Gronau Mennonite Church (Gronau, Nordrhein-Westfalen, Germany)|Gronau]] was that MCC opened a major camp, with hospital, in that city. Meanwhile, a refugee camp was opened in [[Berlin (Germany)|Berlin]], starting with 125 persons and closing nine months later, on 31 January 1947, with over 1,200 refugees. This group was joined by 300 from Holland and over 1,000 from [[Munich (Freistaat Bayern, Germany)|Munich]] in South Germany and was the first major refugee transport and resettlement effort, of any group -- Mennonite or non-Mennonite -- to leave Europe after World War II.<br />
<br />
[[File:ME2-8-5.jpg|300px|thumb|right|''Refugees preparing to travel on the Volendam.'']]<br />
Ultimately four transports left Bremerhaven, Germany, for [[South America|South America]] with a total of 5,616 persons as follows: 1 February 1947 on the <em>Volendam</em>, 2,303; 25 February 1948 on the <em>Heinzelman</em>, 860; 16 May 1948 on the <em>Charlton Monarch</em>, 758; 7 October 1948 on the [[Volendam|<em>Volendam</em>]], 1,695.<br />
<br />
The [[International Refugee Organization (IRO)|International Refugee Organization]] (IRO), the first international agency created by the United Nations in 1947, provided considerable funding for those refugees that were eligible according to the UN definition; the rest of the money needed to come from the Mennonite churches. The last <em>Volendam</em> transport included 751 Prussian and [[Danzig Refugees|Danzig Mennonite refugees]] who settled in [[Uruguay|Uruguay]] and 115 non-Mennonites selected by the [[Society of Brothers|Society of Brothers]] for settlement in their [[Primavera Hutterite Colony (Paraguay)|Primavera colony]] in Paraguay. In addition to the temporary nine-month camp in [[Berlin (Germany)|Berlin]] and the Gronau camp, MCC also maintained camps at [[Backnang (Baden-Württemberg, Germany)|Backnang]] near Stuttgart and had special staff members at Falingbostel assisting those going to Canada and the United States as well as at Oxboel, [[Denmark|Denmark]], assisting the Danzig and Prussian refugees.<br />
<br />
Many of the refugees from [[Russia|Russia]] and Prussia chose to stay in West Germany. To help them get established and also to prevent scattering, MCC provided funding and manpower for the construction of settlements (<em>Siedlungen</em>). [[Pax|Pax]] volunteers began in 1951 to build houses for them at Torney, Espelkamp, Backnang, [[Wedel (Schleswig-Holstein, Germany)|Wedel]], Enkenbach, and [[Bechterdissen (Leopoldshöhe, Nordrhein-Westfalen, Germany)|Bechterdissen]], as well as for the<em> Gemeinschaft der Evangelisch Taufgesinnter</em> ([[Nazarenes|Nazarenes]]) refugees in Taxach near Salzburg, Austria. No settlement was considered complete until a church building had been erected. A total of 486 Pax volunteers served for two years in [[Germany|Germany]] (76 in Austria). In 1948 MCC established <em>[[Mennonit, Der|Der Mennonit]]</em>, a 16-page German monthly paper primarily for the benefit of the scattered refugees. In 1953 [[Klassen, Cornelius Franz "C. F." (1894-1954)|C. F. Klassen]], special commissioner for MCC, initiated a systematic tracing service (<em>Suchdienst</em>) to facilitate the finding of scattered refugees in Europe and their relatives in Canada and elsewhere.<br />
<br />
A new concern for refugees emerged in the Mennonite churches of Canada and the [[United States of America|United States]] in the 1970s. Earlier efforts had concentrated mainly, though not exclusively, on helping Mennonites, but with the end of the [[Vietnam War (1954-75)|Vietnam War]] in 1975 and the emergence of the "boat people" refugees, MCC turned to helping non-Mennonite refugees, primarily from southeast Asia but, after 1980, also from Central America. There were at least three reasons for this: first, Mennonites, rooted in Scripture, read often the words of Jesus, "I was hungry and you gave me food ... I was a stranger and you welcomed me." (Matthew 25: 35) Secondly, there was a realization that the 20th century had brought with it an entirely new phenomenon not known before, the difficulty of fleeing one country and the problem of entering another. With the emergence of passports and visas, the tightening of securities at borders and the ideological tensions there emerged the "stateless person," the unwanted refugee who often could not get out, yet could not get in. Thirdly, there was the deep involvement of the United States in the unpopular Vietnam war, and the long service of MCC and the [[Eastern Mennonite Missions (Lancaster Mennonite Conference)|Eastern Mennonite Board of Missions and Charities]] (MC) in [[Vietnam|Vietnam]], providing much awareness of the post-war plight of these people, and perhaps also a sense of guilt.<br />
<br />
At its annual meeting in 1980 MCC adopted a resolution on refugees resolving to "give special attention during the next three years to the needs of refugees in Africa, Southeast Asia, the Middle East and other regions." Assistance was to be in personnel, money, and material aid, helping refugees to return to the countries of their origin or resettling them elsewhere. Always there was to be a strong concern for the social and spiritual needs of these people.<br />
<br />
As the linkages between revolutions and refugees, ideologies and homeless people, injustice and poverty became increasingly obvious, MCC attempted to work also at solving root causes. Peace and reconciliation efforts attained new meaning and urgency. Concern also shifted from non-Western countries, where refugees walked the lonely roads, to Canada, the [[United States of America|United States]], and Europe, where the weapons were made that drove these people from their homes and countries. In books like <em>Making a Killing</em> by Ernie Regehr the linkage was documented.<br />
<br />
Concern was also directed to active involvement in nonviolent action, to shifting from traditional peacekeeping to active peacemaking (peace activism). Evidence of this shift and a greater readiness to engage in challenging the civil authorities was also seen in a refugee program called Overground Railroad (ORR). The ORR was started in 1983 as a service for Central American refugees by Jubilee Partners of Georgia; Reba Place in Evanston, Illinois; and MCC. It shuttled refugees from south [[Texas (USA)|Texas]] to host congregations in various parts of the United States and ultimately to Canada, where congregations often acted as official sponsors providing housing, food and clothing, orientation, and the necessary care and moral support. The ORR program, in addition to helping individual refugees and families, was a direct and bold challenge to the unjust United States refugee policy. During 1985 ORR assisted 200 refugees from Central America to reach haven in Canada, via Mennonites and other churches.<br />
<br />
Canada has a long history of helping refugees. Since World War II more than a half-million refugees settled in Canada. [[Mennonite Central Committee Canada|MCC Canada]] on 3 June 1981, signed an "Extension of agreement with regard to the sponsorship and joint assistance of refugees" with the Canadian government, primarily at that time for the sake of helping refugees from Indochina. During a six-year period (1980-85) nearly 3,000 refugees were sponsored by Canadian Mennonites. From 1975 through 1986 4,216 refugees were sponsored to resettle in the United States through [[Mennonite Central Committee United States|MCC US]].<br />
<br />
MCC's response to refugees has been to help them return to the country of origin if possible, to assist in resettling them in the country of their first asylum, or to resettle them in a third country. Assistance consists in food and clothing, medical and educational services, employment, training, and meeting agricultural, housing, social, and spiritual needs.<br />
<br />
While the refugee problem is complex it can be said that wars and revolutions, ideologies, and intolerance are the chief culprits. Massive indifference is the major obstacle to solving the refugee problem.<br />
= Bibliography =<br />
<em>An Annotated Bibliography of Mennonite Writings on War and Peace, 1930-1980,</em> ed. Willard Swartley and Cornelius J. Dyck. Scottdale, PA: Herald Press, 1987: 596-611.<br />
<br />
Corporación Paraguaya, Inc. "1930 List of Transports: List of Members of Transport IV for Paraguay Leaving Mölln, Juy 12, 1930." Mennonite Central Committee: Paraguayan Immigration, 1920-1933, Corporación Paraguay, Inc. 1926-1952. IX-3-3, Box 11, File 11. Akron, PA: Mennonite Central Committee Archives.<br />
<br />
Corporación Paraguaya, Inc. "1930 List of Transports: Transport V, List of the German Russian Mennonite Refugees Who Sailed for Paraguay, September 17, 1930." Mennonite Central Committee: Paraguayan Immigration, 1920-1933, Corporación Paraguay, Inc. 1926-1952. IX-3-3, Box 11, File 11. Akron, PA: Mennonite Central Committee Archives.<br />
<br />
Epp, Frank H. ''Mennonite Exodus: The Rescue of the Russian Mennonites since the Communist Revolution''. Altona, Man.: D.W. Friesen & Sons, 1962.<br />
<br />
Fretz, J. Winfield. <em>Pilgrims in Paraguay.</em> Scottdale, PA: Herald Press, 1953.<br />
<br />
Friesen, Martin W., ed. <em>Kanadische Mennoniten Bezwingen eine Wildnis.</em> Kolonie Menno, Paraguay, 1977.<br />
<br />
Komitee der Flüchtlinge, ed. <em>Vor den Toren Moskaus.</em> Yarrow, BC: Columbia Press, 1960.<br />
<br />
Letkemann, Peter. "Mennonite Refugee Camps in Germany, 1921-1951: Part II - Lager Mölln." ''Mennonite Historian'' (December 2012). https://www.mennonitehistorian.ca/38.4.MHDec12.pdf.<br />
<br />
Lopau, Christian. "Das Flüchtlingslager Für Die Rußlanddeutschen in Mölln 1929-1933." In ''Forschungen Zur Geschichte Und Kultur Der Rußlanddeutschen'': 106–17. Essen: Klartext Verlag, 1997.<br />
<br />
Neufeldt, Colin Peter. "Flight to Moscow, 1929: An Act of Mennonite Civil Disobedience." ''Preservings'' 19 (December 2001): 35–47. https://www.plettfoundation.org/files/preservings/Preservings19.pdf.<br />
<br />
Norwood, Frederick A. <em>Strangers and Exiles</em>, 2 vols. Nashville: Abingdon Press, 1969.<br />
<br />
Pauls, Jr., Peter, ed. ''Mennoniten in Brasilien; Gedenkschrift Zum 50 Jahr-Jubiläum Ihrer Einwanderung: 1930 - 1980''. Paraná State, Brazil: Witmarsum Colony, 1980.<br />
<br />
Regehr, Walter, ed. <em>25 Jahre Kolonie Neuland Chaco-Paraguay</em> (1947-1972). Karlsruhe: Heinrich Schneider, 1972.<br />
<br />
Rose, Peter J. <em>Working With Refugees</em>, Proceedings of the Simon S. Shargo Memorial Conference. New York: Center for Migration Studies, 1986.<br />
<br />
Savin, Andrey I. "The 1929 Emigration of Mennonites from the USSR: An Examination of Documents from the Archive of Foreign Policy of the Russian Federation." ''Journal of Mennonite Studies'' 30 (2012): 45–55. https://jms.uwinnipeg.ca/index.php/jms/article/view/1448.<br />
<br />
Schirmacher, Hermann, ed. "Mennonite Passenger Lists for Brazil." Latin American Mennonite Genealogial Resources. 1 May 2021. Web. 17 January 2024. https://www.mennonitegenealogy.com/latin/Mennonite_Passenger_lists_for_Brazil.pdf.<br />
<br />
Toews, John B. <em>Lost Fatherland.</em> Scottdale, PA: Herald Press, 1967.<br />
<br />
UNHCR: The UN Refugee Agency. "Figures at a Glance." Web. 23 August 2022. https://www.unhcr.org/figures-at-a-glance.html. <br />
<br />
Unruh, John D. <em>In the Name of Christ. </em>Scottdale, PA: Herald Press, 1952.<br />
<br />
Willms, Henry J, George G Thielman, and Committee of Mennonite Refugees from the Soviet Union. ''At the Gates of Moscow: Or God’s Gracious Aid through a Most Difficult and Trying Period (an Eyewitness Report Concerning the Flight from Moscow to Canada, the Land of Freedom)''. Abbotsford, BC: Judson Lake House Publishers, 2010.<br />
= Additional Information =<br />
Search [http://www.mcc.org/index.html Mennonite Central Committee] page for Immigration, Refugees and similar terms<br />
{{GAMEO_footer-3|hp=Vol. 5, pp. 753-756|date=January 2024|a1_last=Dyck|a1_first=Peter J|a2_last=Thiessen|a2_first=Richard D.|a3_last=Rempel|a3_first=Marvin}}</div>RichardThiessenhttps://gameo.org/index.php?title=Refugees&diff=178140Refugees2024-01-17T20:49:38Z<p>RichardThiessen: Rempel revised the Moscow 1929 section of the article and added additional entries to the bibliography.</p>
<hr />
<div>Refugees, victims of wars, revolutions, and ideologies, are far more numerous in the 21st century than are victims of natural disasters. To escape persecution, torture, or death because of race, religion, or political views, refugees flee the country of their origin in search of asylum. According to the United Nations High Commissioner of Refugees (UNHCR) there were 27.1 million refugees in 2022 (including 5.8 million Palestine refugees), many crowded into camps -- those inhuman institutions with their characteristic atmosphere of despair, hopelessness, and the curse of enforced idleness. In 2022 the UNHCR listed five countries as the originating country for 68% of all refugees: Syrian Arab Republic (6.8 million), Venezuela (4.6 million), Afghanistan (2.7 million), South Sudan (2.4 million), and Myanmar (1.2 million). In that same year, the following five countries hosted 38% of all refugees: Turkiye (3.8 million), Colombia (1.8 million), Uganda (1.5 million), Pakistan (1.5 million), and Germany (1.3 million).<br />
<br />
In 2022 53.2 million more were "displaced persons" in their own countries who have been forced to flee their home communities for much the same reasons that refugees flee across national boundaries. <br />
<br />
One of the most dramatic refugee movements in all history was the exodus of the Israelites from Egypt, their 40 years of wilderness wanderings, and their ultimate settlement in Canaan. For 3,000 years the Jews have been refugees. One of them wrote: "By the waters of Babylon, there we sat down and wept, when we remembered Zion" (Psalms 137:1). Joseph and Mary were refugees, caught in a political web not of their own making and fleeing out of fear for the safety of the infant Jesus (Matthew 2:13).<br />
<br />
Persecution of those who dissented from official church law or doctrine, or both, produced some refugees during the Middle Ages: Jews (12th century ff.), the [[Cathars|Cathari]] or [[Albigenses|Albigenses]] (12th-13th century ff), the [[Waldenses|Waldenses]] (12th century ff), the Lollards and Hussites (15th century). The wholesale religious wars and persecutions of the Reformation era produced even more refugees during the 16th and 17th centuries. Among those who most frequently found themselves fleeing for their lives were the Huguenots (French Calvinists) and [[Anabaptism|Anabaptists]].<br />
<br />
The main records of Anabaptist persecution, torture, and death are <em>Het Offer des Heeren</em> (1562-63), <em>The <em>[[Martyrs' Mirror|Martyrs' Mir]]</em>[[Martyrs' Mirror|<em>ror</em>]]</em> by [[Braght, Tieleman Jansz van (1625-1664)|Thieleman J. van Braght]] (1660), and the great <em>[[Hutterite Chronicles|Chronicle]] of the Hutterites</em> ("Geschicht-Buch") about 1665. In the 16th and 17th century Anabaptists were driven from their homes and communities in Switzerland, [[Austria|Austria]], Holland, France, [[Moravia (Czech Republic)|Moravia]] and elsewhere. In the Swiss canton of Berne a special police called "Anabaptist-Hunters" ([[Täuferjäger|Täuferjäger]]) was employed to ferret them out and arrest them.<br />
<br />
Mennonites also have a long history of aiding refugees. In 1553 North German Mennonites gave asylum to English Calvinists fleeing for safety from their Catholic queen. In the 1660s Dutch Mennonites sent large contributions to the Hutterian Brethren persecuted in [[Hungary|Hungary]], and likewise to the Swiss Brethren in 1672. In 1710 they organized the Foundation for Foreign Relief ([[Fonds voor Buitenlandsche Nooden (Dutch Relief Fund for Foreign Needs) |Stichting voor Buitenlandsche Nooden]]) which helped 400 refugees from Switzerland settle in the [[Netherlands|Netherlands]] and contributed large sums of money to aid in the migration of Swiss Brethren from the [[p3594.html|Palatinate]] to [[Pennsylvania (USA)|Pennsylvania]].<br />
<br />
North American Mennonite assistance to people of their faith who came to [[Canada|Canada]] and the [[United States of America|United States]] in large migrations in the 1870s (more than 18,000) and the 1920s (more than 20,000) might not be regarded as assistance to refugees because, although these people left [[Russia|Russia]] for a variety of reasons including lack of religious freedom, they would not all qualify as refugees under the current United Nations definition of a refugee. Theirs was a typical push-and-pull situation resulting in more or less normal immigration. The line between refugee and voluntary emigrant is still difficult to draw.<br />
<br />
[[File:92-14-3059.jpg|300px|thumb|right|''The "[[Great Trek, 1943-1945|Great Trek]]" during World War II.<br /><br />
Source: Canadian Mennonite.'']]<br />
The Mennonites who left the [[Union of Soviet Socialist Republics|Soviet Union]] in 1929 should probably be regarded as people whose journey began as emigrants but ended in a nightmare as refugees. What began as a small trickle of Mennonites in the summer of 1929 resulted in a flood of 13,000 - 14,000 refugees of Mennonite, Lutheran, Catholic, and other religious affiliations arriving in [[Moscow (Russia)|Moscow]] seeking to emigrate. This created a high stakes international incident involving diplomats and leaders from the [[Soviet Union]], [[Germany]], [[Canada]], and other North American and South American countries.<br />
<br />
Approximately 5,700 refugees from Moscow were able to emigrate to Germany. The remainder of those who had travelled to Moscow were dispersed by force to Siberia or sent home. Later escapees, births in the camps, and later refugees with special permission to join family members in Germany raised total numbers to 6,278. However, the death of 288 refugees, mainly children, reduced the numbers eligible to emigrate to about 5,990 refugees.<br />
<br />
According to one report, by November 1932, refugees of all religious persuasions found new homes in the following countries: [[Brazil]] - 2,529; [[Paraguay]] - 1,572; [[Canada]] - 1,344; [[Argentina]] - 6; [[Mexico]] - 4; [[United States of America|USA]] - 4; [[Europe]] - 458. Of the 3,885 Mennonites identified as part of this group, passenger lists indicate that 1,443 Mennonite refugees sailed for Paraguay and that 1,259 Mennonite refugees sailed for Brazil. <br />
<br />
About the time of the Moscow disaster another group managed to escape over the frozen [[Amur Mennonite Settlements (Amur Oblast, Russia)|Amur]] River into Harbin, [[People's Republic of China|China]]. MCC assisted about 200 to settle in the United States, 373 in [[Paraguay|Paraguay]], and 180 in [[Brazil|Brazil]]. <em>River of Glass</em> by Wilfred Martens (Scottdale, 1980) tells this dramatic story.<br />
<br />
[[World War (1939-1945) - Germany|World War II]] made many refugees, including more than 12 million in Germany alone. The first contact with Mennonite refugees from the [[Union of Soviet Socialist Republics|Soviet Union]] was in mid-1945 when 33 showed up in Holland. With the assistance of [[Hylkema, Teerd Oeds Ma Hylke (1888-1962)|T. O. Hylkema,]] pastor of the Mennonite church in [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]], MCC negotiated an agreement with the Dutch government to provide asylum for more of these people. MCC and the Dutch Mennonites guaranteed full maintenance and onward movement at the earliest opportunity. To formalize and facilitate this arrangement a "Menno Pass" was issued to each refugee admitted into the country. All but one, who because of mental illness had to be institutionalized, left Holland within a year or two.<br />
<br />
The open door to Holland and fear of being kidnapped by Soviets in [[Germany|Germany]] and forcibly returned to the [[Union of Soviet Socialist Republics|Soviet Union]] made hundreds of Mennonites flee to the town of Gronau in Westphalia on the German-Dutch border. As the city became inundated with refugees and the news became public it attracted the attention of the Soviet authorities. Consequently under pressure from the USSR, Holland closed its borders but adamantly refused to return to the [[Union of Soviet Socialist Republics|Soviet Union]] those Mennonites that had already been admitted.<br />
<br />
The consequence of the refugee influx to [[Gronau Mennonite Church (Gronau, Nordrhein-Westfalen, Germany)|Gronau]] was that MCC opened a major camp, with hospital, in that city. Meanwhile, a refugee camp was opened in [[Berlin (Germany)|Berlin]], starting with 125 persons and closing nine months later, on 31 January 1947, with over 1,200 refugees. This group was joined by 300 from Holland and over 1,000 from [[Munich (Freistaat Bayern, Germany)|Munich]] in South Germany and was the first major refugee transport and resettlement effort, of any group -- Mennonite or non-Mennonite -- to leave Europe after World War II.<br />
<br />
[[File:ME2-8-5.jpg|300px|thumb|right|''Refugees preparing to travel on the Volendam.'']]<br />
Ultimately four transports left Bremerhaven, Germany, for [[South America|South America]] with a total of 5,616 persons as follows: 1 February 1947 on the <em>Volendam</em>, 2,303; 25 February 1948 on the <em>Heinzelman</em>, 860; 16 May 1948 on the <em>Charlton Monarch</em>, 758; 7 October 1948 on the [[Volendam|<em>Volendam</em>]], 1,695.<br />
<br />
The [[International Refugee Organization (IRO)|International Refugee Organization]] (IRO), the first international agency created by the United Nations in 1947, provided considerable funding for those refugees that were eligible according to the UN definition; the rest of the money needed to come from the Mennonite churches. The last <em>Volendam</em> transport included 751 Prussian and [[Danzig Refugees|Danzig Mennonite refugees]] who settled in [[Uruguay|Uruguay]] and 115 non-Mennonites selected by the [[Society of Brothers|Society of Brothers]] for settlement in their [[Primavera Hutterite Colony (Paraguay)|Primavera colony]] in Paraguay. In addition to the temporary nine-month camp in [[Berlin (Germany)|Berlin]] and the Gronau camp, MCC also maintained camps at [[Backnang (Baden-Württemberg, Germany)|Backnang]] near Stuttgart and had special staff members at Falingbostel assisting those going to Canada and the United States as well as at Oxboel, [[Denmark|Denmark]], assisting the Danzig and Prussian refugees.<br />
<br />
Many of the refugees from [[Russia|Russia]] and Prussia chose to stay in West Germany. To help them get established and also to prevent scattering, MCC provided funding and manpower for the construction of settlements (<em>Siedlungen</em>). [[Pax|Pax]] volunteers began in 1951 to build houses for them at Torney, Espelkamp, Backnang, [[Wedel (Schleswig-Holstein, Germany)|Wedel]], Enkenbach, and [[Bechterdissen (Leopoldshöhe, Nordrhein-Westfalen, Germany)|Bechterdissen]], as well as for the<em> Gemeinschaft der Evangelisch Taufgesinnter</em> ([[Nazarenes|Nazarenes]]) refugees in Taxach near Salzburg, Austria. No settlement was considered complete until a church building had been erected. A total of 486 Pax volunteers served for two years in [[Germany|Germany]] (76 in Austria). In 1948 MCC established <em>[[Mennonit, Der|Der Mennonit]]</em>, a 16-page German monthly paper primarily for the benefit of the scattered refugees. In 1953 [[Klassen, Cornelius Franz "C. F." (1894-1954)|C. F. Klassen]], special commissioner for MCC, initiated a systematic tracing service (<em>Suchdienst</em>) to facilitate the finding of scattered refugees in Europe and their relatives in Canada and elsewhere.<br />
<br />
A new concern for refugees emerged in the Mennonite churches of Canada and the [[United States of America|United States]] in the 1970s. Earlier efforts had concentrated mainly, though not exclusively, on helping Mennonites, but with the end of the [[Vietnam War (1954-75)|Vietnam War]] in 1975 and the emergence of the "boat people" refugees, MCC turned to helping non-Mennonite refugees, primarily from southeast Asia but, after 1980, also from Central America. There were at least three reasons for this: first, Mennonites, rooted in Scripture, read often the words of Jesus, "I was hungry and you gave me food ... I was a stranger and you welcomed me." (Matthew 25: 35) Secondly, there was a realization that the 20th century had brought with it an entirely new phenomenon not known before, the difficulty of fleeing one country and the problem of entering another. With the emergence of passports and visas, the tightening of securities at borders and the ideological tensions there emerged the "stateless person," the unwanted refugee who often could not get out, yet could not get in. Thirdly, there was the deep involvement of the United States in the unpopular Vietnam war, and the long service of MCC and the [[Eastern Mennonite Missions (Lancaster Mennonite Conference)|Eastern Mennonite Board of Missions and Charities]] (MC) in [[Vietnam|Vietnam]], providing much awareness of the post-war plight of these people, and perhaps also a sense of guilt.<br />
<br />
At its annual meeting in 1980 MCC adopted a resolution on refugees resolving to "give special attention during the next three years to the needs of refugees in Africa, Southeast Asia, the Middle East and other regions." Assistance was to be in personnel, money, and material aid, helping refugees to return to the countries of their origin or resettling them elsewhere. Always there was to be a strong concern for the social and spiritual needs of these people.<br />
<br />
As the linkages between revolutions and refugees, ideologies and homeless people, injustice and poverty became increasingly obvious, MCC attempted to work also at solving root causes. Peace and reconciliation efforts attained new meaning and urgency. Concern also shifted from non-Western countries, where refugees walked the lonely roads, to Canada, the [[United States of America|United States]], and Europe, where the weapons were made that drove these people from their homes and countries. In books like <em>Making a Killing</em> by Ernie Regehr the linkage was documented.<br />
<br />
Concern was also directed to active involvement in nonviolent action, to shifting from traditional peacekeeping to active peacemaking (peace activism). Evidence of this shift and a greater readiness to engage in challenging the civil authorities was also seen in a refugee program called Overground Railroad (ORR). The ORR was started in 1983 as a service for Central American refugees by Jubilee Partners of Georgia; Reba Place in Evanston, Illinois; and MCC. It shuttled refugees from south [[Texas (USA)|Texas]] to host congregations in various parts of the United States and ultimately to Canada, where congregations often acted as official sponsors providing housing, food and clothing, orientation, and the necessary care and moral support. The ORR program, in addition to helping individual refugees and families, was a direct and bold challenge to the unjust United States refugee policy. During 1985 ORR assisted 200 refugees from Central America to reach haven in Canada, via Mennonites and other churches.<br />
<br />
Canada has a long history of helping refugees. Since World War II more than a half-million refugees settled in Canada. [[Mennonite Central Committee Canada|MCC Canada]] on 3 June 1981, signed an "Extension of agreement with regard to the sponsorship and joint assistance of refugees" with the Canadian government, primarily at that time for the sake of helping refugees from Indochina. During a six-year period (1980-85) nearly 3,000 refugees were sponsored by Canadian Mennonites. From 1975 through 1986 4,216 refugees were sponsored to resettle in the United States through [[Mennonite Central Committee United States|MCC US]].<br />
<br />
MCC's response to refugees has been to help them return to the country of origin if possible, to assist in resettling them in the country of their first asylum, or to resettle them in a third country. Assistance consists in food and clothing, medical and educational services, employment, training, and meeting agricultural, housing, social, and spiritual needs.<br />
<br />
While the refugee problem is complex it can be said that wars and revolutions, ideologies, and intolerance are the chief culprits. Massive indifference is the major obstacle to solving the refugee problem.<br />
= Bibliography =<br />
<em>An Annotated Bibliography of Mennonite Writings on War and Peace, 1930-1980,</em> ed. Willard Swartley and Cornelius J. Dyck. Scottdale, PA: Herald Press, 1987: 596-611.<br />
<br />
Corporación Paraguaya, Inc. "1930 List of Transports: List of Members of Transport IV for Paraguay Leaving Mölln, Juy 12, 1930." Mennonite Central Committee: Paraguayan Immigration, 1920-1933, Corporación Paraguay, Inc. 1926-1952. IX-3-3, Box 11, File 11. Akron, PA: Mennonite Central Committee Archives.<br />
<br />
Corporación Paraguaya, Inc. "1930 List of Transports: Transport V, List of the German Russian Mennonite Refugees Who Sailed for Paraguay, September 17, 1930." Mennonite Central Committee: Paraguayan Immigration, 1920-1933, Corporación Paraguay, Inc. 1926-1952. IX-3-3, Box 11, File 11. Akron, PA: Mennonite Central Committee Archives.<br />
<br />
Epp, Frank H. ''Mennonite Exodus: The Rescue of the Russian Mennonites since the Communist Revolution''. Altona, Man.: D.W. Friesen & Sons, 1962.<br />
<br />
Fretz, J. Winfield. <em>Pilgrims in Paraguay.</em> Scottdale, PA: Herald Press, 1953.<br />
<br />
Friesen, Martin W., ed. <em>Kanadische Mennoniten Bezwingen eine Wildnis.</em> Kolonie Menno, Paraguay, 1977.<br />
<br />
Komitee der Flüchtlinge, ed. <em>Vor den Toren Moskaus.</em> Yarrow, BC: Columbia Press, 1960.<br />
<br />
Letkemann, Peter. "Mennonite Refugee Camps in Germany, 1921-1951: Part II - Lager Mölln." ''Mennonite Historian'' (December 2012). https://www.mennonitehistorian.ca/38.4.MHDec12.pdf.<br />
<br />
Lopau, Christian. "Das Flüchtlingslager Für Die Rußlanddeutschen in Mölln 1929-1933." In ''Forschungen Zur Geschichte Und Kultur Der Rußlanddeutschen'': 106–17. Essen: Klartext Verlag, 1997.<br />
<br />
Neufeldt, Colin Peter. "Flight to Moscow, 1929: An Act of Mennonite Civil Disobedience." ''Preservings'' 19 (December 2001): 35–47. https://www.plettfoundation.org/files/preservings/Preservings19.pdf.<br />
<br />
Norwood, Frederick A. <em>Strangers and Exiles</em>, 2 vols. Nashville: Abingdon Press, 1969.<br />
<br />
Pauls, Jr., Peter, ed. ''Mennoniten in Brasilien; Gedenkschrift Zum 50 Jahr-Jubiläum Ihrer Einwanderung: 1930 - 1980''. Paraná State, Brazil: Witmarsum Colony, 1980.<br />
<br />
Regehr, Walter, ed. <em>25 Jahre Kolonie Neuland Chaco-Paraguay</em> (1947-1972). Karlsruhe: Heinrich Schneider, 1972.<br />
<br />
Rose, Peter J. <em>Working With Refugees</em>, Proceedings of the Simon S. Shargo Memorial Conference. New York: Center for Migration Studies, 1986.<br />
<br />
Savin, Andrey I. "The 1929 Emigration of Mennonites from the USSR: An Examination of Documents from the Archive of Foreign Policy of the Russian Federation." ''Journal of Mennonite Studies'' 30 (2012): 45–55. https://jms.uwinnipeg.ca/index.php/jms/article/view/1448.<br />
<br />
Schirmacher, Hermann, ed. "Mennonite Passenger Lists for Brazil." Latin American Mennonite Genealogial Resources. 1 May 2021. Web. 17 January 2024. https://www.mennonitegenealogy.com/latin/Mennonite_Passenger_lists_for_Brazil.pdf.<br />
<br />
Toews, John B. <em>Lost Fatherland.</em> Scottdale, PA: Herald Press, 1967.<br />
<br />
UNHCR: The UN Refugee Agency. "Figures at a Glance." Web. 23 August 2022. https://www.unhcr.org/figures-at-a-glance.html. <br />
<br />
Unruh, John D. <em>In the Name of Christ. </em>Scottdale, PA: Herald Press, 1952.<br />
<br />
Willms, Henry J, George G Thielman, and Committee of Mennonite Refugees from the Soviet Union. ''At the Gates of Moscow: Or God’s Gracious Aid through a Most Difficult and Trying Period (an Eyewitness Report Concerning the Flight from Moscow to Canada, the Land of Freedom)''. Abbotsford, BC: Judson Lake House Publishers, 2010.<br />
= Additional Information =<br />
Search [http://www.mcc.org/index.html Mennonite Central Committee] page for Immigration, Refugees and similar terms<br />
{{GAMEO_footer|hp=Vol. 5, pp. 753-756|date=January 2024|a1_last=Dyck|a1_first=Peter J|a2_last=Thiessen|a2_first=Richard D.|a3_last=Rempel|a3_first=Marvin}}</div>RichardThiessenhttps://gameo.org/index.php?title=Boschman,_Paul_Wilfred_(1923-1994)&diff=178111Boschman, Paul Wilfred (1923-1994)2024-01-12T07:22:17Z<p>RichardThiessen: Added information about his parents.</p>
<hr />
<div>[[File:BoschmanPaul.jpg|300px|thumb|right|''Paul Boschman (1923-1994)'']]<br />
Paul Wilfred Boschman: missionary, pastor and church planter; born 23 January 1923 in Petaigon, [[Saskatchewan (Canada)|Saskatchewan]], Canada, the eldest of ten children of [[Boschman, Cornelius Cornelius (1896-1988)|Cornelius C. Boschman]] (30 December 1896, Manitoba - 28 July 1988, Saskatoon, Saskatchewan) and Agatha (Dyck) Boschman (21 May 1903, Saskatchewan - 1985, Saskatchewan). He married LaVerne Linscheid (14 August 1928 - 16 February 1972) on 23 June 1950. Paul and LaVerne had two children: Beverly, who died of Huntington Disease in 1986, and Lawrence, who also died of Huntington Disease in 2003. LaVerne died of Huntington Disease on 16 February 1972. Paul then married MaryAnne (Janzen) Isaac (10 November 1933 - 3 November 2018), a widow with three children, Larry, Don, and Rachel, in 1973. Paul died at home in [[Abbotsford (British Columbia, Canada)|Abbotsford]], British Columbia after a two-year struggle with cancer 19 January 1994 and was buried in Abbotsford.<br />
<br />
Paul's father Cornelius served as a minister in the [[Carrot River Mennonite Church (Carrot River, Saskatchewan, Canada)|Carrot River Mennonite Church]] and later served as ''Ältester'' of three congregations —- [[Hoffnungsfelder Mennonite Church (Petaigan, Saskatchewan, Canada)|Petaigan]], [[Lost River Bethany Church (Lost River, Saskatchewan, Canada)|Lost River]] and Carrot River. Paul attended elementary school in Petaigon, high school in Carrot River and [[Rosthern Junior College (Rosthern, Saskatchewan, Canada)|Rosthern Junior College]]. Paul made a commitment to Christ at age 16 and a year later felt the call to ministry. He was baptized in the [[Carrot River Mennonite Church (Carrot River, Saskatchewan, Canada)|Carrot River Mennonite Church]], Saskatchewan in 1941. After high school he attended [[Bethany College (Hepburn, Saskatchewan, Canada)|Bethany Bible Institute]] in Hepburn, Saskatchewan. During World War II Paul served as a [[Conscientious Objection|conscientious objector]] in alternate service.<br />
<br />
After the war, Paul attended [[Bethel College (North Newton, Kansas, USA)|Bethel College]] in Newton, Kansas (BA), [[Mennonite Biblical Seminary (Chicago, Illinois, USA)|Mennonite Biblical Seminary]] in Chicago, Illinois (M.Div.), (Bethany Biblical Seminary in Chicago for two years), and Fuller Theological Seminary in Pasadena, California. He was ordained to the ministry by Paul Schroeder in the Petaigon Mennonite Church on 11 July 1948.<br />
<br />
Following Paul’s marriage to LaVerne, he served as pastor of the Mennon Mennonite Church in Ritzville, [[Washington (USA)|Washington]]. Instead of returning to seminary the next year, Paul and LaVerne were ordained as missionaries by [[Thiessen, Jacob Johann "J. J." (1893-1977)|J. J. Thiessen]] in 1951 and the family sailed to [[Japan]] under the [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]] Commission on Overseas Ministries (COM), where they served for 20 years. During this time Paul planted the Kobayashi Mennonite Church with Pastor Takashi Yamada. Paul was ordained as an elder in Japan by [[Shelly, Andrew R. (1913-2001)|Andrew Shelly]] in 1965. <br />
<br />
LaVerne was diagnosed with Huntington Disease in 1958 and was ill for most of their time in Japan. LaVerne’s poor health led to a return to North America in 1971, and she passed away eight months later.<br />
<br />
Boschman served on the Board of the General Conference Commission on Home Ministries, the Resource Board, as a congregational representative to the Worldwide Evangelism-in-depth Organization, and as co-coordinator of Chinese Ministries in Canada.<br />
<br />
From 1974 to 1982 Paul served as pastor of [[Mountainview Mennonite Church (Vancouver, British Columbia, Canada)|Mountainview Mennonite Church]] in Vancouver, BC. He became pastor of [[West Abbotsford Mennonite Church (Abbotsford, British Columbia, Canada)|West Abbotsford Mennonite Church]] on 1 October 1983, serving until 1988. Paul then retired. He did some interim ministry work at [[Peace Church on 52nd (Vancouver, British Columbia, Canada)|First United Mennonite Church]] in Vancouver and served as half-time coordinator for Chinese Ministry with the [[Conference of Mennonites in Canada]].<br />
<br />
Paul Boschman co-authored and edited ''Experiments in Church Growth: Japan'' (1968), published a number of pamphlets, ''Church Growth and Social Structures'', and ''Church Growth Problems Arising in the Mission Field'', plus other papers and articles.<br />
<br />
The following appreciation award was presented to Paul Boschman on 5 October 1980 in Kobayashi, Japan: "We are very grateful that you kindly visited us, the Aichi Christian community in Nagoya, today. Looking back at our past history the Reverend Boschman has devoted the best years of his life to the work of evangelism in Japan. Now we are celebrating the 25th anniversary of the beginning of his work in Japan."<br />
<br />
The profound impact Paul Boschman had as a missionary, pastor and church planter cannot be more clearly stated than in the words of the award.<br />
{{GAMEO_footer|hp=|date=July 2014|a1_last=Neufeld|a1_first=Waldo|a2_last=Thiessen|a2_first=Richard D.}}<br />
[[Category:Persons]]<br />
[[Category:Ministers]]<br />
[[Category:Missionaries]]<br />
[[Category:Missionaries in Japan]]<br />
[[Category:Mennonite Church British Columbia Ministers]]<br />
[[Category:Mennonite Church Canada Ministers]]<br />
[[Category:General Conference Mennonite Church Missionaries]]</div>RichardThiessenhttps://gameo.org/index.php?title=Columbia_Bible_College_(Abbotsford,_British_Columbia,_Canada)&diff=178099Columbia Bible College (Abbotsford, British Columbia, Canada)2024-01-09T18:10:07Z<p>RichardThiessen: Updated table of presidents.</p>
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[[File:IMG_0804.jpg|300px|thumb|right|''Columbia Bible College Resource Centre'']]<br />
Historically, [[Anabaptism|Anabaptists]] have considered the Scriptures as the authoritative Word of God, and insisted that Christians must always be guided by the Word, which is to be collectively discerned. Columbia Bible College (CBC), now an inter-Mennonite ([[Mennonite Church British Columbia|Mennonite Church British Columbia]] and [[British Columbia Conference of Mennonite Brethren Churches|British Columbia Conference of Mennonite Brethren Churches]]) institution, is the inheritor of that well-entrenched Bible training tradition which at various times included nine Mennonite Bible schools in [[British Columbia (Canada)|British Columbia]]. The more immediate predecessors of CBC were two denominational schools, the [[Mennonite Brethren Bible Institute (Abbotsford, British Columbia, Canada)|Mennonite Brethren Bible Institute]] (MBBI) and [[Bethel Bible Institute (Abbotsford, British Columbia, Canada)|Bethel Bible Institute]] (BBI).<br />
<br />
During the decade of the 1960s both MBBI and BBI were experiencing significant stresses including sharply rising operating costs, aging facilities, declining enrollments and the student clamor for a more satisfying, relevant learning experience. The Conferences responded with several study sessions in which the future of these intuitions was sharply debated.<br />
<br />
On 2 May 1970 the Mennonite Brethren Conference of BC and the Conference of Mennonites in BC entered into a five-year working agreement to operate one school. The agreement stipulated that the buildings and the Administration were to remain in the hands of the Mennonite Brethren; however, Conference of Mennonite members would be represented on both the board and faculty. The curriculum was to include sufficient courses to include the denominational needs of both Conferences. Moreover, the school was to foster an evangelical Anabaptist emphasis with a strong loyalty towards local church ministries and a mission-oriented teaching program. In the first months, a working name for the new school was Associated Mennonite Bible Institute. By the end of the first academic year, the name Columbia Bible Institute (CBI) was chosen.<br />
<br />
[[Toews, Peter Reginald "P. R." (1916-2005)|Peter R. Toews]] became the first president of CBI, serving in that capacity for 8 years. The partnership experienced early successes. Enrollment increased notably, so much so that by 1973 CBI experienced a record of 266 students. In 1975 a third year of studies was added to the curriculum and additional residences built.<br />
<br />
By the end of the decade, it was clear that the two conferences could work together, although the CBI working agreement had come under considerable stress. Consequently, a historic joint meeting of the Conference of Mennonite and Mennonite Brethren Conferences in 1982 resulted in a full partnership whereby the ownership and development of CBI would be jointly managed. Thus during the presidency of [[Just, Roy (1921–1994)|Roy Just]] the first fully fledged inter-Mennonite Bible institute in North America was established. An ambitious future for CBI was spelled out by President Just in February 1981, including the granting of baccalaureate degrees, the offering of numerous continuing education courses, the establishment of a Center for Missions, a Christian Counseling Center, and as well a Center for Mennonite Studies.<br />
<br />
Further significant institutional maturing was shortly to follow, resulting in the upgrading of the school into college status. Such a major change called for some crucial internal upgrading, namely the formal application for accreditation with the American Association of Bible Colleges. Further, at the request of the Administration, the CBI Society approved a third year program and the granting of a Bachelor of Religious Education degree in the fall of 1984. Two further far-reaching developments occurred in 1987. Under the presidency of [[Unger, Walter (1936-2018)|Walter Unger]], the CBI Society approved renaming the school as Columbia Bible College. In the same year, college status for CBC was legally approved with the passing of the Columbia Bible College Act on 26 June 1987 in the B.C. Legislature, whereby the College was authorized to grant theological degrees.<br />
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[[File:IMG_0801.jpg|300px|thumb|right|''The CBC Student Life Building with Columbia Place in the background'']]<br />
During the early 1990s CBC also gained full accreditation with the Accrediting Association of Bible Colleges (Now the Association for Biblical Higher Education). Other successes included achieving government certification for the Early Childhood Education Program and the beginning of an Outdoor Leadership major. By the end of the decade a confident College was offering baccalaureate degrees in eight majors with a student enrollment approaching 400. Satisfaction inventories confirmed that the College was convincingly meeting student needs. Equally important, the supporting constituency was rewarded for its investment in that approximately 50% of graduates worked in fields related to their major at CBC. Graduates serve around the globe in a great variety of church and mission ministries.<br />
<br />
Over the past two decades, energetic campus development resulted in the building of a modern, automated library, a state-of-the-art gymnasium, and a student center as well as a residence.<br />
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In 2009 CBC employed the full-time equivalent of approximately 60 staff and faculty members, serving a student population of 530, about two-thirds of which came from non-Mennonite traditions. The college offered 6 majors at the baccalaureate level, 7 majors for the two-year diploma and 4 options for the 1-year certificate. In 2023, student numbers had declined to approximately 275.<br />
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In its seventy-year history the school has lost much of its earlier ethnocentric flavor although it retains an evangelical-Anabaptist identity. Maintaining a close church-based ethos remains a priority for the College. Its mission remains "to prepare people for a life of discipleship, service and ministry."<br />
= Bibliography =<br />
ABC Self-Study Report: Five Year Review. Abbotsford: Columbia Bible College, 1996.<br />
<br />
Born, Hilda. <em>Columbia Bible College: Growth In Wisdom and Service</em>. Matsqui, B.C.: Hilda J. Born, 1992.<br />
<br />
Columbia Bible College Self-Evaluation. (Clearbrook, B.C.:, Columbia Bible College, 1989).<br />
<br />
Giesbrecht, David. "Mennonite Schools in B.C." <em>Mennonite Historical Society of B.C Newsletter</em> 5:5 (1999).<br />
= Additional Information =<br />
'''Website''': [http://www.columbiabc.edu Columbia Bible College]<br />
<br />
[[File:RoyJust.jpg|150px|thumb|right|''Roy Just (1921-1994)<br /><br />
President 1980-1985'']] <br />
=== Columbia Bible College Presidents ===<br />
{| class="wikitable"<br />
! President<br />
! Years<br />
|- <br />
| [[Toews, Peter Reginald "P. R." (1916-2005)|Peter R. Toews]]<br />
| align="right" | 1970-1977<br />
|- <br />
| Samuel J. Mikolaski<br />
| align="right" | 1977<br />
|- <br />
| [[Unger, Walter (1936-2018)|Walter Unger]] (interim)<br />
| align="right" | 1978-1980<br />
|- <br />
| [[Just, Roy (1921–1994)|Roy Just]]<br />
| align="right" | 1980-1985<br />
|- <br />
| [[Unger, Walter (1936-2018)|Walter Unger]]<br />
| align="right" | 1985-2001<br />
|- <br />
| Ron Penner / Merv Boschman (interim presidential team)<br />
| align="right" | 2001-2002<br />
|- <br />
| Paul Wartman<br />
| align="right" | 2002-2006<br />
|- <br />
| Ron Penner<br />
| align="right" | 2006-2012<br />
|- <br />
| J. Bryan Born<br />
| align="right" | 2012-2023<br />
|- <br />
| Derek Rogusky (acting)<br />
| align="right" | 2023-2024<br />
|- <br />
| Steve A. Brown<br />
| align="right" | 2024-present<br />
|}<br />
{{GAMEO_footer|hp=|date=January 2024|a1_last=Giesbrecht|a1_first=David|a2_last= |a2_first= }}<br />
[[Category:Bible Schools]]<br />
[[Category:Colleges and Universities]]</div>RichardThiessenhttps://gameo.org/index.php?title=Mennonite_Central_Committee_(International)&diff=178093Mennonite Central Committee (International)2024-01-08T08:52:37Z<p>RichardThiessen: </p>
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= 1957 Article =<br />
Mennonite Central Committee, the joint relief and service agency of nearly all North American Mennonites, was composed in 1957 of representatives of the following seventeen distinct Mennonite bodies or agencies (with years of adherence); viz., [[Mennonite Church (MC)|Mennonite Church (MC)]] 1920, [[General Conference Mennonite Church (GCM)|General Conference Mennonite]] 1920, [[Mennonite Brethren Church|Mennonite Brethren]] 1920, [[LMC: a Fellowship of Anabaptist Churches|Lancaster Conference]] (MC) 1920, [[Krimmer Mennonite Brethren|Krimmer Mennonite Brethren]] 1920, [[Fellowship of Evangelical Churches|Evangelical Mennonite]] (Defenceless) 1930, [[Church of God in Christ, Mennonite (CGC)|Church of God in Christ, Mennonite]] 1940, [[Brethren in Christ Church |Brethren in Christ]] 1940, [[Conservative Mennonite Conference|Conservative (Amish) Mennonite]] 1941, [[Old Order Amish|Old Order Amish]] Mennonite 1942, [[Fellowship of Evangelical Bible Churches|Evangelical Mennonite Brethren]] 1944, [[Nonresistant Relief Organization (NRRO)|Nonresistant Relief Organization of Ontario]] 1944, [[Conference of Historic Peace Churches|Conference of Historic Peace Churches (Ontario)]] 1944, [[Mennonite Central Relief Committee of Western Canada|Mennonite Central Relief Committee of Western Canada]] 1944, [[Canadian Mennonite Relief Committee|Canadian Mennonite Relief Committee of Manitoba]] 1944, [[Canadian Mennonite Board of Colonization|Canadian Mennonite Board of Colonization]] 1944, [[Beachy Amish Mennonite Fellowship|Beachy Amish Mennonite]] 1956. Since conferences were entitled to one representative for each 25,000 members or fraction thereof, the first two groups have two representatives each, and since there were two members-at-large, the total MCC membership in 1957 was 20. In addition there were three associate members, [[United Missionary Church|United Missionary Church]] (Indiana Conference) since 1930, the [[Missionary Church|Missionary Church Association]] since 1940, and the Emmanuel Mennonite Church at Meade, Kansas, since 1952. At the beginning, in 1920, two additional groups were represented, the [[Central Conference Mennonite Church|Central Conference ]] (merged in 1947 with the General Conference Mennonite group) and the Pacific Branch of the Relief Committee for the Suffering Mennonites of [[Russia|Russia]] (discontinued about 1925). The MCC was incorporated at Lancaster, Pennsylvania on 27 August 1937; before this it had no constitution or bylaws, operating solely on the basis of the authorizing resolution of 27 July 1920, which date may be considered as its date of origin at Elkhart.<br />
[[File:MCCExecutive1951.jpg|400px|thumb|right|''Mennonite Central Committee Executive Committee, 1951. Back row (L-R): [[Fast, Henry A. (1894-1990)|H. A. Fast]], [[Klassen, Cornelius Franz "C. F." (1894-1954)|C. F. Klassen]], [[Bender, Harold Stauffer (1897-1962)|H. S. Bender]], and [[Hostetter, Christian N., Jr. (1899-1980)|C. N. Hostetter]]. Front row (L-R): [[Miller, Orie O. (1892-1977)|O. O. Miller]], [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], and [[Thiessen, Jacob Johann "J. J." (1893-1977)|J. J. Thiessen]].<br /><br />
Scan courtesy [http://www.mennoniteusa.org/executive-board/archives/ Mennonite Church USA Archives-Goshen] IX-13-2-3 Box 2/2'']]<br />
<br />
The committee, which met annually, operated through an executive committee elected by its annual meeting, at first composed of the three officers, enlarged in 1930 to four, in 1944 to five, in 1948 to six, which met as frequently as necessary, averaging six meetings per year. The direct administration of all MCC work was through an executive secretary, who was [[Mumaw, Levi (1879-1935)|Levi Mumaw]] at Scottdale, 1920-1935, and then [[Miller, Orie O. (1892-1977)|Orie O. Miller]] at [[Akron (Pennsylvania, USA)|Akron]], near Lancaster, Pennsylvania, 1935-1957. Since 1935 the executive headquarters has been at Akron, where the MCC in 1957 owned six office and residential buildings and employed an average staff of fifty. In addition the following regional offices were maintained with a total staff of ten: Waterloo, Ontario, [[Newton (Kansas, USA)|Newton]], [[Kansas (USA)|Kansas]], Reedley, California, each with a clothing and food center, besides the clothing and food center at Ephrata, Pennsylvania. Foreign centers, with owned or leased buildings, were maintained at Sao Paulo, [[Brazil|Brazil]]; [[Montevideo (Uruguay) |Montevideo, Uruguay]] (owned); [[Asunción (Paraguay)|Asuncion, Paraguay]] (owned); [[Kaiserslautern (Rheinland-Pfalz, Germany)|Kaiserslautern]], [[Germany|Germany]] (owned); Frankfurt, [[Germany|Germany]]; [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]], Holland; and [[Basel (Switzerland)|Basel, Switzerland]]. The Ailsa Craig (Ontario) Boys Home was also owned property (since 1955). Three mental hospitals were owned and operated through an incorporated agency ([[Mennonite Health Services Alliance |Mennonite Mental Health Services]]): [[Brook Lane Health Services (Hagerstown, Maryland, USA)|Brook Lane]] Farm near [[Hagerstown (Maryland, USA)|Hagerstown]], MD, Kings View Homes at Reedley, California and Prairie View Mental Hospital at Newton, Kansas. The MCC also still owned considerable holdings (some 200,000 acres) near the Mennonite settlements in the Paraguayan [[Chaco (South America)|Chaco]] through its purchase of [[Corporación Paraguaya|Corporación Paraguaya]] in 1937. The total net dollar assets of the MCC in 1957 were $1,900,000. Long-time office members and staff workers of the MCC have been [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], chairman 1920-1954, chairman emeritus 1954- ; [[Miller, Orie O. (1892-1977)|O. O. Miller]], member 1921- , executive secretary 1935-1957; [[Mumaw, Levi (1879-1935)|Levi Mumaw]], executive secretary 1920-1935; [[Kratz, Maxwell H. (1875-1939)|M. H. Kratz]], vice-chairman 1920-1939; [[Bender, Harold Stauffer (1897-1962)|H. S. Bender]], assistant secretary 1930- ; [[Fast, Henry A. (1894-1990)|H. A. Fast]], vice-chairman 1943- ; [[Klassen, Cornelius Franz "C. F." (1894-1954)|C. F. Klassen]], executive committee member 1944-1954; [[Thiessen, Jacob Johann "J. J." (1893-1977)|J. J. Thiessen]], executive committee member 1948- ; Allen Yoder, executive committee member 1920-1930, 1934-1944; [[Hofer, David M. (1869-1944)|D. M. Hofer]], member 1920-44; [[Mellinger, John H. (1858-1952)|John H. Mellinger]], member 1920-36; [[Garber, Henry F. (1888-1968)|H. F. Garber]], member 1936-56; [[Martin, Jesse Bauman (1897-1974)|J. B. Martin]], member 1944- ; J. N. Byler, director of relief 1945- ; [[Snyder, William T. (1917-1993)|William T. Snyder]], director of Mennonite Aid 1945- , executive committee member 1954- ; [[Sherk, J. Harold (1903-1974)|J. Harold Sherk]], executive secretary of the [[Mennonite Central Committee Peace Section|Peace Section]] 1949- ; Delmar Stahly, director of Mental Health Services 1949- .<br />
<br />
In 1957 the MCC had worker teams in Holland, [[Germany|Germany]], France, [[Austria|Austria]], Switzerland, Greece, Jordan, [[Indonesia|Indonesia]], [[India|India]] and Nepal, [[Vietnam|South Vietnam]], [[Korea, Republic of|Korea]], [[Japan|Japan]], [[Argentina|Argentina]], [[Paraguay|Paraguay]], [[Uruguay|Uruguay]], and [[Brazil|Brazil]]. The Latin America projects were all in connection with the Mennonite refugee settlements made there in 1930 and since. Discontinued fields of service were England, [[Egypt|Egypt]], Italy, [[Hungary|Hungary]], [[Poland|Poland]], [[Denmark|Denmark]], [[People's Republic of China|China]], Formosa, [[Philippines|Philippines]], [[Puerto Rico|Puerto Rico]], and [[Mexico|Mexico]].<br />
<br />
Two departments of MCC service were organized as sections with membership bodies: the [[Mennonite Central Committee Peace Section|Peace Section]] (1947), successor to the Mennonite Central Peace Committee (1939), of which H. S. Bender had been the continuous chairman, and the Mennonite Aid Section (1943), of which [[Fretz, Joseph Winfield (1910-2005)|J. Winfield Fretz]] had been the continuous chairman. Other important departments were [[Mennonite Health Services Alliance |Mennonite Mental Health Services]], Inc. (1946 first form of organization), of which H. A. Fast was chairman to 1957; the Voluntary Service Office (1946) and the [[I-W Service (United States)|I-W Services Office ]](1952). The latter two were merged into one department in 1955. The [[Mennonite Resettlement Finance, Inc|Mennonite Resettlement Finance, Inc.]], a holding agency for certain [[Paraguay|Paraguay]] financing, was in existence 1948-1955. Menno Travel Service, Inc., was set up as a subsidiary travel agency in 1947. It maintained a main office at Akron, subsidiary offices at [[Goshen (Indiana, USA)|Goshen]], [[Newton (Kansas, USA)|Newton]], and in Europe at [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]].<br />
<br />
The MCC was originally created in July 1920 to operate a joint Mennonite famine relief program in [[Russia|Russia]], requested by the several Mennonite relief committees of North America at that time engaged in sending aid to Mennonites in Russia. The Mennonite <em>[[Russlandmennonitische Studienkommission|Studienkommission]] </em>of four delegates from Russia, who were at that time visiting the [[United States of America|United States]] and [[Canada|Canada]], had strongly urged such a united organization. Upon completion of the active program in Russia (1920-1925) the Committee intended to disband but did not formally do so. It was reactivated by the emergency of 1929-1930 when the call came to aid several thousand Mennonite refugees who had come out of Russia into [[Germany|Germany]] October to November 1929. Its second task therefore was the resettlement of many of these refugees in Paraguay in 1930, since when it continuously aided the colonies there, especially the [[Fernheim Colony (Boquerón Department, Paraguay)|Fernheim]], [[Neuland Colony (Boquerón Department, Paraguay)|Neuland]], and [[Volendam Colony (San Pedro Department, Paraguay)|Volendam]] colonies, which it originally sponsored. The third field of service was [[War Sufferers' Relief|War Sufferers Relief]] during and following [[World War (1939-1945) - Germany|World War II]], beginning in [[Poland|Poland]] in September 1939. The total program finally included work in twelve western and central European countries, including [[Egypt|Egypt]]. This program was chiefly the distribution of food and clothing, and included community services and peace testimony. At the peak of the work (summer of 1947) 317 workers were simultaneously in service in Europe. The program in Jordan for Arab refugees was begun in 1950. The work in the Far East, with programs in eight countries, was begun with war emergency relief services in Bengal, India (creation of the inter-Mission organization [[Mennonite Relief Committee of India|Mennonite Relief Committee in India]], MRCI), and entrance into China in 1945. [[Puerto Rico|Puerto Rico]] work began in 1943 in connection with [[Civilian Public Service|Civilian Public Service]].<br />
<br />
In all areas where Mennonite churches were located, especially in Europe, the MCC work led to close and fruitful interaction between North American and local Mennonites. Out of this interaction came among other things a monthly publication, <em>Der Mennonit, </em>published by the MCC at Basel in 1948-1956 and later at Frankfurt (continued by a European Board), the European Mennonite Bible School at Basel (est. 1950) under an international Mennonite board, Mennonite Voluntary Service in Europe (1950) under a European Mennonite committee, the [[International Mennonite Peace Committee|International Mennonite Peace Committee]] (1947), and the Christian Education Materials Project (CEMO) at Basel (1952).<br />
<br />
The war emergency relief needs in Europe had almost disappeared by 1957, so that the continuing MCC program in Europe was greatly reduced though still continuing in certain special services and in contact with European Mennonites. The relief program in the Far East (Korea, Indonesia, and South Vietnam in particular) was also reduced, but not so greatly as in Europe.<br />
<br />
In the course of its relief effort the MCC became a member of the following inter-group relief organizations sponsored by the United States State Department: American Council of Voluntary Agencies (1944), [[Council of Relief Agencies Licensed for Operation in Germany (CRALOG)|Council of Relief Agencies Licensed for Operation in Germany]] (CRALOG, 1946), Licensed Agency for Relief in Asia (LARA, 1947), and Co-operative for American Remittances to Europe (CARE, 1945).<br />
<br />
The fourth major field of MCC service was the operation of [[Civilian Public Service|Civilian Public Service]] assumed in 1941. At this time the MCC also became a member of the [[National Service Board for Religious Objectors (USA)|National Service Board for Religious Objectors]] (NSBRO). The fifth field of service was the resettlement of Russian and [[Danzig Refugees|Danzig Mennonite refugees]] after [[World War (1939-1945) - Soviet Union|World War II]], the former in [[Paraguay|Paraguay]] (4,849 persons in 1947-1952) and the latter in [[Uruguay|Uruguay]] (1,184 persons 1948-1952). Voluntary Service for young Mennonite in [[North America|North America]] was begun in 1945 as the sixth field of service. The seventh field was that of Mental Health Service, begun in 1949 with the establishment of the mental hospital [[Brook Lane Health Services (Hagerstown, Maryland, USA)|Brook Lane Farm]] at Leitersburg, MD. The eighth program was one of aid to the [[Old Colony Mennonites|Old Colony Mennonites]] in [[Mexico|Mexico]] (1950-1956). The ninth and last new field was the I-W Service Program begun in 1952 with the renewal of the United States draft of [[Conscientious Objection|conscientious objectors]] in that year, which had been suspended 1947-1952.<br />
<br />
In the course of its various activities the MCC has issued numerous publications—periodicals, books, and pamphlets. Some of the periodicals have been the monthly <em>MCC Services Bulletin </em>(1945- ), the monthly <em>I-W Mirror </em>1953- ), and various area relief newsletters such as monthly <em>European Relief Notes </em>1945- ), the monthly <em>[[Mennonit, Der|Der Mennonit]] </em>(1948-56), and the biweekly <em>[[Unser Blatt (1947-1950)(Periodical)|Unser Blatt]] </em>(1947-50) at Gronau, Germany.<br />
<br />
Books issued have been: <br />
* P. C. Hiebert and Orie O. Miller, <em>Feeding the Hungry. Russia Famine 1919-25 </em>(1929); <br />
* Melvin Gingerich, <em>Service for Peace, A History of Mennonite Civilian Public Service </em>(1949); <br />
* Emily Brunk, <em>Espelkamp </em>(1951); <br />
* [[Unruh, John D. (1903-2006)|John D. Unruh]], <em>In the Name of Christ, A History of the Mennonite Central Committee and Its Service 1920-1951 </em>(1953); <br />
* J. Winfield Fretz, <em>Pilgrims in Paraguay, The Story of Mennonite Colonization in South America </em>(1953); <br />
* <em>Proceedings of the Fourth Mennonite World Conference 3-10 August, 1948 (1949).</em>]<br />
<br />
The pamphlets and booklets issued have included a group of titles published by the Peace Section, another group by the Mennonite Aid Section, and the CPS "Core Course Booklets," and some individual titles.<br />
<br />
<strong>Peace Section</strong>:<br />
* Edward Yoder, <em>Must Christians Fight </em>(1943, German translation, <em>Sollen Christen sich an der Kriegsführung beteiligen, </em>1949); <br />
* <em>Peace Section Handbook with Draft Manual </em>(1942, later called <em>Manual of Draft Information); </em><br />
* Edward Yoder, <em>Compromise with War </em>(1944); <br />
* Edward Yoder and Don. E. Smucker, <em>The Christian and Conscription </em>(1945); <br />
* Howard Charles, <em>Before You Decide </em>(1948); <br />
* Melvin Gingerich, <em>What of Noncombatant Service (1949). </em><br />
<br />
<strong>Mennonite Aid Section</strong>: <br />
* J. W. Fretz, <em>Mennonite Colonization </em>(1944); <br />
* J. W. Fretz, <em>Mennonite Colonization in Mexico </em>(1945); <br />
* J. W. Fretz, <em>Christian Mutual Aid </em>(1947).<br />
<br />
<strong>Core Course Booklets</strong>: <br />
* <em>Mennonites and Their Heritage.</em> <br />
* <em>A Series of Six Studies Designed for Use in Civilian Service Camps </em>(1942)<br />
:* No. 1, H. S. Bender, <em>Mennonite Origin in Europe; </em><br />
:* No. 2, C. Henry Smith, <em>Mennonites in America; </em><br />
:* No. 3, Edward Yoder, <em>Our Mennonite Heritage; </em><br />
:* No. 4, Ed. G. Kaufman, <em>Our Mission as a Church of Christ; </em><br />
:* No. 5, G. F. Hershberger, <em>Christian Relationships to State and Community; </em><br />
:* No. 6, P. C. Hiebert, <em>Life and Service in the Kingdom of God. </em><br />
<br />
<strong>Other Titles</strong>: <br />
* <em>Twenty-five Years, the Story of the MCC 1920-1945; </em>[[Lehman, Martin Clifford (1883-1963)|M. C. Lehman]], <br />
* <em>The History and Principles of Mennonite Relief Work </em>(1945); Esko Loewen, Editor, <br />
* <em>Mennonite Community Sourcebook </em>(1946); Irvin B. Horst, <br />
* <em>A Ministry of Goodwill, An Account of Mennonite Relief Work Following World War II </em>(1950). <br />
<br />
The official MCC handbook appeared first in 1943 and 1945 as <em>Handbook of Information on the Mennonite Central Committee, </em>then under the title <em>Handbook of the Mennonite Central Committee </em>in editions of 1950 and 1954.<br />
<br />
The size of MCC operations at the heights of its program may be indicated in part by a summary of the income during the five years 1 December 1947, to 30 November 1952: total income $9,239,601.73; War Sufferers Relief cash $2,008,276.24; War Sufferers Material Aid $5,242,153.33; Mennonite Aid $1,472,636.39; Mental Health $207,588.92; Voluntary Service $136,303.29; Peace Section $79,305.24.<br />
<br />
The following statements taken from the MCC <em>Handbook </em>(pp. 7-8, and 27-29) and prepared by Irvin Horst upon the basis of statements adopted at various times by the MCC and constituent bodies indicate the foundation of faith and commitment upon which the work of the MCC was established and continued.<br />
<br />
"In a very real sense the MCC is an organization which spontaneously grew out of the desire of the Mennonite brotherhood to feed the hungry, clothe the naked, and to testify by loving service to the Gospel of peace and love. This desire to respond with a witness of Christian peace and love grew in vision and compulsion as various emergencies were faced both within and without the brotherhood. Relief and peace services were an integral part of the Mennonite witness and way of life in the world. Where the various Mennonite and Brethren in Christ bodies retained their faith and ideals they were moved to remain firm in the position of nonresistance and to be energetic in showing mercy and love toward enemies as well as toward all mankind. To implement these compulsions they desired an organization to provide a channel for sharing their gifts and services 'In the Name of Christ.' "<br />
<br />
"The experiences of relief and peace work during the past thirty-six years have indicated the wisdom of organizing a common agency to meet common emergencies and tasks, particularly when such emergencies were greater than any one group could have well performed alone. Through a common witness the various groups were able to speak as one voice against war and militarism; through a common representation the various bodies were able to reach and assist, as in no other way, the Mennonites in [[Russia|Russia]], Holland, France, [[Germany|Germany]], Switzerland, Brazil, [[Paraguay|Paraguay]], [[Uruguay|Uruguay]]. What little the Mennonites of [[North America|North America]] with their slender resources have been able to do for a suffering world was multiplied in effectiveness by co-operative administration of these resources, whether it was in Russia, France, India, [[People's Republic of China|China]], or any of the other countries in which relief and peace services were expended.<br />
<br />
"The Mennonite position regarding relief and service is a part of the particular Christian faith and way of life which has its background and origin in the Anabaptist movement of Reformation times. This movement, as others before and after, under the providence of God was a fresh and vital discovery of the living truth and spirit of the New Testament. The experience was so compellingly real that it sought an uncompromising fulfillment of the Gospel in life; it was so powerful that it survived the most obliterating persecution, to persist down to our own times. This heritage, in so far as it still lives in the Mennonite bodies of North America, motivates and guides the service program of the Mennonite Central Committee. Its principles, if accepted and put into practice, become for us in our own time, we believe, a unique experience of fellowship with Christ in loving discipleship and service to others.<br />
<br />
<ol> <li><em>The Central Position and Authority of Christ and the Bible. </em>While recognizing the hand of God in history and the voice of the Holy Spirit in the experiences of the church and individual Christians, we accept the [[Bible |Bible]], particularly the New Testament, as the final authority for faith and action. Relief and service have validity for us only as the motivation, spirit, and methods of work are in keeping with the Bible. We advocate voluntary and sacrificial service because it is enjoined by Christ and the apostles. We have confidence in the [[Bible |Bible]] as a guide to a realistic understanding of the place and work of the Christian in the world. While recognizing the tools of human training and learning, we believe the Bible is a reference to eternal truth which transcends all indefiniteness and obscurity of human thinking. 'If you seek God with all your heart and would not be deceived, do not depend upon men and the doctrine of men, however old, holy and excellent they may be esteemed, for one theologian is against the other, both in ancient and modern times; but build upon Christ and His Word alone, upon the sure teaching and practice of His holy apostles . . ([[Menno Simons (1496-1561)|Menno Simons]]).</li> <li><strong><em>The Christian Life as Discipleship. </em></strong>The Christian life is a transformed life, separated from sin and the world and consecrated to good works in imitation of Christ. `And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it' (Matthew 10:38, 39). The inner experience will result in outward expression. Christians not only hear but are also 'doers of the word.' Christian discipleship signifies the total devotion of one's life and possessions to kingdom service. We believe that discipleship includes the welfare of the brotherhood, but more especially an unlimited response and continual outreach to the needs of all mankind, both spiritual and material. 'Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many' (Matthew 20:28). As disciples of Christ we desire to be more conscious of His leading than the number of persons helped, the total tons of clothing distributed, and whether or not our services are recognized and commended by the world. We are convinced that God leads us forth into the needs of the world at all times with all our resources, but at the same time we know that evil will continue in the world and that we dare not be frustrated or relinquish our services when at times it seems to triumph.</li> <li><strong><em>Relief and Service, A Christian Witness. </em></strong>As a part of the life and outreach of the Christian brotherhood, relief and service can be a testimony to the redemptive and reconciling power of the Gospel. Because of this conviction, we are concerned about the Christian faith and character of worker personnel. We are equally concerned that the spirit and methods of service and distribution be Christian, that is, that they are spiritual, sympathetic, merciful, without discrimination and without prejudice. This concern also causes us to use Christian insignia and to speak frequently of the motto, 'In the Name of Christ.' In contrast to some other types of relief, we believe it is important that our own workers be present on the field and represented at distributions. Mennonite relief seeks to be humanitarian plus a Christian witness. Mennonite relief, however, is not mission work in the sense of organized, direct evangelistic appeal to man's spiritual need, but rather in the sense that all of the Christian's life and action is a witness to the Gospel. 'Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven' (Matthew 5:16).</li> <li><strong><em>The Emphasis on Christian Love and Nonresistance. </em></strong>In common with various other Christian groups, Mennonites share the conviction that Christian love and nonresistance are applicable to all human relationships. This conviction finds its basis in the teaching and example of Christ and the apostles (Matthew 5:38-48; Romans 12:17-21). Hate and violence, whether on the personal or national level, are the antithesis of Christ and the Gospel Relief and service are ways of affirming our good faith in the doctrine of nonresistance in that they provide positive, creative expression of peace and good will. Relief and service are not only a witness to the way of Christian love but they can become a method of overcoming evil, of reconciling an enemy. 'Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good' (Romans 12:20, 21). Real nonresistance, however, is far more than an intellectual concept or even a doctrinal belief to be proved by Scriptural texts; it is part of a way of life which spontaneously reflects the presence of the indwelling Christ. On the relief field and in service projects love and nonresistance often lead to a special concern for despised minorities, neglected persons, prisoners, political outcasts. 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me' (Matthew 25:40).</li> <li><strong><em>The Christian Brotherhood and Mutual Aid. </em></strong>The Mennonite concept of the church is that of a true brotherhood, a community of believers, as contrasted to that of an organization or institution. In the Christian brotherhood no degrees of position exist and there is mutual concern and responsibility for the spiritual and material welfare of each member. The community of believers is necessary to sustain the spiritual life and strength of the believers, to nurture the oncoming generation, to teach new disciples, and to give a corporate witness. We recognize that the brotherhood in itself has no validity except as an instrument of God toward these ends. We believe that we have a primary responsibility, when necessary, to bring relief and service to the brotherhood. 'Bear ye one another's burdens, and so fulfill the law of Christ . . . . As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith (Galatians 6:2, 10)." -- ''Harold S. Bender'' </li></ol><br />
<br />
= 1987 Update =<br />
<br />
In August 1985 Robert Burkholder, who was living and working with his wife Jill and their four boys in southern [[Lebanon|Lebanon]], was picked up one morning at their home in Nabatiya by a group of armed men. He was taken to Beirut for interrogation to find out what he was doing as a foreigner in war-torn southern Lebanon. Late that same evening he was released, too late to return home. When he did return to his wife and children in Nabatiya the next day, representatives from all the local fighting factions were there to greet him and welcome him back.<br />
<br />
At the annual MCC meeting in January 1985, there was intense discussion about MCC personnel in [[El Salvador|El Salvador ]] who worked in contested areas as well as in areas controlled by the government. In May of that year Blake Ortman and Susan Klassen, along with a Salvadoran Catholic health worker, were picked up by the military in Cacaopera, a town in the northern transitional area periodically visited by both the army and the "guerrillas." They were taken to the regional army headquarters and eventually to the capital city, San Salvador, for interrogation. They were accused of teaching Marxism and of associating with the "guerrillas." Eventually they were released.<br />
<br />
In July 1987 residents of the coastal town of Homoine in northeast [[Mozambique|Mozambique]] were massacred by anti-government bandits who killed 424 people in their attack and took another 298 persons, including some infants, as captives. The massacre was witnessed by MCC worker Mark Van Koevering, an agronomist working with the Christian Council of Mozambique, who was in Homoine during the attack. Van Koevering reported that the farmers he worked with were often too terrorized to sleep in their homes, but rather took refuge in fields and irrigation ditches. The massacre created uncertainties about Van Koevering's own return to Homoine, but after consultation and prayer with his African and MCC colleagues, it was decided to support Mark in his return to Homoine. "As a member of the Christian Council of Mozambique," he said, "I represent the Christian church of Mozambique, and in a very concrete way the Christian church worldwide. I am returning to Homoine for only one reason, because we are Christians called by God to serve him and his people. Our action in Homoine is being watched by the government and I believe it will be a powerful witness in the community."<br />
<br />
The Mennonite Central Committee is known as the cooperative [[Relief Work|relief]], [[Service|service]], and [[Development Work|development]] agency of North American Mennonite and Brethren in Christ churches. The MCC is a Christian resource for meeting human need.<br />
<br />
In his article on the MCC above, [[Bender, Harold Stauffer (1897-1962)|Harold S. Bender]], longtime MCC assistant secretary, traced the development of the Mennonite Central Committee from its origins in 1920, noting the following nine program developments: (1) the original joint Mennonite Famine Relief Program in Russia; (2) the resettlement of Russian Mennonite [[Refugees|refugees]] from Europe to Paraguay in 1930; (3) the War Sufferer's Relief Program during and following [[World War (1939-1945) - Germany|World War II]] in Europe beginning in 1939; (4) the operation of the Civilian Public Service Program in the United States, 1941ff.; (5) the resettlement of Russian and Danzig Mennonite refugees after World War II in [[Paraguay|Paraguay]] and [[Uruguay|Uruguay]]; (6) development of the °Voluntary Service program for young Mennonites in North America beginning in 1945; (7) development of the [[Mennonite Health Services Alliance |Mennonite Mental Health Services]] Program with establishment of the first mental hospital at Brooklane Farm in [[Maryland (USA)|Maryland]]; (8) aid to the [[Old Colony Mennonites|Old Colony Mennonites]] in Mexico from 1950 to 1956; and (9) development of the [[I-W Service (United States)|I-W alternative service program]] as a military service alternative beginning in 1952.<br />
<br />
Since those earlier beginnings the Mennonite Central Committee has grown into the largest [[Inter-Mennonite Cooperation|inter-Mennonite]] organization in the world with a vast variety of organizational relationships and program involvements, from shipping grain provided by the [[Canadian Foodgrains Bank (Winnipeg, Manitoba, Canada)|Canadian Food Bank]] to famine areas in [[Ethiopia|Ethiopia]] to assistance with the translation and production of Bible commentaries for Christians in the [[Union of Soviet Socialist Republics|Soviet Union]]. For many persons in the Mennonite constituencies the worldwide programs of the Mennonite Central Committee have come to symbolize what it means to be an Anabaptist Christian in today's world.<br />
<br />
In 1987 the Mennonite Central Committee had more than 1,000 workers serving two- to three-year assignments in some 50 countries, including volunteers and staff in North America. Many times that number served as short or long-term local volunteers —an estimated 5,000 served as volunteers in the 130 MCC SELFHELP Crafts and Thrift Shops (now [[Ten Thousand Villages|Ten Thousand Villages]]) in Canada and the United States. Roughly three-fourths of the long-term staff and two- to three-year volunteers were from MCC constituent groups (Mennonite and Brethren in Christ), and the other one-fourth from a variety of non-Mennonite groups. The largest number of volunteers were in the developing countries of Asia, Africa, and Latin America, and in Canada and the United States. Assignments included agricultural development, water conservation, health education, participation in village health teams, formal and informal education, economic and technical projects, church-related programs, social services, East-West dialogue, and peacemaking. The majority of MCCers worked in long-range development activities. Strengthening the work of local churches and community groups was a priority. Wherever possible volunteers worked closely with local churches as well as with Mennonite and other mission agencies.<br />
<br />
Volunteers also provided food and other emergency services to people caught in drought, famine, and warfare. The supporting churches in North America provided the MCC with material aid to help meet the immediate needs of people throughout the world. Mennonites and Brethren in Christ, along with those from other church families, contributed meat (canned in MCC's portable canner), corn, wheat, and beans. They also contributed other gifts in kind, e.g., bedding, clothing, soap, bandages, and school supplies.<br />
<br />
The MCC (international) budget in the 1980s totaled nearly 30 million dollars annually, roughly 20 million dollars in cash and 10 million dollars in material aid. Of the cash budget, approximately two-thirds came from the constituency. Other sources of support included the contributed earnings of volunteers, SELFHELP crafts, grants from private or Canadian government agencies, and contributions from Mennonite churches abroad.<br />
<br />
MCC programs included SELFHELP crafts, a job creation program that enabled approximately 30,000 artisans in many developing countries to earn at least part of their own living; the International Visitor Exchange program, which brought international young people to North America for a year to promote better understanding; the Child Sponsorship program which made it possible for North Americans to provide assistance for students to attend schools in various locations around the world; and the MCC Peace Office which served as a resource to the international ministries of the MCC.<br />
<br />
The Mennonite Central Committee, though involved in a worldwide program, in 1987 was essentially a North American or bi-national organization of Mennonite and Brethren in Christ groups in Canada and the [[United States of America|United States]]. In the United States the MCC representatives were for the most part appointed by the respective Mennonite conferences—[[Beachy Amish Mennonite Fellowship|Beachy Amish Mennonite]], [[Brethren in Christ Church |Brethren in Christ]], [[Rosedale Network of Churches|Conservative Mennonite Conference]], Emmanuel Mennonite Church (Meade, Kansas, USA), [[Fellowship of Evangelical Churches|Evangelical Mennonite Conference]], [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]], [[LMC: a Fellowship of Anabaptist Churches|Lancaster Conference]] (MC), [[Mennonite Brethren Church|Mennonite Brethren]], and [[Mennonite Church (MC)|Mennonite Church (MC)]]. MCC (International) representatives from [[Canada|Canada]] are selected from the MCC provincial and [[Mennonite Central Committee Canada|MCC Canada]] organizations. The MCC board, which meets annually in January for program review and policy decisions, had 39 members in 1987. The executive committee, which meets four times a year, had six members from Canada and six from the United States. The overseas program administration was centered in the international headquarters offices in [[Akron (Pennsylvania, USA)|Akron, PA]], supplemented by overseas services of the MCC Canada. The [[Mennonite Central Committee Canada|Mennonite Central Committee Canada]] offices in Winnipeg, MB, and the [[Mennonite Central Committee United States|Mennonite Central Committee United States]] offices in Akron, PA, administered North American programs and represented the MCC to its respective constituencies. The provincial and regional offices also served as links from the constituency to the MCC.<br />
<br />
As the Mennonite Central Committee has grown in scope and complexity, so have the questions and issues related to its identity, its organization, and its programs in the world. As a bi-national organization that does not presume to represent Mennonites and Brethren in Christ from all parts of the world, the MCC nevertheless seeks in a variety of ways to internationalize its staff and program. Examples are the cooperation with the [[Internationale Mennonitische Organisation|International Mennonite Organization]] of European Mennonites, cooperation with the mission and service organizations of the Paraguayan Mennonites, and cooperation with various service and development organizations of Mennonites in countries such as [[India|India]], [[Congo, Democratic Republic of|Democratic Republic of Congo]], and [[Colombia|Colombia]].<br />
<br />
As the introductory stories from Lebanon, El Salvador, and [[Mozambique|Mozambique]] suggest, the workers of the Mennonite Central Committee, seeking faithfulness in meeting human need, have also become more involved in complex issues of war and peace, and of international economics and politics. Throughout its history the MCC has had programs in 84 countries. The development from war sufferers' relief, to a variety of service ministries, to long-range agricultural and economic development, has involved the MCC in issues of oppression and injustice. This has also led to considerable disagreement within the constituency and to some groups distancing themselves from especially those program activities which seem to have political entanglements.<br />
<br />
Further is the larger and broader emission issue of how Christians, especially Christians from wealthy and politically dominant countries in [[North America|North America]] and Europe, should best be present in the world today—in relationships with the poorer peoples of the world and especially also peoples of other cultures, religions, and political commitments. Economic development programs in many parts of the world, especially when unilaterally administered, have fallen into considerable disrepute. Even the traditional Mennonite service stance, when suggesting a paternalistic relationship, is being seriously questioned. In many parts of the world, MCC workers have been emphasizing a "Christian presence" relationship with a strong emphasis on a listening and learning stance, out of which a mutual giving and receiving relationship may develop.<br />
<br />
The executive secretaries of the Mennonite Central Committee have been [[Mumaw, Levi (1879-1935)|Levi Mumaw]], 1920-1935; [[Miller, Orie O. (1892-1977)|Orie O. Miller]], 1935-1958; [[Snyder, William T. (1917-1993)|William T. Snyder]], 1958-1982; Reg Toews, 1982-1985; [[Lapp, John A. (1933-2023)|John A. Lapp]], 1985-1996, Ronald J. R. Mathies, 1996-2005; Robb Davis, 2005-2006; Bert Lobe (interim) (2006-2007); and Arli Klassen (2007-2012). The MCC board has been chaired by [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], 1920-1954; [[Hostetter, Christian N., Jr. (1899-1980)|C. N. Hostetter]], 1954-67; Ernest Bennett, 1968-1976; [[Gingrich, Newton L. (1925-1979)|Newton Gingrich]], 1977-1979; Elmer Neufeld, 1980-1988; Ronald J. R. Mathies, 1989-1995; Phil Rich, 1996-1999; Karen Klassen Harder, 1999-2006; Ron Dueck, 2006-2008. -- ''Elmer Neufeld''<br />
<br />
See also [[Disaster Services|Disaster Services]]; [[Indian Ministries, North America|Indian Ministries]]; [[Mennonite Christian Service Fellowship of India|Mennonite Christian Service Fellowship of India]]; [[Relief Sales|Relief Sales]]; [[Stichting voor Bijzondere Noden in de Doopsgezinde Broederschap en Daarbuiten (Foundation for Special Needs within the Mennonite Brotherhood and Beyond)|Stichting voor Bijzondere Noden]].<br />
= Bibliography =<br />
The major MCC newsletters in 1987 were <em>Contact, Intercom, Peace Section Newsletter, Washington Memo, </em>and <em>Food and Hunger Notes. </em><br />
<br />
Publications providing additional MCC information are <em>Mennonite Central Committee Workbook, </em>prepared each year for the annual meeting.<br />
<br />
<strong>See also: </strong><br />
<br />
Erb, Paul. <em>Orie O. Miller: The Story of a Man and an Era. </em>Scottdale, PA: Herald Press, 1969.<br />
<br />
Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt &amp; Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. III, 97-99.<br />
<br />
Hiebert, P. C. and Orie O. Miller. <em>Feeding the Hungry: Russian Famine, 1919-1925: American Mennonite Relief Operations under the auspices of Mennonite Centre Committee . </em>Scottdale, PA: Mennonite Central Committee, 1929.<br />
<br />
Horst, Irvin B. <em>A Ministry of Goodwill—A Short Account of Mennonite Relief 1939-1949</em>. Akron, PA: MCC, 1950.<br />
<br />
<em>The Mennonite Central Committee Story, </em>vols. 1-5. Scottdale, PA: Herald Press, 1980-1988.<br />
<br />
<em>Mennonite Quarterly Review </em>44, no. 3 (July 1970): special Issue.<br />
<br />
Unruh, J. D. <em>In the Name of Christ: A History of the Mennonite Central Committee and Its Service 1920-1951</em>. Akron, PA: Mennonite Central Committee, 1952.<br />
= Additional Information =<br />
Mennonite Central Committee [http://www.mcc.org/ website]<br />
{{GAMEO_footer|hp=Vol. 3, pp. 605-609; vol. 5, pp. 560-562|date=1987|a1_last=Bender|a1_first=Harold S.|a2_last=Neufeld|a2_first=Elmer}}</div>RichardThiessenhttps://gameo.org/index.php?title=Mennonite_Central_Committee_(International)&diff=178092Mennonite Central Committee (International)2024-01-08T08:11:30Z<p>RichardThiessen: Added hyperlink.</p>
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= 1957 Article =<br />
Mennonite Central Committee, the joint relief and service agency of nearly all North American Mennonites, was composed in 1957 of representatives of the following seventeen distinct Mennonite bodies or agencies (with years of adherence); viz., [[Mennonite Church (MC)|Mennonite Church (MC)]] 1920, [[General Conference Mennonite Church (GCM)|General Conference Mennonite]] 1920, [[Mennonite Brethren Church|Mennonite Brethren]] 1920, [[LMC: a Fellowship of Anabaptist Churches|Lancaster Conference]] (MC) 1920, [[Krimmer Mennonite Brethren|Krimmer Mennonite Brethren]] 1920, [[Fellowship of Evangelical Churches|Evangelical Mennonite]] (Defenceless) 1930, [[Church of God in Christ, Mennonite (CGC)|Church of God in Christ, Mennonite]] 1940, [[Brethren in Christ Church |Brethren in Christ]] 1940, [[Conservative Mennonite Conference|Conservative (Amish) Mennonite]] 1941, [[Old Order Amish|Old Order Amish]] Mennonite 1942, [[Fellowship of Evangelical Bible Churches|Evangelical Mennonite Brethren]] 1944, [[Nonresistant Relief Organization (NRRO)|Nonresistant Relief Organization of Ontario]] 1944, [[Conference of Historic Peace Churches|Conference of Historic Peace Churches (Ontario)]] 1944, [[Mennonite Central Relief Committee of Western Canada|Mennonite Central Relief Committee of Western Canada]] 1944, [[Canadian Mennonite Relief Committee|Canadian Mennonite Relief Committee of Manitoba]] 1944, [[Canadian Mennonite Board of Colonization|Canadian Mennonite Board of Colonization]] 1944, [[Beachy Amish Mennonite Fellowship|Beachy Amish Mennonite]] 1956. Since conferences were entitled to one representative for each 25,000 members or fraction thereof, the first two groups have two representatives each, and since there were two members-at-large, the total MCC membership in 1957 was 20. In addition there were three associate members, [[United Missionary Church|United Missionary Church]] (Indiana Conference) since 1930, the [[Missionary Church|Missionary Church Association]] since 1940, and the Emmanuel Mennonite Church at Meade, Kansas, since 1952. At the beginning, in 1920, two additional groups were represented, the [[Central Conference Mennonite Church|Central Conference ]] (merged in 1947 with the General Conference Mennonite group) and the Pacific Branch of the Relief Committee for the Suffering Mennonites of [[Russia|Russia]] (discontinued about 1925). The MCC was incorporated at Lancaster, Pennsylvania on 27 August 1937; before this it had no constitution or bylaws, operating solely on the basis of the authorizing resolution of 27 July 1920, which date may be considered as its date of origin at Elkhart.<br />
[[File:MCCExecutive1951.jpg|400px|thumb|right|''Mennonite Central Committee Executive Committee, 1951. Back row (L-R): [[Fast, Henry A. (1894-1990)|H. A. Fast]], [[Klassen, Cornelius Franz "C. F." (1894-1954)|C. F. Klassen]], [[Bender, Harold Stauffer (1897-1962)|H. S. Bender]], and [[Hostetter, Christian N., Jr. (1899-1980)|C. N. Hostetter]]. Front row (L-R): [[Miller, Orie O. (1892-1977)|O. O. Miller]], [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], and [[Thiessen, Jacob Johann "J. J." (1893-1977)|J. J. Thiessen]].<br /><br />
Scan courtesy [http://www.mennoniteusa.org/executive-board/archives/ Mennonite Church USA Archives-Goshen] IX-13-2-3 Box 2/2'']]<br />
<br />
The committee, which met annually, operated through an executive committee elected by its annual meeting, at first composed of the three officers, enlarged in 1930 to four, in 1944 to five, in 1948 to six, which met as frequently as necessary, averaging six meetings per year. The direct administration of all MCC work was through an executive secretary, who was [[Mumaw, Levi (1879-1935)|Levi Mumaw]] at Scottdale, 1920-1935, and then [[Miller, Orie O. (1892-1977)|Orie O. Miller]] at [[Akron (Pennsylvania, USA)|Akron]], near Lancaster, Pennsylvania, 1935-1957. Since 1935 the executive headquarters has been at Akron, where the MCC in 1957 owned six office and residential buildings and employed an average staff of fifty. In addition the following regional offices were maintained with a total staff of ten: Waterloo, Ontario, [[Newton (Kansas, USA)|Newton]], [[Kansas (USA)|Kansas]], Reedley, California, each with a clothing and food center, besides the clothing and food center at Ephrata, Pennsylvania. Foreign centers, with owned or leased buildings, were maintained at Sao Paulo, [[Brazil|Brazil]]; [[Montevideo (Uruguay) |Montevideo, Uruguay]] (owned); [[Asunción (Paraguay)|Asuncion, Paraguay]] (owned); [[Kaiserslautern (Rheinland-Pfalz, Germany)|Kaiserslautern]], [[Germany|Germany]] (owned); Frankfurt, [[Germany|Germany]]; [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]], Holland; and [[Basel (Switzerland)|Basel, Switzerland]]. The Ailsa Craig (Ontario) Boys Home was also owned property (since 1955). Three mental hospitals were owned and operated through an incorporated agency ([[Mennonite Health Services Alliance |Mennonite Mental Health Services]]): [[Brook Lane Health Services (Hagerstown, Maryland, USA)|Brook Lane]] Farm near [[Hagerstown (Maryland, USA)|Hagerstown]], MD, Kings View Homes at Reedley, California and Prairie View Mental Hospital at Newton, Kansas. The MCC also still owned considerable holdings (some 200,000 acres) near the Mennonite settlements in the Paraguayan [[Chaco (South America)|Chaco]] through its purchase of [[Corporación Paraguaya|Corporación Paraguaya]] in 1937. The total net dollar assets of the MCC in 1957 were $1,900,000. Long-time office members and staff workers of the MCC have been [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], chairman 1920-1954, chairman emeritus 1954- ; [[Miller, Orie O. (1892-1977)|O. O. Miller]], member 1921- , executive secretary 1935-1957; [[Mumaw, Levi (1879-1935)|Levi Mumaw]], executive secretary 1920-1935; [[Kratz, Maxwell H. (1875-1939)|M. H. Kratz]], vice-chairman 1920-1939; [[Bender, Harold Stauffer (1897-1962)|H. S. Bender]], assistant secretary 1930- ; [[Fast, Henry A. (1894-1990)|H. A. Fast]], vice-chairman 1943- ; [[Klassen, Cornelius Franz "C. F." (1894-1954)|C. F. Klassen]], executive committee member 1944-1954; [[Thiessen, Jacob Johann "J. J." (1893-1977)|J. J. Thiessen]], executive committee member 1948- ; Allen Yoder, executive committee member 1920-1930, 1934-1944; [[Hofer, David M. (1869-1944)|D. M. Hofer]], member 1920-44; [[Mellinger, John H. (1858-1952)|John H. Mellinger]], member 1920-36; [[Garber, Henry F. (1888-1968)|H. F. Garber]], member 1936-56; [[Martin, Jesse Bauman (1897-1974)|J. B. Martin]], member 1944- ; J. N. Byler, director of relief 1945- ; [[Snyder, William T. (1917-1993)|William T. Snyder]], director of Mennonite Aid 1945- , executive committee member 1954- ; [[Sherk, J. Harold (1903-1974)|J. Harold Sherk]], executive secretary of the [[Mennonite Central Committee Peace Section|Peace Section]] 1949- ; Delmar Stahly, director of Mental Health Services 1949- .<br />
<br />
In 1957 the MCC had worker teams in Holland, [[Germany|Germany]], France, [[Austria|Austria]], Switzerland, Greece, Jordan, [[Indonesia|Indonesia]], [[India|India]] and Nepal, [[Vietnam|South Vietnam]], [[Korea, Republic of|Korea]], [[Japan|Japan]], [[Argentina|Argentina]], [[Paraguay|Paraguay]], [[Uruguay|Uruguay]], and [[Brazil|Brazil]]. The Latin America projects were all in connection with the Mennonite refugee settlements made there in 1930 and since. Discontinued fields of service were England, [[Egypt|Egypt]], Italy, [[Hungary|Hungary]], [[Poland|Poland]], [[Denmark|Denmark]], [[People's Republic of China|China]], Formosa, [[Philippines|Philippines]], [[Puerto Rico|Puerto Rico]], and [[Mexico|Mexico]].<br />
<br />
Two departments of MCC service were organized as sections with membership bodies: the [[Mennonite Central Committee Peace Section|Peace Section]] (1947), successor to the Mennonite Central Peace Committee (1939), of which H. S. Bender had been the continuous chairman, and the Mennonite Aid Section (1943), of which [[Fretz, Joseph Winfield (1910-2005)|J. Winfield Fretz]] had been the continuous chairman. Other important departments were [[Mennonite Health Services Alliance |Mennonite Mental Health Services]], Inc. (1946 first form of organization), of which H. A. Fast was chairman to 1957; the Voluntary Service Office (1946) and the [[I-W Service (United States)|I-W Services Office ]](1952). The latter two were merged into one department in 1955. The [[Mennonite Resettlement Finance, Inc|Mennonite Resettlement Finance, Inc.]], a holding agency for certain [[Paraguay|Paraguay]] financing, was in existence 1948-1955. Menno Travel Service, Inc., was set up as a subsidiary travel agency in 1947. It maintained a main office at Akron, subsidiary offices at [[Goshen (Indiana, USA)|Goshen]], [[Newton (Kansas, USA)|Newton]], and in Europe at [[Amsterdam (Noord-Holland, Netherlands)|Amsterdam]].<br />
<br />
The MCC was originally created in July 1920 to operate a joint Mennonite famine relief program in [[Russia|Russia]], requested by the several Mennonite relief committees of North America at that time engaged in sending aid to Mennonites in Russia. The Mennonite <em>[[Russlandmennonitische Studienkommission|Studienkommission]] </em>of four delegates from Russia, who were at that time visiting the [[United States of America|United States]] and [[Canada|Canada]], had strongly urged such a united organization. Upon completion of the active program in Russia (1920-1925) the Committee intended to disband but did not formally do so. It was reactivated by the emergency of 1929-1930 when the call came to aid several thousand Mennonite refugees who had come out of Russia into [[Germany|Germany]] October to November 1929. Its second task therefore was the resettlement of many of these refugees in Paraguay in 1930, since when it continuously aided the colonies there, especially the [[Fernheim Colony (Boquerón Department, Paraguay)|Fernheim]], [[Neuland Colony (Boquerón Department, Paraguay)|Neuland]], and [[Volendam Colony (San Pedro Department, Paraguay)|Volendam]] colonies, which it originally sponsored. The third field of service was [[War Sufferers' Relief|War Sufferers Relief]] during and following [[World War (1939-1945) - Germany|World War II]], beginning in [[Poland|Poland]] in September 1939. The total program finally included work in twelve western and central European countries, including [[Egypt|Egypt]]. This program was chiefly the distribution of food and clothing, and included community services and peace testimony. At the peak of the work (summer of 1947) 317 workers were simultaneously in service in Europe. The program in Jordan for Arab refugees was begun in 1950. The work in the Far East, with programs in eight countries, was begun with war emergency relief services in Bengal, India (creation of the inter-Mission organization [[Mennonite Relief Committee of India|Mennonite Relief Committee in India]], MRCI), and entrance into China in 1945. [[Puerto Rico|Puerto Rico]] work began in 1943 in connection with [[Civilian Public Service|Civilian Public Service]].<br />
<br />
In all areas where Mennonite churches were located, especially in Europe, the MCC work led to close and fruitful interaction between North American and local Mennonites. Out of this interaction came among other things a monthly publication, <em>Der Mennonit, </em>published by the MCC at Basel in 1948-1956 and later at Frankfurt (continued by a European Board), the European Mennonite Bible School at Basel (est. 1950) under an international Mennonite board, Mennonite Voluntary Service in Europe (1950) under a European Mennonite committee, the [[International Mennonite Peace Committee|International Mennonite Peace Committee]] (1947), and the Christian Education Materials Project (CEMO) at Basel (1952).<br />
<br />
The war emergency relief needs in Europe had almost disappeared by 1957, so that the continuing MCC program in Europe was greatly reduced though still continuing in certain special services and in contact with European Mennonites. The relief program in the Far East (Korea, Indonesia, and South Vietnam in particular) was also reduced, but not so greatly as in Europe.<br />
<br />
In the course of its relief effort the MCC became a member of the following inter-group relief organizations sponsored by the United States State Department: American Council of Voluntary Agencies (1944), [[Council of Relief Agencies Licensed for Operation in Germany (CRALOG)|Council of Relief Agencies Licensed for Operation in Germany]] (CRALOG, 1946), Licensed Agency for Relief in Asia (LARA, 1947), and Co-operative for American Remittances to Europe (CARE, 1945).<br />
<br />
The fourth major field of MCC service was the operation of [[Civilian Public Service|Civilian Public Service]] assumed in 1941. At this time the MCC also became a member of the [[National Service Board for Religious Objectors (USA)|National Service Board for Religious Objectors]] (NSBRO). The fifth field of service was the resettlement of Russian and [[Danzig Refugees|Danzig Mennonite refugees]] after [[World War (1939-1945) - Soviet Union|World War II]], the former in [[Paraguay|Paraguay]] (4,849 persons in 1947-1952) and the latter in [[Uruguay|Uruguay]] (1,184 persons 1948-1952). Voluntary Service for young Mennonite in [[North America|North America]] was begun in 1945 as the sixth field of service. The seventh field was that of Mental Health Service, begun in 1949 with the establishment of the mental hospital [[Brook Lane Health Services (Hagerstown, Maryland, USA)|Brook Lane Farm]] at Leitersburg, MD. The eighth program was one of aid to the [[Old Colony Mennonites|Old Colony Mennonites]] in [[Mexico|Mexico]] (1950-1956). The ninth and last new field was the I-W Service Program begun in 1952 with the renewal of the United States draft of [[Conscientious Objection|conscientious objectors]] in that year, which had been suspended 1947-1952.<br />
<br />
In the course of its various activities the MCC has issued numerous publications—periodicals, books, and pamphlets. Some of the periodicals have been the monthly <em>MCC Services Bulletin </em>(1945- ), the monthly <em>I-W Mirror </em>1953- ), and various area relief newsletters such as monthly <em>European Relief Notes </em>1945- ), the monthly <em>[[Mennonit, Der|Der Mennonit]] </em>(1948-56), and the biweekly <em>[[Unser Blatt (1947-1950)(Periodical)|Unser Blatt]] </em>(1947-50) at Gronau, Germany.<br />
<br />
Books issued have been: <br />
* P. C. Hiebert and Orie O. Miller, <em>Feeding the Hungry. Russia Famine 1919-25 </em>(1929); <br />
* Melvin Gingerich, <em>Service for Peace, A History of Mennonite Civilian Public Service </em>(1949); <br />
* Emily Brunk, <em>Espelkamp </em>(1951); <br />
* [[Unruh, John D. (1903-2006)|John D. Unruh]], <em>In the Name of Christ, A History of the Mennonite Central Committee and Its Service 1920-1951 </em>(1953); <br />
* J. Winfield Fretz, <em>Pilgrims in Paraguay, The Story of Mennonite Colonization in South America </em>(1953); <br />
* <em>Proceedings of the Fourth Mennonite World Conference 3-10 August, 1948 (1949).</em>]<br />
<br />
The pamphlets and booklets issued have included a group of titles published by the Peace Section, another group by the Mennonite Aid Section, and the CPS "Core Course Booklets," and some individual titles.<br />
<br />
<strong>Peace Section</strong>:<br />
* Edward Yoder, <em>Must Christians Fight </em>(1943, German translation, <em>Sollen Christen sich an der Kriegsführung beteiligen, </em>1949); <br />
* <em>Peace Section Handbook with Draft Manual </em>(1942, later called <em>Manual of Draft Information); </em><br />
* Edward Yoder, <em>Compromise with War </em>(1944); <br />
* Edward Yoder and Don. E. Smucker, <em>The Christian and Conscription </em>(1945); <br />
* Howard Charles, <em>Before You Decide </em>(1948); <br />
* Melvin Gingerich, <em>What of Noncombatant Service (1949). </em><br />
<br />
<strong>Mennonite Aid Section</strong>: <br />
* J. W. Fretz, <em>Mennonite Colonization </em>(1944); <br />
* J. W. Fretz, <em>Mennonite Colonization in Mexico </em>(1945); <br />
* J. W. Fretz, <em>Christian Mutual Aid </em>(1947).<br />
<br />
<strong>Core Course Booklets</strong>: <br />
* <em>Mennonites and Their Heritage.</em> <br />
* <em>A Series of Six Studies Designed for Use in Civilian Service Camps </em>(1942)<br />
:* No. 1, H. S. Bender, <em>Mennonite Origin in Europe; </em><br />
:* No. 2, C. Henry Smith, <em>Mennonites in America; </em><br />
:* No. 3, Edward Yoder, <em>Our Mennonite Heritage; </em><br />
:* No. 4, Ed. G. Kaufman, <em>Our Mission as a Church of Christ; </em><br />
:* No. 5, G. F. Hershberger, <em>Christian Relationships to State and Community; </em><br />
:* No. 6, P. C. Hiebert, <em>Life and Service in the Kingdom of God. </em><br />
<br />
<strong>Other Titles</strong>: <br />
* <em>Twenty-five Years, the Story of the MCC 1920-1945; </em>[[Lehman, Martin Clifford (1883-1963)|M. C. Lehman]], <br />
* <em>The History and Principles of Mennonite Relief Work </em>(1945); Esko Loewen, Editor, <br />
* <em>Mennonite Community Sourcebook </em>(1946); Irvin B. Horst, <br />
* <em>A Ministry of Goodwill, An Account of Mennonite Relief Work Following World War II </em>(1950). <br />
<br />
The official MCC handbook appeared first in 1943 and 1945 as <em>Handbook of Information on the Mennonite Central Committee, </em>then under the title <em>Handbook of the Mennonite Central Committee </em>in editions of 1950 and 1954.<br />
<br />
The size of MCC operations at the heights of its program may be indicated in part by a summary of the income during the five years 1 December 1947, to 30 November 1952: total income $9,239,601.73; War Sufferers Relief cash $2,008,276.24; War Sufferers Material Aid $5,242,153.33; Mennonite Aid $1,472,636.39; Mental Health $207,588.92; Voluntary Service $136,303.29; Peace Section $79,305.24.<br />
<br />
The following statements taken from the MCC <em>Handbook </em>(pp. 7-8, and 27-29) and prepared by Irvin Horst upon the basis of statements adopted at various times by the MCC and constituent bodies indicate the foundation of faith and commitment upon which the work of the MCC was established and continued.<br />
<br />
"In a very real sense the MCC is an organization which spontaneously grew out of the desire of the Mennonite brotherhood to feed the hungry, clothe the naked, and to testify by loving service to the Gospel of peace and love. This desire to respond with a witness of Christian peace and love grew in vision and compulsion as various emergencies were faced both within and without the brotherhood. Relief and peace services were an integral part of the Mennonite witness and way of life in the world. Where the various Mennonite and Brethren in Christ bodies retained their faith and ideals they were moved to remain firm in the position of nonresistance and to be energetic in showing mercy and love toward enemies as well as toward all mankind. To implement these compulsions they desired an organization to provide a channel for sharing their gifts and services 'In the Name of Christ.' "<br />
<br />
"The experiences of relief and peace work during the past thirty-six years have indicated the wisdom of organizing a common agency to meet common emergencies and tasks, particularly when such emergencies were greater than any one group could have well performed alone. Through a common witness the various groups were able to speak as one voice against war and militarism; through a common representation the various bodies were able to reach and assist, as in no other way, the Mennonites in [[Russia|Russia]], Holland, France, [[Germany|Germany]], Switzerland, Brazil, [[Paraguay|Paraguay]], [[Uruguay|Uruguay]]. What little the Mennonites of [[North America|North America]] with their slender resources have been able to do for a suffering world was multiplied in effectiveness by co-operative administration of these resources, whether it was in Russia, France, India, [[People's Republic of China|China]], or any of the other countries in which relief and peace services were expended.<br />
<br />
"The Mennonite position regarding relief and service is a part of the particular Christian faith and way of life which has its background and origin in the Anabaptist movement of Reformation times. This movement, as others before and after, under the providence of God was a fresh and vital discovery of the living truth and spirit of the New Testament. The experience was so compellingly real that it sought an uncompromising fulfillment of the Gospel in life; it was so powerful that it survived the most obliterating persecution, to persist down to our own times. This heritage, in so far as it still lives in the Mennonite bodies of North America, motivates and guides the service program of the Mennonite Central Committee. Its principles, if accepted and put into practice, become for us in our own time, we believe, a unique experience of fellowship with Christ in loving discipleship and service to others.<br />
<br />
<ol> <li><em>The Central Position and Authority of Christ and the Bible. </em>While recognizing the hand of God in history and the voice of the Holy Spirit in the experiences of the church and individual Christians, we accept the [[Bible |Bible]], particularly the New Testament, as the final authority for faith and action. Relief and service have validity for us only as the motivation, spirit, and methods of work are in keeping with the Bible. We advocate voluntary and sacrificial service because it is enjoined by Christ and the apostles. We have confidence in the [[Bible |Bible]] as a guide to a realistic understanding of the place and work of the Christian in the world. While recognizing the tools of human training and learning, we believe the Bible is a reference to eternal truth which transcends all indefiniteness and obscurity of human thinking. 'If you seek God with all your heart and would not be deceived, do not depend upon men and the doctrine of men, however old, holy and excellent they may be esteemed, for one theologian is against the other, both in ancient and modern times; but build upon Christ and His Word alone, upon the sure teaching and practice of His holy apostles . . ([[Menno Simons (1496-1561)|Menno Simons]]).</li> <li><strong><em>The Christian Life as Discipleship. </em></strong>The Christian life is a transformed life, separated from sin and the world and consecrated to good works in imitation of Christ. `And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it' (Matthew 10:38, 39). The inner experience will result in outward expression. Christians not only hear but are also 'doers of the word.' Christian discipleship signifies the total devotion of one's life and possessions to kingdom service. We believe that discipleship includes the welfare of the brotherhood, but more especially an unlimited response and continual outreach to the needs of all mankind, both spiritual and material. 'Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many' (Matthew 20:28). As disciples of Christ we desire to be more conscious of His leading than the number of persons helped, the total tons of clothing distributed, and whether or not our services are recognized and commended by the world. We are convinced that God leads us forth into the needs of the world at all times with all our resources, but at the same time we know that evil will continue in the world and that we dare not be frustrated or relinquish our services when at times it seems to triumph.</li> <li><strong><em>Relief and Service, A Christian Witness. </em></strong>As a part of the life and outreach of the Christian brotherhood, relief and service can be a testimony to the redemptive and reconciling power of the Gospel. Because of this conviction, we are concerned about the Christian faith and character of worker personnel. We are equally concerned that the spirit and methods of service and distribution be Christian, that is, that they are spiritual, sympathetic, merciful, without discrimination and without prejudice. This concern also causes us to use Christian insignia and to speak frequently of the motto, 'In the Name of Christ.' In contrast to some other types of relief, we believe it is important that our own workers be present on the field and represented at distributions. Mennonite relief seeks to be humanitarian plus a Christian witness. Mennonite relief, however, is not mission work in the sense of organized, direct evangelistic appeal to man's spiritual need, but rather in the sense that all of the Christian's life and action is a witness to the Gospel. 'Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven' (Matthew 5:16).</li> <li><strong><em>The Emphasis on Christian Love and Nonresistance. </em></strong>In common with various other Christian groups, Mennonites share the conviction that Christian love and nonresistance are applicable to all human relationships. This conviction finds its basis in the teaching and example of Christ and the apostles (Matthew 5:38-48; Romans 12:17-21). Hate and violence, whether on the personal or national level, are the antithesis of Christ and the Gospel Relief and service are ways of affirming our good faith in the doctrine of nonresistance in that they provide positive, creative expression of peace and good will. Relief and service are not only a witness to the way of Christian love but they can become a method of overcoming evil, of reconciling an enemy. 'Therefore if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good' (Romans 12:20, 21). Real nonresistance, however, is far more than an intellectual concept or even a doctrinal belief to be proved by Scriptural texts; it is part of a way of life which spontaneously reflects the presence of the indwelling Christ. On the relief field and in service projects love and nonresistance often lead to a special concern for despised minorities, neglected persons, prisoners, political outcasts. 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me' (Matthew 25:40).</li> <li><strong><em>The Christian Brotherhood and Mutual Aid. </em></strong>The Mennonite concept of the church is that of a true brotherhood, a community of believers, as contrasted to that of an organization or institution. In the Christian brotherhood no degrees of position exist and there is mutual concern and responsibility for the spiritual and material welfare of each member. The community of believers is necessary to sustain the spiritual life and strength of the believers, to nurture the oncoming generation, to teach new disciples, and to give a corporate witness. We recognize that the brotherhood in itself has no validity except as an instrument of God toward these ends. We believe that we have a primary responsibility, when necessary, to bring relief and service to the brotherhood. 'Bear ye one another's burdens, and so fulfill the law of Christ . . . . As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith (Galatians 6:2, 10)." -- ''Harold S. Bender'' </li></ol><br />
<br />
= 1987 Update =<br />
<br />
In August 1985 Robert Burkholder, who was living and working with his wife Jill and their four boys in southern [[Lebanon|Lebanon]], was picked up one morning at their home in Nabatiya by a group of armed men. He was taken to Beirut for interrogation to find out what he was doing as a foreigner in war-torn southern Lebanon. Late that same evening he was released, too late to return home. When he did return to his wife and children in Nabatiya the next day, representatives from all the local fighting factions were there to greet him and welcome him back.<br />
<br />
At the annual MCC meeting in January 1985, there was intense discussion about MCC personnel in [[El Salvador|El Salvador ]] who worked in contested areas as well as in areas controlled by the government. In May of that year Blake Ortman and Susan Klassen, along with a Salvadoran Catholic health worker, were picked up by the military in Cacaopera, a town in the northern transitional area periodically visited by both the army and the "guerrillas." They were taken to the regional army headquarters and eventually to the capital city, San Salvador, for interrogation. They were accused of teaching Marxism and of associating with the "guerrillas." Eventually they were released.<br />
<br />
In July 1987 residents of the coastal town of Homoine in northeast [[Mozambique|Mozambique]] were massacred by anti-government bandits who killed 424 people in their attack and took another 298 persons, including some infants, as captives. The massacre was witnessed by MCC worker Mark Van Koevering, an agronomist working with the Christian Council of Mozambique, who was in Homoine during the attack. Van Koevering reported that the farmers he worked with were often too terrorized to sleep in their homes, but rather took refuge in fields and irrigation ditches. The massacre created uncertainties about Van Koevering's own return to Homoine, but after consultation and prayer with his African and MCC colleagues, it was decided to support Mark in his return to Homoine. "As a member of the Christian Council of Mozambique," he said, "I represent the Christian church of Mozambique, and in a very concrete way the Christian church worldwide. I am returning to Homoine for only one reason, because we are Christians called by God to serve him and his people. Our action in Homoine is being watched by the government and I believe it will be a powerful witness in the community."<br />
<br />
The Mennonite Central Committee is known as the cooperative [[Relief Work|relief]], [[Service|service]], and [[Development Work|development]] agency of North American Mennonite and Brethren in Christ churches. The MCC is a Christian resource for meeting human need.<br />
<br />
In his article on the MCC above, [[Bender, Harold Stauffer (1897-1962)|Harold S. Bender]], longtime MCC assistant secretary, traced the development of the Mennonite Central Committee from its origins in 1920, noting the following nine program developments: (1) the original joint Mennonite Famine Relief Program in Russia; (2) the resettlement of Russian Mennonite [[Refugees|refugees]] from Europe to Paraguay in 1930; (3) the War Sufferer's Relief Program during and following [[World War (1939-1945) - Germany|World War II]] in Europe beginning in 1939; (4) the operation of the Civilian Public Service Program in the United States, 1941ff.; (5) the resettlement of Russian and Danzig Mennonite refugees after World War II in [[Paraguay|Paraguay]] and [[Uruguay|Uruguay]]; (6) development of the °Voluntary Service program for young Mennonites in North America beginning in 1945; (7) development of the [[Mennonite Health Services Alliance |Mennonite Mental Health Services]] Program with establishment of the first mental hospital at Brooklane Farm in [[Maryland (USA)|Maryland]]; (8) aid to the [[Old Colony Mennonites|Old Colony Mennonites]] in Mexico from 1950 to 1956; and (9) development of the [[I-W Service (United States)|I-W alternative service program]] as a military service alternative beginning in 1952.<br />
<br />
Since those earlier beginnings the Mennonite Central Committee has grown into the largest [[Inter-Mennonite Cooperation|inter-Mennonite]] organization in the world with a vast variety of organizational relationships and program involvements, from shipping grain provided by the [[Canadian Foodgrains Bank (Winnipeg, Manitoba, Canada)|Canadian Food Bank]] to famine areas in [[Ethiopia|Ethiopia]] to assistance with the translation and production of Bible commentaries for Christians in the [[Union of Soviet Socialist Republics|Soviet Union]]. For many persons in the Mennonite constituencies the worldwide programs of the Mennonite Central Committee have come to symbolize what it means to be an Anabaptist Christian in today's world.<br />
<br />
In 1987 the Mennonite Central Committee had more than 1,000 workers serving two- to three-year assignments in some 50 countries, including volunteers and staff in North America. Many times that number served as short or long-term local volunteers —an estimated 5,000 served as volunteers in the 130 MCC SELFHELP Crafts and Thrift Shops (now [[Ten Thousand Villages|Ten Thousand Villages]]) in Canada and the United States. Roughly three-fourths of the long-term staff and two- to three-year volunteers were from MCC constituent groups (Mennonite and Brethren in Christ), and the other one-fourth from a variety of non-Mennonite groups. The largest number of volunteers were in the developing countries of Asia, Africa, and Latin America, and in Canada and the United States. Assignments included agricultural development, water conservation, health education, participation in village health teams, formal and informal education, economic and technical projects, church-related programs, social services, East-West dialogue, and peacemaking. The majority of MCCers worked in long-range development activities. Strengthening the work of local churches and community groups was a priority. Wherever possible volunteers worked closely with local churches as well as with Mennonite and other mission agencies.<br />
<br />
Volunteers also provided food and other emergency services to people caught in drought, famine, and warfare. The supporting churches in North America provided the MCC with material aid to help meet the immediate needs of people throughout the world. Mennonites and Brethren in Christ, along with those from other church families, contributed meat (canned in MCC's portable canner), corn, wheat, and beans. They also contributed other gifts in kind, e.g., bedding, clothing, soap, bandages, and school supplies.<br />
<br />
The MCC (international) budget in the 1980s totaled nearly 30 million dollars annually, roughly 20 million dollars in cash and 10 million dollars in material aid. Of the cash budget, approximately two-thirds came from the constituency. Other sources of support included the contributed earnings of volunteers, SELFHELP crafts, grants from private or Canadian government agencies, and contributions from Mennonite churches abroad.<br />
<br />
MCC programs included SELFHELP crafts, a job creation program that enabled approximately 30,000 artisans in many developing countries to earn at least part of their own living; the International Visitor Exchange program, which brought international young people to North America for a year to promote better understanding; the Child Sponsorship program which made it possible for North Americans to provide assistance for students to attend schools in various locations around the world; and the MCC Peace Office which served as a resource to the international ministries of the MCC.<br />
<br />
The Mennonite Central Committee, though involved in a worldwide program, in 1987 was essentially a North American or bi-national organization of Mennonite and Brethren in Christ groups in Canada and the [[United States of America|United States]]. In the United States the MCC representatives were for the most part appointed by the respective Mennonite conferences—[[Beachy Amish Mennonite Fellowship|Beachy Amish Mennonite]], [[Brethren in Christ Church |Brethren in Christ]], [[Rosedale Network of Churches|Conservative Mennonite Conference]], Emmanuel Mennonite Church (Meade, Kansas, USA), [[Fellowship of Evangelical Churches|Evangelical Mennonite Conference]], [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]], [[LMC: a Fellowship of Anabaptist Churches|Lancaster Conference]] (MC), [[Mennonite Brethren Church|Mennonite Brethren]], and [[Mennonite Church (MC)|Mennonite Church (MC)]]. MCC (International) representatives from [[Canada|Canada]] are selected from the MCC provincial and [[Mennonite Central Committee Canada|MCC Canada]] organizations. The MCC board, which meets annually in January for program review and policy decisions, had 39 members in 1987. The executive committee, which meets four times a year, had six members from Canada and six from the United States. The overseas program administration was centered in the international headquarters offices in [[Akron (Pennsylvania, USA)|Akron, PA]], supplemented by overseas services of the MCC Canada. The [[Mennonite Central Committee Canada|Mennonite Central Committee Canada]] offices in Winnipeg, MB, and the [[Mennonite Central Committee United States|Mennonite Central Committee United States]] offices in Akron, PA, administered North American programs and represented the MCC to its respective constituencies. The provincial and regional offices also served as links from the constituency to the MCC.<br />
<br />
As the Mennonite Central Committee has grown in scope and complexity, so have the questions and issues related to its identity, its organization, and its programs in the world. As a bi-national organization that does not presume to represent Mennonites and Brethren in Christ from all parts of the world, the MCC nevertheless seeks in a variety of ways to internationalize its staff and program. Examples are the cooperation with the [[Internationale Mennonitische Organisation|International Mennonite Organization]] of European Mennonites, cooperation with the mission and service organizations of the Paraguayan Mennonites, and cooperation with various service and development organizations of Mennonites in countries such as [[India|India]], [[Congo, Democratic Republic of|Democratic Republic of Congo]], and [[Colombia|Colombia]].<br />
<br />
As the introductory stories from Lebanon, El Salvador, and [[Mozambique|Mozambique]] suggest, the workers of the Mennonite Central Committee, seeking faithfulness in meeting human need, have also become more involved in complex issues of war and peace, and of international economics and politics. Throughout its history the MCC has had programs in 84 countries. The development from war sufferers' relief, to a variety of service ministries, to long-range agricultural and economic development, has involved the MCC in issues of oppression and injustice. This has also led to considerable disagreement within the constituency and to some groups distancing themselves from especially those program activities which seem to have political entanglements.<br />
<br />
Further is the larger and broader emission issue of how Christians, especially Christians from wealthy and politically dominant countries in [[North America|North America]] and Europe, should best be present in the world today—in relationships with the poorer peoples of the world and especially also peoples of other cultures, religions, and political commitments. Economic development programs in many parts of the world, especially when unilaterally administered, have fallen into considerable disrepute. Even the traditional Mennonite service stance, when suggesting a paternalistic relationship, is being seriously questioned. In many parts of the world, MCC workers have been emphasizing a "Christian presence" relationship with a strong emphasis on a listening and learning stance, out of which a mutual giving and receiving relationship may develop.<br />
<br />
The executive secretaries of the Mennonite Central Committee have been [[Mumaw, Levi (1879-1935)|Levi Mumaw]], 1920-1935; [[Miller, Orie O. (1892-1977)|Orie O. Miller]], 1935-1957; [[Snyder, William T. (1917-1993)|William T. Snyder]], 1958-1981; Reg Toews, 1982-1984; [[Lapp, John A. (1933-2023)|John A. Lapp]], 1985-1996, Ron J. R. Mathies, 1996-2005; Robb Davis, 2005-. The MCC board has been chaired by [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]], 1920-1954; [[Hostetter, Christian N., Jr. (1899-1980)|C. N. Hostetter]], 1954-68; Ernest Bennett, 1968-1977; [[Gingrich, Newton L. (1925-1979)|Newton Gingrich]], 1977-1979; Elmer Neufeld, 1979-1989; Ron J. R. Mathies, 1989-1995; Phil Rich, 1995-1999; Karen Klassen Harder, 1999-. -- ''Elmer Neufeld''<br />
<br />
See also [[Disaster Services|Disaster Services]]; [[Indian Ministries, North America|Indian Ministries]]; [[Mennonite Christian Service Fellowship of India|Mennonite Christian Service Fellowship of India]]; [[Relief Sales|Relief Sales]]; [[Stichting voor Bijzondere Noden in de Doopsgezinde Broederschap en Daarbuiten (Foundation for Special Needs within the Mennonite Brotherhood and Beyond)|Stichting voor Bijzondere Noden]].<br />
= Bibliography =<br />
The major MCC newsletters in 1987 were <em>Contact, Intercom, Peace Section Newsletter, Washington Memo, </em>and <em>Food and Hunger Notes. </em><br />
<br />
Publications providing additional MCC information are <em>Mennonite Central Committee Workbook, </em>prepared each year for the annual meeting.<br />
<br />
<strong>See also: </strong><br />
<br />
Erb, Paul. <em>Orie O. Miller: The Story of a Man and an Era. </em>Scottdale, PA: Herald Press, 1969.<br />
<br />
Hege, Christian and Christian Neff. ''Mennonitisches Lexikon'', 4 vols. Frankfurt &amp; Weierhof: Hege; Karlsruhe: Schneider, 1913-1967: v. III, 97-99.<br />
<br />
Hiebert, P. C. and Orie O. Miller. <em>Feeding the Hungry: Russian Famine, 1919-1925: American Mennonite Relief Operations under the auspices of Mennonite Centre Committee . </em>Scottdale, PA: Mennonite Central Committee, 1929.<br />
<br />
Horst, Irvin B. <em>A Ministry of Goodwill—A Short Account of Mennonite Relief 1939-1949</em>. Akron, PA: MCC, 1950.<br />
<br />
<em>The Mennonite Central Committee Story, </em>vols. 1-5. Scottdale, PA: Herald Press, 1980-1988.<br />
<br />
<em>Mennonite Quarterly Review </em>44, no. 3 (July 1970): special Issue.<br />
<br />
Unruh, J. D. <em>In the Name of Christ: A History of the Mennonite Central Committee and Its Service 1920-1951</em>. Akron, PA: Mennonite Central Committee, 1952.<br />
= Additional Information =<br />
Mennonite Central Committee [http://www.mcc.org/ website]<br />
{{GAMEO_footer|hp=Vol. 3, pp. 605-609; vol. 5, pp. 560-562|date=1987|a1_last=Bender|a1_first=Harold S.|a2_last=Neufeld|a2_first=Elmer}}</div>RichardThiessenhttps://gameo.org/index.php?title=Peace&diff=178091Peace2024-01-08T08:08:42Z<p>RichardThiessen: Added hyperlinks.</p>
<hr />
<div>__FORCETOC__<br />
__TOC__<br />
=== Introduction ===<br />
<br />
Mennonites are known for their "peace position" and are often referred to as one of the "historic peace churches" (along with the [[Church of the Brethren|Church of the Brethren]] and the Society of Friends). Their witness against violence and warfare is demonstrated in conscientious objection to military service and a quest for alternatives to violence.<br />
<br />
Traditionally Mennonites have expressed their beliefs about the way of peace in the language of "nonresistance," derived from literal obedience to the teaching of Jesus in Matthew 5:38ff.: "resist not evil, turn the other cheek, love your enemies." Thus the 4-volume Mennonite Encyclopedia published in the 1950s had no article on peace, but the topic of [[Nonresistance|nonresistance]] was developed at length, in both biblical and historical perspectives.<br />
<br />
This approach reflects the fact that in the earlier part of the 20th century, many Mennonites hesitated to be identified as "pacifists." They made a point of distinguishing between their own commitment to biblical "nonresistance" and the "pacifism" of other religious and political groups whose position was considered to be based more on humanistic or philosophical views than on biblical [[Authority|authority]]. This view remains central for many Mennonites. Other Mennonites have refocused the peace testimony during the last generation as a primary theme in the identity of the Mennonite churches. As Mennonites have responded to the events of the times, their thinkers have created a comprehensive peace theology; [[Denominationalism|denominational]] agencies have developed extensive programs of peace education and sociopolitical and peace activism. Mennonite church life has thus continually been challenged with opportunities to demonstrate the meaning of Mennonites' professed adherence to the way of peace.<br />
<br />
=== The Foundation of Nonresistance ===<br />
<br />
Nonresistance was for several generations the key concept in Mennonite ethics. The term included a number of social implications: costly [[Discipleship|discipleship]], relief and service efforts, attitudes on industrial (labor unions) and race relations -- in short, the way of the cross embodied in a faithful church [[Community|community]].<br />
<br />
[[File:HershbergerGuyF.jpg|200px|thumb|right|''Guy F. Hershberger'']]<br />
<br />
The major work of [[Hershberger, Guy F. (1896-1989)|Guy F. Hershberger]], ''War, Peace, and Nonresistance'' (1944, with new editions in 1953 and 1969) set forth a Mennonite peace position more fully than ever before. The book included both Old and New Testament exegesis, the history of peace thought in the Christian church with particular attention to [[Anabaptism|Anabaptist]] and Mennonite experience, and discussion of the contemporary implications of the peace position. This landmark study functioned as a foundational peace theology for all the major Mennonite bodies in [[North America|North America]]; the numerous denominational resolutions and position statements from the 1940s to the 1960s reflect a consensus based on Hershberger's views', with no significant deviations.<br />
<br />
Hershberger's work enabled Mennonites to move beyond more than two decades of debate (especially in the Mennonite Church [MC]) over the proper political posture of the church. One wing of Mennonitism, influenced by Fundamentalism and [[Dispensationalism|dispensationalism]], was critical of efforts to influence governments toward more peaceful policies. These critics claimed that Christians were not called to prevent wars, but only to maintain their own nonresistant stance. Proponents of this view, fearful of what they termed modernist social gospel tendencies, also denounced Mennonite fraternization with other religious pacifists, including efforts to join in public matters with Quakers (Friends) and the [[Church of the Brethren|Church of the Brethren]] as "historic peace churches."<br />
<br />
On the other hand, the leadership of the Peace Problems Committee (MC) and the parallel agencies of the [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]], beginning in the decade after [[World War (1914-1918)|World War I]], had taken a more active posture, ready to challenge the state to practice more explicitly Christian policies, both internationally and domestically.<br />
<br />
What Hershberger offered was a centrist way, a view of biblical nonresistance that was in essence nonpolitical, yet provided a platform for prophetic witness that had relevance for the political and social order. This enabled the mainstream of Mennonitism to move from a largely withdrawn, self-protective posture into more active forms of service and reconciling ministries (see [[Hostetler, Beulah Mary Stauffer (1926-2005)|Beulah Hostetler]] and [[Toews, Paul Timothy (1940-2015)|Paul Toews]] essays listed in the bibliography).<br />
<br />
=== Biblical Sources for Mennonite Peace Theology ===<br />
<br />
Throughout [[Anabaptism|Anabaptist]] and Mennonite history, the nonresistance doctrine was grounded in simple faithful obedience to the teaching of Jesus, especially the Sermon on the Mount (Matthew 5-7). In Matthew 5.38-48, Jesus admonished his disciples, "Do not resist one who is evil," and illustrated this principle with the examples of turning the other cheek and going the second mile. The following command to "love your enemies" extended beyond the negative "defenseless" posture to call for positive reconciling action, in harmony with Matthew 5.9: "Blessed are the peacemakers.<br />
<br />
In addition to the teaching of Jesus, traditional Mennonite thought also emphasized the exemplary " way of the cross," in which the Messiah accomplishes his mission as a suffering servant-savior. Nonresistance was found in the numerous teachings on peaceful discipleship in the New Testament epistles. It was practiced by the apostles, and further attested in the consistent witness of the early church against the taking of life.<br />
<br />
The generation of Mennonite biblical scholars in the 1980s expanded and deepened the scriptural base of peace theology, with significant work on such themes as shalom, holy war, the politics of Jesus, and salvation and atonement theology.<br />
<br />
Unfolding the rich "shalom" vocabulary in the old Testament has granted new insight into God's purposes for the community of the faithful. This Hebrew word, occurring hundreds of times, is often translated as "peace," but also includes a range of other meanings: health, wholeness, justice, righteousness, harmony, and well-being. Closely related to covenant and salvation, shalom in the Old Testament is both present reality and future hope, a harbinger of the "kingdom of God" theme in the New Testament.<br />
<br />
But the Old Testament, with its long history of the wars of Israel, also raises the troublesome issue of God's apparent approval of violence and bloodshed. Mennonite thinkers have taken at least three approaches in responding to this problem. (1) The simplest is based on the words of Jesus that divide history into two epochs: "You have heard ... but I say to you." Whatever may have been commanded by Yahweh in the old dispensation is now superseded by the new way of Jesus. (2) G. F. Hershberger, concerned to find a more consistent understanding of the divine will, wrote of God's "concession to disobedience." Because the people of Israel were not faithful to God's high calling, they were consigned to live on the lower level of warfare and bloodshed. (3) More careful attention to the unique characteristics of biblical "holy war," at first glance a troublesome issue for peace theology, has revealed a theological model that minimizes human engagement in warfare as it calls for total trust and obedience to Yahweh, the transcendent warrior-king.<br />
<br />
[[File:YoderJohnH1.jpg|300px|thumb|right|''John Howard Yoder in 1978'']]<br />
<br />
The earlier Mennonite studies viewed Jesus as a primarily religious figure, whose words and deeds were largely independent of their historical setting. But [[Yoder, John Howard (1927-1997)|John H. Yoder's]] landmark study, ''The politics of Jesus'', challenged this consensus. Building on the results of a generation of biblical exegesis, Yoder set forth the total historical career of Jesus as one who proclaimed the kingdom of God in terms relevant to the actual sociopolitical context of oppression and revolution. The ethic and example of Jesus is in fact a social strategy that creates a distinct community through which the gospel works to change other structures. Central to the convictions of this new order is the way of suffering love<br />
<br />
Recent [[Biblical Interpretation|biblical theology]] has also emphasized the basic links between the cross of Christ, salvation, and ethics. In outline, this comprehensive view of atonement states that the God who made peace at the cross (Colossians 1) overcomes and defeats human enmity through this reconciling act ("peace with God," Romans 5), which serves as both example and power for peacemaking activity (Ephesians 2) by those who experience salvation and security ("the peace of God," Philippians 4) through their response to the gospel. For sources of this theological development, see the following: ''traditional views'': [[Kauffman, Daniel (1865-1944)|Daniel Kauffman]], [[Hershberger, Guy F. (1896-1989)|Guy F. Hershberger]], [[Fast, Henry A. (1894-1990)|Henry Fast]], Edward Yoder; ''shalom and holy war'': Millard Lind, [[Yoder, John Howard (1927-1997)|John H. Yoder]], Perry Yoder; ''politics of Jesus'': Ronald Sider, John H. Yoder; ''atonement'': J. R. Burkholder and John Bender (ch. 4), John Driver, C. Norman Kraus, Perry Yoder.<br />
<br />
=== Theological Trends ===<br />
<br />
Mennonite peace theology has matured significantly since the 1950s, as a result both of digging deeper into biblical and historical foundations and of creative interaction with the issues of the times.<br />
<br />
This theological development was especially enhanced through opportunities for dialogue with other Christian traditions, as American peace church representatives, serving in Europe after World War II, engaged in sustained discussion with the mainstream churches. The series of [[Puidoux Conferences|Puidoux conferences]] (1955-1962) provided a unique opportunity for testing peace church convictions in a larger arena. The innovative work of these younger scholars, such as [[Peachey, Paul (1918-2012)|Paul Peachey]] and John Howard Yoder, came back to America first through informal publications such as the "''[[Concern Pamphlets Movement|Concern]]''" series of pamphlets.<br />
<br />
According to Duane Friesen, "In 1950 the Mennonites had essentially no theology of witness to economic and political structures." That is, the main thrust of the nonresistant ethic, while refusing warfare, focused on interpersonal relations within the Christian community and social service to individuals beyond the community. Actual practice, however, may well have been ahead of the theology. Some public statements against conscription, for example, dared to challenge the whole conscription system itself as contrary to the purposes for which the state is ordained by God. But only in the 1960s was a rationale developed that legitimated such efforts to change the structures of the world by direct appeal to authorities.<br />
<br />
Ever since the Schleitheim confession (1527), Mennonite thought has wrestled with the doctrine of " two kingdoms." On one hand, the disciple lives out the love ethic in direct obedience to Jesus. On the other hand, God, who is sovereign over all, orders history through human authorities, and thus use of force by the state is legitimate. This view has sometimes led to a rigorous dualism that offers no critique of the state. Some Mennonites have believed that God wills a particular aggressive military action (to halt the advance of communism, for example) even though nonresistant Christians should have no part in it.<br />
<br />
The emerging Mennonite position of recent decades affirms the lordship of Christ over all the " powers" of the cosmos as a basic theological premise. If Christ is indeed lord over both church and world, then prophetic witness to the state is an integral part of the gospel message proclaiming the new age. Governmental authorities, however, cannot be expected to understand gospel language, but presumably can be addressed through secular norms ("middle axioms"), ideals of equality and justice that are ultimately grounded in the redemptive plan of God.<br />
<br />
Thus there is only one moral standard for both church and world; the crucial difference is in the response to that standard. This conviction enables Christians to call all of society, including the state, to account for its conduct in response to the will of God as made known through Christ. This more contemporary theology, while assuming a basic separation of church and state, enables the church to carry out a ministry of reconciliation and witness to both world and state.<br />
<br />
A second development has been the shift away from a narrow understanding of nonresistance toward recognition of the appropriateness of some forms of nonviolent resistance. The 1944 Hershberger view, characteristic of prevailing Mennonite thought, ruled out all forms of coercion and resistance, even nonviolent resistance. The movement led by [[Gandhi, Mohandas Karamchand (1869-1948)|Mohandas Gandhi]] was criticized as a human strategy for achieving political goals, rather than the biblical way of peace.<br />
<br />
The appearance of Martin Luther King, Jr., and the American civil rights movement presented a new form of nonviolent activity that challenged Mennonites who shared the concern for racial justice and peaceful social change. Observing that the King movement was rooted in the Afro-American churches, and noting its readiness to endure suffering, even unjustly, Hershberger and others were ready to consider both the legitimacy of the cause and the method.<br />
<br />
As Mennonites became involved with interfaith peace movements and joined demonstrations against [[Nuclear Weapons (United States)|nuclear weapons]], the [[Vietnam War (1954-75)|Vietnam war]], and the draft, Mennonite thinkers turned to the current issues of [[Civil Disobedience|civil disobedience]] and nonviolent action. They projected new directions for Mennonite thinking and action that accepted nonviolent direct action as a proper mode, given the motive of neighbor love and the limits of non-injury to people. (See the work of [[Burkholder, John Lawrence (1917-2010)|J. Lawrence Burkholder]], [[Epp, Frank H. (1929-1986)|Frank Epp]], Duane Friesen, Donald Kaufman, [[Kaufman, Gordon D. (1925-2011)|Gordon Kaufman]], [[Lapp, John A. (1933-2023)|John A. Lapp]], and Ronald Sider)<br />
<br />
The growing involvement of Mennonite individuals in public nonviolent actions and the more frequent official church appeals to government were not approved by all segments of the church. A conservative reaction appeared in such publications as ''[[Sword and Trumpet, The|The Sword and Trumpet]] ''and ''Guidelines for Today'', as well as the readers' pages in other Mennonite periodicals. Some voices urged a return to the traditional stance of withdrawal; others rebuked the perceived "leftist" slant of the new activism.<br />
<br />
In his 1958 doctoral dissertation, J. Lawrence Burkholder analyzed the tensions facing the Mennonite ethic as Mennonites moved from cultural isolation into the mainstream of American life. He predicted that the basic Mennonite concern to do good for the neighbor in need would inevitably bring about change in the traditional peace theology. By the 1980s, his views were recognized as prophetic.<br />
<br />
The [[Mennonite Central Committee Peace Section|Mennonite Central Committee (MCC) Peace Section]] sponsored a series of "Peace Theology Colloquia," beginning in October 1976, when the topic was Yoder's ''Politics of Jesus''. Since then other issues of peace and justice ethics have been examined in these gatherings of scholars arid church workers.<br />
<br />
=== The Peace Witness in the Life of the Churches ===<br />
<br />
Historians have observed that during the first half of the 20th century, American Mennonites were most in danger of losing their normative Anabaptist roots, in part because of the influence of Fundamentalism and in part due to the lack of a creative theological effort to deal with the massive pressure of social change. Moving from the withdrawal stance of the 1920s to almost total social and cultural participation in the 1980s has put heavy strains on the inherited theological and ethical formulations, or at least on the ways in which they have often been understood.<br />
<br />
The churches did produce leaders and resources to address the issues. The World War I experience demanded dealings with government, resulting in conference peace committees and the [[Mennonite Central Committee (International)|Mennonite Central Committee]]. From 1919 to 1971, the Peace Problems Committee of the Mennonite Church (MC; later called the Committee on Peace and Social Concerns) served as the chief source of authoritative statements on peace and [[Church-State Relations|church-state]] issues for the [[Mennonite Church (MC)|Mennonite Church (MC)]]. Among its leaders for five decades were [[Miller, Orie O. (1892-1977)|Orie Miller]], [[Bender, Harold Stauffer (1897-1962)|Harold Bender]], [[Hershberger, Guy F. (1896-1989)|Guy Hershberger]], and [[Lapp, John Edwin (1905-1988)|John E. Lapp]]. Parallel efforts in the General Conference Mennonite Church were led by such men as A. J. Neuenschwander, [[Krehbiel, Henry Peter (1862-1940)|H. P. Krehbiel]], H. A. Fast, C. Henry Smith, and Ernest Bohn. Prominent in peace witness among the Mennonite Brethren were [[Janz, Benjamin B. (1877-1964)|B. B. Janz]], [[Klassen, Cornelius Franz "C. F." (1894-1954)|C. F. Klassen]] and [[Hiebert, Peter C. (1878-1963)|P. C. Hiebert]].<br />
<br />
These leaders played important roles in shaping both thought and action in the sociopolitical arena, as the church learned from its experience and made a better showing in the 1930s, both internally through educational efforts on nonresistance, and politically by sending delegations to Washington and Ottawa. The creation of the [[Civilian Public Service|Civilian Public Service]] program of World War II, through cooperation with other peace churches and the government, represented a major new institutional effort.<br />
<br />
The experience of Mennonite conscientious objectors during two world wars undoubtedly shaped the planning for a new draft situation in the early 1950s. This time the church was ahead of the government, by preparing, through MCC Peace Section, plans for alternative service which were then presented to government officials. During this period Mennonite spokesmen regularly presented statements in appropriate governmental settings, opposing universal military training and speaking to other aspects of conscription.<br />
<br />
In the 1950s Mennonites entered [[Vietnam|Vietnam]], first in MCC service, then in mission work supported by the [[Eastern Mennonite Missions (Lancaster Mennonite Conference)|Eastern Mennonite Board of Missions and Charities]]. Within a few years the American military presence in Vietnam had turned into an undeclared war. Soon, Mennonites were speaking out against that war, based on the historic position of the church and grounded in the mission and service experience of Mennonite personnel in Vietnam. An official statement of Mennonite Church (MC) in 1965 included a telegram to President Lyndon Johnson, questioning "the moral basis of the American involvement in Vietnam" (Peachey, ed., ''Mennonite statements'' [19801, 237).<br />
<br />
American Mennonites responded in various ways to the social turmoil of the 1960s -- civil rights activities, antiwar protests, resistance to the draft and to war [[Taxes|taxes]]. Social activism on college campuses spilled over into communities and congregations. As the whole society debated vital questions of pacifism, politics, and resistance, some Mennonites joined in civil disobedience and a few were arrested. Mennonites worked with organizations such as the Fellowship of Reconciliation and SANE; some joined intentional communities dedicated to resistance. Canadian Mennonites offered their resources to young men from the [[United States of America|United States]] escaping the draft.<br />
<br />
During these turbulent times, Mennonites were pushed to re-examine and extend the traditional teachings as they sought to respond to events in light of biblical understandings. Delegates to church conferences passed numerous resolutions on demonstrations, draft resistance, war tax refusal, [[Nuclear Weapons (United States)|nuclear weapons]], and war itself. Attitudes and positions on these controversies ignored denominational boundaries, with both progressive and conservative voices to be found in every grouping.<br />
<br />
At the level of actual practice, attitudes toward pacifism were analyzed in a sociological study of five Anabaptist denominations in the [[United States of America|United States]] and [[Canada|Canada]] (Kauffman/Harder, ''Anabaptists four c. later'' [1975]). Overall, 73 percent of respondents agreed that Christians should take no part in warfare. But their views, on related church programs and political activity varied much more widely. More recent analysis by sociologist Donald Kraybill documents the diversity of Mennonite understanding and behavior in relation to the peace position. While most Mennonites profess some kind of adherence to pacifist beliefs, many have no hesitation in voting for militarist politicians or working in defense-related industries.<br />
<br />
In 1976, American Mennonites joined with Brethren and Quakers to explore their common commitment under the banner of "New Call to Peacemaking." This initiative had been launched by evangelical Friends seeking to recover and extend the biblical peace testimony of early Quakers. Numerous regional meetings between the three "historic peace churches" culminated in a national conference at Green Lake, Wis., in 1978. Two more national conferences followed in 1980 and 1982. With part-time staff and occasional steering committee meetings, "New Call" continues to sponsor publications and gatherings that seek both to meet needs within the peace church constituency and to promote peace activity among other Christians.<br />
<br />
Such efforts at interchurch cooperation in peacemaking are one of the significant developments of the 1980s. As local peace centers were formed in scores of cities, Mennonites were involved in staffing and funding for at least 40 such projects. The typical program for such centers includes furnishing educational resources, planning public events, and organizing networks for peace and justice activists. Other recent local ecumenical efforts have brought together representatives from other denominational groups for interfaith dialogue on peace theology and peacemaking. Mennonites have joined with Baptist, Roman Catholic, and Reformed groups in consultations and specific activities. There are growing opportunities for Mennonites to share their peace concerns with other Christians.<br />
<br />
Two other recent projects demonstrate interest in active peacemaking that goes beyond the basic rejection of violence. Mennonite Conciliation Service (affiliated with [[Mennonite Central Committee Peace Section|MCC Peace Section]]) is the organizational base for training and practice in the skills of mediation. [[Community Peacemaker Teams|Christian Peacemaker Teams]] are the outgrowth of the call to costly nonviolent action brought to the 1984 Mennonite World Conference by Ronald Sider. In December 1986, major Mennonite agencies approved the concept and moved toward training programs. The intent is to prepare teams of persons to intervene in conflict situations, attempting to reduce violence and foster justice through nonviolent action.<br />
<br />
=== Global Peacemaking ===<br />
<br />
The renewal of a peace testimony among the Mennonites of Europe has continued in the last decades. Dutch, German, and Swiss Mennonites have active peace committees ([[Doopsgezinde Vredesgroep|Doopsgezinde Vredesgroep]]; [[Deutsches Mennonitisches Friedenskomitee|Deutsches Mennonitisches Friedenskomitee]]; [[Europäisches Mennonitisches Friedenskomitee|Europäisches Mennonitisches Friedenskomitee]]; [[Schweizerisches Mennonitisches Friedenskomitee/ Comité Mennonite suisse<br />
pour la paix (SMFK/ CMSP; Swiss Mennonite Peace Committee)|Schweizerisches Mennonitisches Friedenskomitee/Comité Mennonite Suisse pour la paix)]]. These groups advise conscientious objectors, sponsor occasional conferences and seminars, engage in occasional publishing, and carry on conversation with other church groups. There has been significant growth of conscientious objection in [[Germany|Germany]], among both Mennonites and other groups. Mennonites have been active in public peace and [[Disarmament|disarmament]] movements.<br />
<br />
European Mennonites have cooperated in "Eirene," an organization providing opportunities for international voluntary service which also sponsored various efforts at peace education. A newer ecumenical network, "Church and Peace," has contributed greatly to the renewal of the peace testimony in Europe, with major involvement from Mennonites and MCC. A series of study tours and delegations to eastern Europe and the [[Union of Soviet Socialist Republics|Soviet Union]] have been a significant part of Mennonite peace activity.<br />
<br />
From its beginning in 1942, the [[Mennonite Central Committee Peace Section|MCC Peace Section]] (see also [[Mennonite Central Committee Canada, Peace and Social Concerns Committee|Mennonite Central Committee Canada Peace and Social Concerns Committee]]) has been involved in international efforts to strengthen and expand the peace witness of the church, increasingly in cooperation with mission boards and national churches. In the 1940s peace missioners were assigned to Europe and [[South America|South America]], followed by similar efforts in Japan, [[India|India]], and other parts of Asia and [[Africa|Africa]]. Missioners to Japan have included Melvin Gingerich, Paul Peachey, Ferd Ediger, and Carl Beck. Japanese Mennonites have been involved in significant peace education and antiwar projects.<br />
<br />
Peace themes have been part of the agenda at the three meetings of the Asia Mennonite Conference ([[Dhamtari (Chhattisgarh State, India)|Dhamtari, India]], 1972, Osaka, Japan, 1980, [[Taipei (Taiwan)|Taipei, Taiwan]], 1986), especially at the third conference in Taiwan which sent a message of concern about nuclear issues to more than 30 governments around the world. The formation of the [[Mennonite Christian Service Fellowship of India|Mennonite Christian Service Fellowship of India]] in the early 1960s was in part an expression of growing interest in peace education under the leadership of [[Malagar, Pyarelal Joel (b. 1920) |P. J. Malagar]]. At the invitation of this group, peace teaching missions were conducted in the churches of [[India]] by [[Metzler, Edgar James (1929-2021)|Edgar Metzler]] in 1964 and Norman Kraus in 1978.<br />
<br />
In the 1960s, Elmer Neufeld and Henry Hostetter carried out special assignments in Africa. More recently, Mennonites have been engaged in efforts to bring reconciliation themes and skills to the troubled situation in southern Africa.<br />
<br />
[[File:frank.jpg|300px|thumb|right|''Frank H. Epp<br /><br />
Photo courtesy of Hunsberger Photography'']]<br />
<br />
Conflict situations in Vietnam and the Middle East provided opportunity for special peacemaking ministries, often not directly related to Mennonite constituencies, but concerned with understanding conflict and working at reconciliation. Atlee Beechy, [[Epp, Frank H. (1929-1986)|Frank H. Epp]], John A. Lapp, and others have carried out assignments in these areas. Frank Epp served MCC Peace Section for a time as Director of Studies in International Conflict.<br />
<br />
Early Mennonite mission efforts in Latin America lacked a consistent peace teaching and the peace witness record of the Mennonite immigrant communities in [[Brazil|Brazil]], [[Paraguay|Paraguay]], and [[Uruguay|Uruguay]] is uneven. But more recently, Latin America Mennonites have strengthened their efforts at developing peace convictions among the churches, as well as engaging in ecumenical conversations on the role of the church in a violent society.<br />
<br />
Although official recognition for conscientious objection has been virtually nonexistent in Latin America, Mennonite youth have occasionally been granted noncombatant options. Mennonites in [[Argentina|Argentina]] and Brazil have worked on models for alternatives to military service. Nicaraguan Mennonites, faced with widespread compulsory service, have engaged government officials in an endeavor to find alternatives for their young people. Honduran Mennonites have begun on their own to create alternative service structures that might meet government approval.<br />
<br />
In the midst of a revolutionary political situation in Central America, the small Mennonite bodies in five countries have been singularly alert to peace and justice concerns. Plans for special personnel assignments and publications have been supported by the churches with MCC cooperation. A broadly based Latin American "missions consultation" in [[Guatemala|Guatemala]] in 1986 included significant presentations on peace and justice issues.<br />
<br />
The [[International Mennonite Peace Committee|International Mennonite Peace Committee]] (not to be confused with the International Mennonite Peace Committee in Europe, since renamed Europaisches Mennonitisches Friedenskomitee), which had met informally at Mennonite World Conference (MWC) assemblies for many years, was restructured at the 1972 Curitiba, Brazil, conference. Since 1986 it has been integrated into the MWC structure, and is committed to serve churches around the world as a resource for peace witness.<br />
<br />
At the end of the 1980s, it is difficult to assess the Mennonite peace position. On one hand, there has been impressive growth in church agency activity, in educational programs, and in theological sophistication. In the wider Christian world, the cogency and relevance of Mennonite pacifism has made a significant impact. At the same time, the rapid assimilation of Mennonites into the mainstream of society (particularly in the Western world) threatens to erode the traditional commitment to stand over against the world in faithful obedience to the love of Christ.<br />
<br />
See also: [[Peace Theology]]<br />
= Bibliography =<br />
Swartley, Willard and Cornelius J. Dyck, eds. ''An Annotated Bibliography of Mennonite Writings on War and Peace, 1930-1980.'' Scottdale, Pa.: Herald Press, 1987.<br />
<br />
Bauman, Clarence. ''Gewaltlosigkeit im Täufertum.''<br />
<br />
Burkholder, J. Lawrence. "The Problem of Social Responsibility from the Perspective of the Mennonite Church." ThD diss., Princeton Theological Seminary, 1958; published Elkhart, Ind.: IMS, 1988.<br />
<br />
Burkholder, J. R. and John Bender, ''Children of Peace.'' Elgin Ill.: Brethren Press, 1982, esp. ch. 4 on salvation and peace.<br />
<br />
Burkholder, John Richard. ''Continuity and Change: a Search for a Mennonite Social Ethic.'' Akron Pa.: MCC, 1977.<br />
<br />
Burkholder, John Richard. and Calvin Redekop, eds, ''Kingdom, Cross, and Community.'' Scottdale, 1976.<br />
<br />
''Concern'', a series of pamphlets published beginning in 1954.<br />
<br />
Detweiler, Richard C. ''Mennonite Statements on Peace, 1915-1966.'' Scottdale, 1968.<br />
<br />
Driver, John. ''Understanding the Atonement.'' Scottdale, 1986.<br />
<br />
Durnbaugh, Donald F., ed. ''On Earth Peace: Discussions on War/Peace Issues between Friends, Mennonites, Brethren, and European Churches, 1935-75.'' Elgin, Ill.: Brethren Press, 1978.<br />
<br />
Epp, Frank H. ''A Strategy for Peace: Reflections of a Christian Pacifist.'' Grand Rapids: Eerdmans, 1973.<br />
<br />
Epp, Frank H. and Marlene G. Epp. ''The Progressions of the Mennonite Central Committee Peace Section.'' Akron Pa.: MCC, 1984.<br />
<br />
Fast, Henry A. ''Jesus and Human Conflict.'' Scottdale, 1959.<br />
<br />
Friesen, Duane K. ''Christian Peacemaking and International Conflict. ''Scottdale, 1986.<br />
<br />
Friesen, Duane K. ''Mennonite Witness on Peace and Social Concerns: 1900-1980.'' Akron Pa.: MCC, 1982.<br />
<br />
General Conference Mennonite Church. "[http://www.anabaptistwiki.org/mediawiki/index.php/The_Way_of_Peace_(General_Conference_Mennonite_Church,_1971) The Way of Peace]" an official statement in 1971. <br />
<br />
General Conference Mennonite Church. "Christian Declaration on Amnesty." (1974)<br />
<br />
Articles in ''Guidelines for Today''.<br />
<br />
Harder, Helmut. ''The Way of Peace.''<br />
<br />
Hershberger, Guy F. ''War, Peace, and Nonresistance.'' Scottdale, 1944, 1953, 1969.<br />
<br />
Hershberger, Guy F. ''The Way of the Cross in Human Relations.'' Scottdale, 1958.<br />
<br />
Hershberger, Guy F. ''The Mennonite Church in the Second World War. ''Scottdale, 1951.<br />
<br />
Hostetler, Beulah S. Hostetler. "Irrelevant Outsider or Almost Insider?: Mennonites and Mainline Peace Emphases." (unpublished).<br />
<br />
Juhnke, James C. ''A People of Mission: a History of General Conference Mennonite Overseas Mission.'' Newton: Faith and Life, 1979: 120-23, on Japanese Mennonites.<br />
<br />
Kauffman, Daniel, ed. ''Doctrines of the Bible.'' Scottdale, 1929, esp. part VII, ch. VII, for the traditional Mennonite view of nonresistance.<br />
<br />
Kauffman, J. Howard and Leland Harder, eds., ''Anabaptists Four Centuries Later: a Profile of Five Mennonite and Brethren in Christ Denominations.'' Scottdale, Pa.: Herald Press, 1975.<br />
<br />
Kaufman, Donald. ''What belongs to Caesar?'' Scottdale, 1969.<br />
<br />
Kaufman, Gordon ''Nonresistance and Responsibility.'' Newton, 1979.<br />
<br />
Kaufman, Gordon. ''Theology for a Nuclear Age.'' Philadelphia: Westminster, 1985.<br />
<br />
Keeney, William. ''Lordship as Servanthood.'' Newton, 1975.<br />
<br />
Klassen, William. ''Love of Enemies. ''Philadelphia: Fortress, 1984.<br />
<br />
Kraus, C. Norman. ''Jesus Christ our Lord: Christology from a Disciple's Perspective.'' Scottdale, 1987.<br />
<br />
Kraybill, Donald. "C. Henry Smith Peace Lecture" (March 1987), unpublished.<br />
<br />
Kraybill, Ronald. ''Repairing the Breach.'' Scottdale, 1981.<br />
<br />
Lapp, John A. ''The Mennonite Church in India, 1897-1962.'' Scottdale: Herald Press, 1972: 91-93.<br />
<br />
Lapp, John A. "The Peace Mission of the Mennonite Central Committee." ''Mennonite Quarterly Review'' 44 (1970): 281-97.<br />
<br />
Lapp, John A., ed. ''Peacemakers in a Broken World.'' Scottdale, 1969.<br />
<br />
Lind, Millard C. ''Yahweh is a Warrior: the Theology of Warfare in Ancient Israel.'' Scottdale, 1981.<br />
<br />
Metzler, James E. ''From Saigon to Shalom.'' Scottdale, 1985.<br />
<br />
MCC Peace Section, Reports and Publications, especially ''Peace Section Newsletter.''<br />
<br />
Mennonite Church (MC) General Assembly. ''[http://www.anabaptistwiki.org/mediawiki/index.php/Justice_and_the_Christian_Witness_(General_Conference_Mennonite_Church,_Mennonite_Church,_1983) Justice and the Christian Witness]'', statement adopted by both the General Conference Mennonite Church and the Mennonite Church General Assembly (1985).<br />
<br />
Mennonite Church (MC) General Conference. "[http://www.anabaptistwiki.org/mediawiki/index.php/The_Christian_Witness_to_the_State_(Mennonite_Church,_1961) The Christian Witness to the State]." (1961).<br />
<br />
Peachey, Urbane, ed. ''Mennonite Statements on Peace and Social Concerns, 1900-1978.'' Akron Pa,: MCC, 1980.<br />
<br />
Ramseyer, Robert L., ed. ''Mission and the Peace Witness.'' Scottdale, 1979.<br />
<br />
Rutschman, LaVerne. "Anabaptism and Liberation Theology." ''Mennonite Quarterly Review'' 55 (1981): 255-70.<br />
<br />
Shelly, Maynard. ''New Call to Peacemakers.''<br />
<br />
Shenk, Ken Johnson. "The Japanese Church faces Militarism and Violence: a Historical Perspective." ''Mission Focus'' 14, no. 1 (March 1986): 5-9.<br />
<br />
Sider, Ronald J. ''Christ and Violence.'' Scottdale, 1979.<br />
<br />
Siemens, Mark. "Waging Peace: What Four Mennonite Churches are Doing." ''Christian Leader'' (Oct. 18, 1983): 2-5.<br />
<br />
Various articles in ''Sword and Trumpet.''<br />
<br />
Toews, John E. and Gordon Nickel, eds, ''The Power of the Lamb.'' Hillsboro, Ks.: Kindred Press, 1986.<br />
<br />
Toews, Paul. "The Long Weekend or the Short Week: Mennonite Peace Theology, 1925-1944." ''Mennonite Quarterly Review'' 60 (1986): 38-57.<br />
<br />
Wenger, J. C. ''Pacifism and Biblical Nonresistance.'' Scottdale, 1968.<br />
<br />
Yoder, John H. ''Christian Attitudes to War, Peace and Revolution.'' Elkhart: Mennonite Cooperative Bookstore, 1983.<br />
<br />
Yoder, John H. ''The Politics of Jesus.'' Grand Rapids: Eerdmans, 1972.<br />
<br />
Yoder, John H. ''The Original Revolution.'' Scottdale, 1972.<br />
<br />
Yoder, John H. ''Nevertheless: The Varieties of Christian Pacifism.'' Scottdale, 1971.<br />
<br />
Yoder, John H. ''The Christian Witness to the State.'' Newton, 1964.<br />
<br />
Yoder, Perry B. ''Shalom: the Bible's Word for Salvation, Justice, and Peace. ''New ton, 1987.<br />
= Additional Information =<br />
[http://www.mcc.org/ Mennonite Central Committee]<br />
{{GAMEO_footer|hp=Vol. 5, pp. 681-685|date=1989|a1_last=Burkholder|a1_first=John R|a2_last= |a2_first= }}<br />
[[Category:Theology]]</div>RichardThiessenhttps://gameo.org/index.php?title=Lapp,_John_Edwin_(1905-1988)&diff=178090Lapp, John Edwin (1905-1988)2024-01-08T08:02:59Z<p>RichardThiessen: Added hyperlink.</p>
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<div>[[File:Lapp-John-Edith-1973.jpg|300px|thumb|right|''John E. and Edith Nyce Lapp, 1973. Photo courtesy of Mennonite <br />
<br />
Heritage Center, Harleysville, Pennsylvania.'']] John Edwin Lapp, [[Mennonite Church (MC)|Mennonite Church]] pastor, bishop, and church leader, was born 11 September 1905 in Lansdale, PA the son of Isaiah L. and Kate Krupp Clemmer Lapp. In 1920, he joined the Plains Mennonite congregation, where on 22 June 1933 he was ordained by lot to the ministry. Previously he had worked at many types of work after his graduation from high school in 1923, and had finally settled on the ownership of a small family-run grocery store and delicatessen in Lansdale. On 15 September 1926 he married Edith Nyce, daughter of Allen and Emma Nyce. Their children are: [[Lapp, John A. (1933-2023)|John A.]], Mary Lapp Swartley, James, Daniel, Samuel, Joseph, Sarah Lapp Kolb, Ruth Lapp Guengerich, and Rhoda Lapp Greenlee. Edith died on 27 May 1984.<br />
<br />
On 1 June 1937 John was ordained bishop in the middle district of [[Franconia Mennonite Conference (Mennonite Church USA)|Franconia Conference]]. That same year he was appointed to the newly organized Peace Problems Committee of Franconia Conference (member, 1937-1962; chairman most of that time).<br />
<br />
During John's tenure as a bishop and moderator (1953-1969) of Franconia Conference, the conference passed actions to permit Bible studies, young people's meetings, and young people's institutes, and eventually permitted presentations by special music groups during congregational worship ([[Singing|singing]])—all actions that John helped to promote.<br />
<br />
In the wider church John wrote articles for numerous Mennonite publications beginning in the late 1930s. In 1941 he was elected to the Peace Problems Committee of the [[Mennonite Church General Conference|Mennonite Church (MC) general conference]] (later Committee of Peace and Social Concerns; chairman, 1962-1971. He was also a member of [[Mennonite Central Committee Peace Section|Mennonite Central Committee (MCC) Peace Section]], and the consultative council of the [[National Service Board for Religious Objectors (USA)|National Service Board for Religious Objectors]] (1940- ). On two occasions in 1967 he presented testimony before the House Armed Services Committee in response to a new bill that would have inducted [[Conscientious Objection|conscientious objectors]] into the armed services before their applications for alternate service could be considered. A strong advocate of conscientious objection to military service, John and other members of the Committee on Peace and Social Concerns in 1969 supported denominational recognition of non-registrants.<br />
<br />
In retirement John took up the folk art of<em> [[Fraktur (Illuminated Drawing)|Fraktur]] </em>and made nearly 500 decorative pieces. He died 1 September 1988.<br />
= Bibliography =<br />
Tape-recorded interviews with John E. Lapp, 4 &amp; 18 March 1987, Souderton, PA, in possession of Joyce Clemmer Munro, Harleysville, PA<br />
<br />
Hostetler, Beulah Stauffer. <em class="gameo_bibliography">American Mennonites and Protestant movements : a community paradigm. </em> Scottdale, PA; Kitchener, ON: Herald Press, 1987.<br />
<br />
<em class="gameo_bibliography">Mennonite Weekly Review</em> (27 October 1988): 15.<br />
<br />
Moyer, Forrest L. "Bishop John E. Lapp: His Life and Work." <em>MHEP Quarterly (</em>Mennonite Historians of Eastern Pennsylvania) 12:2 (Summer 2009): 2-8.<br />
{{GAMEO_footer|hp=Vol. 5, p. 508|date=1988|a1_last=Munro|a1_first=Joyce Clemmer|a2_last= |a2_first= }}<br />
[[Category:Persons]]<br />
[[Category:Ministers]]<br />
[[Category:Bishops]]<br />
[[Category:Mennonite Church (MC) Ministers]]<br />
[[Category:Franconia Mennonite Conference Ministers]]<br />
[[Category:Franconia Mennonite Conference Bishops]]</div>RichardThiessenhttps://gameo.org/index.php?title=Lapp,_John_A._(1933-2023)&diff=178089Lapp, John A. (1933-2023)2024-01-07T22:25:50Z<p>RichardThiessen: Added dates of birth and death for parents.</p>
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[[File:Lapp John A.jpg|300px|thumb|right|''John A. Lapp (1933-2023)'']]<br />
John Allen Lapp: teacher, author, college administrator, and conference worker: born 15 March 1933 in Landsale, [[Pennsylvania (USA)|Pennsylvania]], the eldest of nine children of [[Lapp, John Edwin (1905-1988)|John E. Lapp]] (11 September 1905, Lansdale, Pennsylvania - 1 September 1988, Sellersville, Pennsylvania) and Edith (Nyce) Lapp (27 March 1906, Harleysville, Pennsylvania - 27 May 1984, Souderton, Pennsylvania). John married Mary Alice Weber (29 July 1931 – 27 September 2022), daughter of B. Franklin Weber and Sarah Margaret (Hostetter) Weber, on 20 August 1955 and they had three children: John F., Jennifer, and Jessica. John died on 5 December 2023 in [[Goshen (Indiana, USA)|Goshen]], Indiana. <br />
<br />
John’s parents strongly supported education for their children. John set the pace for his eight younger siblings, proving adept in school from an early age. John always had a passion for history, moving on from Kulpsville Elementary School to [[Eastern Mennonite School (Harrisonburg, Virginia, USA)|Eastern Mennonite School]] in Harrisonburg, Virginia and then to [[Eastern Mennonite University (Harrisonburg, Virginia, USA)|Eastern Mennonite College]]. He graduated with a B.A. in History in 1954.<br />
<br />
With the Korean War draft still in place, John and Alice moved to [[Cleveland (Ohio, USA)|Cleveland]], Ohio, where he fulfilled his 1-W alternative service assignment as a hospital orderly. While in Cleveland, Alice taught school, and John worked on his M.A. in History at Case Western Reserve University. After he completed service, and with graduate degree in hand, he returned to teach at Eastern Mennonite College (EMC) in 1956 and began work on a Ph.D. in History from the University of Pennsylvania, specializing in the British Empire. His doctoral dissertation, completed in 1965, was entitled "The Mennonite Church in India" and was published in 1972 by [[Mennonite Publishing House (Scottdale, Pennsylvania, USA)|Mennonite Publishing House]]. <br />
<br />
John’s interest in 20th century religious and cultural movements was intense and he was soon offering his view of current political and social events to the [[Mennonite Church (MC)|Mennonite Church]] via monthly columns in the church magazine, "[[Christian Living (Periodical)|Christian Living]]." Among important issues that sparked his attention was the civil rights movement -- John and several friends took time to participate in the landmark "March on Washington for Jobs and Freedom" in 1963. John was instrumental in the formation of the [[Harrisonburg (Virginia, USA)|Harrisonburg]] chapter of the Virginia Council on Human Relations, along with fellow EMC history professor Samuel Horst, formed the committee largely responsible for the desegregation of Harrisonburg, Virginia schools and hotels.<br />
<br />
Along with careers and social/academic activities outside the home, John and Alice gave ample attention to their three children, taking them on trips throughout the United States, and frequently to the family homesteads in Pennsylvania. <br />
<br />
In 1969 John accepted an invitation to lead [[Mennonite Central Committee Peace Section|Mennonite Central Committee’s (MCC) Peace Section]] and the family moved to [[Akron (Pennsylvania, USA)|Akron]], Pennsylvania. John began what became lifelong frequent international travel. In 1972, he accepted an invitation to become Academic Dean at [[Goshen College (Goshen, Indiana, USA)|Goshen College]] in Goshen, Indiana. During his tenure from 1972 to 1984 as Dean and later Provost, John built deep friendships with Goshen’s faculty and staff. He continued traveling, both internationally in support of Goshen College’s nascent international education program, and nationally as an accreditation committee member of the North Central Association of Colleges and Schools. He also published two additional books in the late 1970s and early 1980s, with chapters largely drawn from his magazine columns. <br />
<br />
In 1985, John again accepted an appointment at MCC, now as its fourth Executive Secretary. He served in this position until 1996. He also served on the board of directors of ''[[Mennonite Weekly Review (Periodical)|Mennonite Weekly Review]]'' from 1991 to 2003.<br />
<br />
He and Alice continued traveling, even after retirement in 1996. The couple concluded their MCC assignment serving in Kolkata, [[India]]. <br />
<br />
In retirement, John led a [[Mennonite World Conference]] project known as the Mennonite Global History Project from 1997 to 2012, documenting the planting and growth of Anabaptist-Mennonite churches in the world. He fundraised and supervised an international team that ultimately produced five separate published volumes on [[Africa]], [[Europe]], Latin America, Asia, and [[North America]]. In 2006 he was honored as executive emeritus of Mennonite Central Committee.<br />
<br />
Lapp’s perspective was steeped in history and was he deeply committed to the church. John read widely and had a global perspective that stemmed from his academic training and his travel and contacts with church leaders throughout the world. He dedicated his life to the pursuit of knowledge and a commitment to fostering an environment of intellectual curiosity. <br />
= Bibliography =<br />
Cornell, Ryan. "In Memoriam: Dr. John A. Lapp ’54, EMC History Professor and ‘Major Player’ in School Desegregation." Eastern Mennonite University. 14 December 2023. Web. 23 December 2023. https://emu.edu/now/news/2023/in-memoriam-dr-john-a-lapp-54-emc-history-professor-and-major-player-in-city-schools-integration/.<br />
<br />
''In Memoriam: John A. Lapp (1933-2023)''. Mennonite World Conference. 10 December 2023. Web. 23 December 2023. https://mwc-cmm.org/en/stories/memoriam-john-lapp-1933-2023.<br />
<br />
"John A. Lapp, Former Provost and Academic Dean, Dies at 90." Goshen College. 8 December 2023. Web. 23 December 2023. https://www.goshen.edu/news/2023/12/08/john-a-lapp-former-provost-and-academic-dean-dies-at-90/.<br />
<br />
Lester, Marla Pierson. "Remembering John A. Lapp: A Legacy of Service to MCC and the Church." 11 December 2023. Web. 23 December 2023. https://mcc.org/our-stories/remembering-john-lapp. <br />
<br />
''Obituary''. Yoder-Culp Funeral Home (Goshen, Indiana). December 2023. Web. 23 December 2023. https://www.yoderculpfuneralhome.com/obituary/john-lapp.<br />
{{GAMEO_footer|hp=|date=January 2024|a1_last=Thiessen|a1_first=Richard D.|a2_last=|a2_first=}}<br />
[[Category:Persons]]<br />
[[Category:Teachers]]<br />
[[Category:College/University Faculty and Staff]]<br />
[[Category:Conference Workers]]<br />
[[Category:Goshen College Faculty and Staff]]</div>RichardThiessenhttps://gameo.org/index.php?title=Lapp,_John_A._(1933-2023)&diff=178088Lapp, John A. (1933-2023)2024-01-07T22:12:40Z<p>RichardThiessen: Created article.</p>
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<div>__FORCETOC__<br />
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[[File:Lapp John A.jpg|300px|thumb|right|''John A. Lapp (1933-2023)'']]<br />
John Allen Lapp: teacher, author, college administrator, and conference worker: born 15 March 1933 in Landsale, [[Pennsylvania (USA)|Pennsylvania]], the eldest of nine children of [[Lapp, John Edwin (1905-1988)|John E. Lapp]] and Edith (Nyce) Lapp. John married Mary Alice Weber (29 July 1931 – 27 September 2022), daughter of B. Franklin Weber and Sarah Margaret (Hostetter) Weber, on 20 August 1955 and they had three children: John F., Jennifer, and Jessica. John died on 5 December 2023 in [[Goshen (Indiana, USA)|Goshen]], Indiana. <br />
<br />
John’s parents strongly supported education for their children. John set the pace for his eight younger siblings, proving adept in school from an early age. John always had a passion for history, moving on from Kulpsville Elementary School to [[Eastern Mennonite School (Harrisonburg, Virginia, USA)|Eastern Mennonite School]] in Harrisonburg, Virginia and then to [[Eastern Mennonite University (Harrisonburg, Virginia, USA)|Eastern Mennonite College]]. He graduated with a B.A. in History in 1954.<br />
<br />
With the Korean War draft still in place, John and Alice moved to [[Cleveland (Ohio, USA)|Cleveland]], Ohio, where he fulfilled his 1-W alternative service assignment as a hospital orderly. While in Cleveland, Alice taught school, and John worked on his M.A. in History at Case Western Reserve University. After he completed service, and with graduate degree in hand, he returned to teach at Eastern Mennonite College (EMC) in 1956 and began work on a Ph.D. in History from the University of Pennsylvania, specializing in the British Empire. His doctoral dissertation, completed in 1965, was entitled "The Mennonite Church in India" and was published in 1972 by [[Mennonite Publishing House (Scottdale, Pennsylvania, USA)|Mennonite Publishing House]]. <br />
<br />
John’s interest in 20th century religious and cultural movements was intense and he was soon offering his view of current political and social events to the [[Mennonite Church (MC)|Mennonite Church]] via monthly columns in the church magazine, "[[Christian Living (Periodical)|Christian Living]]." Among important issues that sparked his attention was the civil rights movement -- John and several friends took time to participate in the landmark "March on Washington for Jobs and Freedom" in 1963. John was instrumental in the formation of the [[Harrisonburg (Virginia, USA)|Harrisonburg]] chapter of the Virginia Council on Human Relations, along with fellow EMC history professor Samuel Horst, formed the committee largely responsible for the desegregation of Harrisonburg, Virginia schools and hotels.<br />
<br />
Along with careers and social/academic activities outside the home, John and Alice gave ample attention to their three children, taking them on trips throughout the United States, and frequently to the family homesteads in Pennsylvania. <br />
<br />
In 1969 John accepted an invitation to lead [[Mennonite Central Committee Peace Section|Mennonite Central Committee’s (MCC) Peace Section]] and the family moved to [[Akron (Pennsylvania, USA)|Akron]], Pennsylvania. John began what became lifelong frequent international travel. In 1972, he accepted an invitation to become Academic Dean at [[Goshen College (Goshen, Indiana, USA)|Goshen College]] in Goshen, Indiana. During his tenure from 1972 to 1984 as Dean and later Provost, John built deep friendships with Goshen’s faculty and staff. He continued traveling, both internationally in support of Goshen College’s nascent international education program, and nationally as an accreditation committee member of the North Central Association of Colleges and Schools. He also published two additional books in the late 1970s and early 1980s, with chapters largely drawn from his magazine columns. <br />
<br />
In 1985, John again accepted an appointment at MCC, now as its fourth Executive Secretary. He served in this position until 1996. He also served on the board of directors of ''[[Mennonite Weekly Review (Periodical)|Mennonite Weekly Review]]'' from 1991 to 2003.<br />
<br />
He and Alice continued traveling, even after retirement in 1996. The couple concluded their MCC assignment serving in Kolkata, [[India]]. <br />
<br />
In retirement, John led a [[Mennonite World Conference]] project known as the Mennonite Global History Project from 1997 to 2012, documenting the planting and growth of Anabaptist-Mennonite churches in the world. He fundraised and supervised an international team that ultimately produced five separate published volumes on [[Africa]], [[Europe]], Latin America, Asia, and [[North America]]. In 2006 he was honored as executive emeritus of Mennonite Central Committee.<br />
<br />
Lapp’s perspective was steeped in history and was he deeply committed to the church. John read widely and had a global perspective that stemmed from his academic training and his travel and contacts with church leaders throughout the world. He dedicated his life to the pursuit of knowledge and a commitment to fostering an environment of intellectual curiosity. <br />
= Bibliography =<br />
Cornell, Ryan. "In Memoriam: Dr. John A. Lapp ’54, EMC History Professor and ‘Major Player’ in School Desegregation." Eastern Mennonite University. 14 December 2023. Web. 23 December 2023. https://emu.edu/now/news/2023/in-memoriam-dr-john-a-lapp-54-emc-history-professor-and-major-player-in-city-schools-integration/.<br />
<br />
''In Memoriam: John A. Lapp (1933-2023)''. Mennonite World Conference. 10 December 2023. Web. 23 December 2023. https://mwc-cmm.org/en/stories/memoriam-john-lapp-1933-2023.<br />
<br />
"John A. Lapp, Former Provost and Academic Dean, Dies at 90." Goshen College. 8 December 2023. Web. 23 December 2023. https://www.goshen.edu/news/2023/12/08/john-a-lapp-former-provost-and-academic-dean-dies-at-90/.<br />
<br />
Lester, Marla Pierson. "Remembering John A. Lapp: A Legacy of Service to MCC and the Church." 11 December 2023. Web. 23 December 2023. https://mcc.org/our-stories/remembering-john-lapp. <br />
<br />
''Obituary''. Yoder-Culp Funeral Home (Goshen, Indiana). December 2023. Web. 23 December 2023. https://www.yoderculpfuneralhome.com/obituary/john-lapp.<br />
{{GAMEO_footer|hp=|date=January 2024|a1_last=Thiessen|a1_first=Richard D.|a2_last=|a2_first=}}<br />
[[Category:Persons]]<br />
[[Category:Teachers]]<br />
[[Category:College/University Faculty and Staff]]<br />
[[Category:Conference Workers]]<br />
[[Category:Goshen College Faculty and Staff]]</div>RichardThiessenhttps://gameo.org/index.php?title=File:Lapp_John_A.jpg&diff=178087File:Lapp John A.jpg2024-01-07T21:57:10Z<p>RichardThiessen: John A. Lapp (1933-2023)</p>
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<div>== Summary ==<br />
John A. Lapp (1933-2023)</div>RichardThiessenhttps://gameo.org/index.php?title=Mennonite_Church_British_Columbia&diff=178072Mennonite Church British Columbia2023-12-31T22:20:01Z<p>RichardThiessen: </p>
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On 27-29 November 1936 representatives from seven organized congregations of [[General Conference Mennonite Church (GCM)|General Conference Mennonite Church]] (GCM) affinity ([[River of Life Church (Chilliwack, British Columbia, Canada)|Greendale]], [[Peace Church on 52nd (Vancouver, British Columbia, Canada)|Vancouver]], [[West Abbotsford Mennonite Church (Abbotsford, British Columbia, Canada)|West Abbotsford]], [[Bethel Mennonite Church (Langley, British Columbia, Canada)|Coghlan]], [[United Mennonite Church (Black Creek, British Columbia, Canada)|Black Creek]], Agassiz, and [[Yarrow United Mennonite Church (Chilliwack, British Columbia, Canada)|Yarrow]]) met in the [[River of Life Church (Chilliwack, British Columbia, Canada)|First Mennonite Church of Sardis ]](later known as First Mennonite Church Greendale) to establish the <em>Konferenz der Vereinigten Mennonitengemeinden in Britisch Columbien</em> (Conference of United Mennonite Churches of [[British Columbia (Canada)|British Columbia]]). The conference's stated threefold purpose was to be a united force in the cause of Christ, to serve as guardian of the faith in the [[Anabaptism|Anabaptist]] tradition, and to be a beacon to attract and draw together the many lost and straying members of the family of faith. The provincial conference was incorporated on 22 July 1940 with the following congregations officially listed as members: [[Oliver Mennonite Church (Oliver, British Columbia, Canada)|Oliver]], Black Creek, West Abbotsford, [[Cedar Valley Mennonite Church (Mission, British Columbia, Canada)|Mission]], Coghlan, Yarrow, Sardis (Greendale), and Vancouver, with a total membership of 405.<br />
<br />
The following have been or still are major programs and institutions of the conference. [[Mary Martha Girls' Home (Vancouver, British Columbia, Canada)|Mary Martha Girls' Home]], for women working in the city of Vancouver, was established in 1935. A Bible school, started in the Coghlan area of what is now known as Aldergrove in 1939, later moved to Abbotsford as [[Bethel Bible Institute (Abbotsford, British Columbia, Canada)| Bethel Bible Institute]] and amalgamated with the [[Mennonite Brethren Bible Institute (Abbotsford, British Columbia, Canada)|Mennonite Brethren Bible Institute]] to become Columbia Bible Institute in 1970 ([[Columbia Bible College (Abbotsford, British Columbia, Canada)|Columbia Bible College]] since 1985). [[Menno High School (Chilliwack, British Columbia, Canada)|Menno High School]] operated at Sardis, 1947-1951. Camp Squeah, nestled in the coastal mountains, has served the churches as a year-round retreat center. The conference has emphasized Sunday School teacher training throughout the years. Mission endeavors have included [[Church Planting|church planting]] and cross-cultural ministries with Hispanic, South-East Asian, and Indo-Canadian ethnic groups. Peace and justice issues and care for underprivileged people have largely been relegated to Mennonite Central Committee (B.C.) of which the conference continues to be an integral part. The youth organization, Women in Mission, and the Ministers and Deacons conference have played a vital role in the life of the Conference. In 1976 the conference opened an office in Clearbrook (now Abbotsford) with a full-time conference coordinator, later referred to as the conference minister. At the February 1977 annual conference sessions, a new constitution and by-laws were accepted, replacing the 1940 constitution and by-laws, and the name of the conference was changed to Conference of Mennonites in British Columbia.<br />
<br />
The conference continued to maintain close ties with the [[Conference of Mennonites in Canada|Conference of Mennonites in Canada]], which it had joined in 1937, and the General Conference Mennonite Church of North America until the transformation of the General Conference Mennonite Church and [[Mennonite Church (MC)|Mennonite Church]] into Mennonite Church USA and [[Mennonite Church Canada|Mennonite Church Canada]]. At that time the conference's denominational ties transferred to the new Mennonite Church Canada. In 2001 the Conference of Mennonites in British Columbia changed its name to Mennonite Church British Columbia as a symbol of the new Mennonite Church denominational structure in [[Canada|Canada]], and its relationship to the new [[Mennonite Church Canada|Mennonite Church Canada]].<br />
<br />
On 27 May 2007 a renewal covenant was signed by 30 of the 34 member congregations. The covenant dealt with the local congregations’ mutual relationship within MCBC and covered six areas of commitment to: essential doctrine and practice; meaningful worship and fellowship; shared ministries; discernment; mutual accountability; and service. Of the four congregations that did not sign, two signed later in 2008, while another two, [[River of Life Church (Chilliwack, British Columbia, Canada)|First Mennonite Church Greendale (Chilliwack)]] and [[Olivet Church (Abbotsford, British Columbia, Canada)|Olivet Church (Abbotsford)]] voted to leave the conference in the fall of 2007.<br />
<br />
In the summer of 2022 the conference had 26 congregations with a total membership of 2,477. In 2020 the conference had 29 congregations with a total membership of 2,751, and in the fall of 2011 the conference had 32 congregations with a total membership of 3,537. <br />
<br />
<div align="center"><br />
{| class="wikitable"<br />
| align="center" style="background:#f0f0f0;"|'''Congregation'''<br />
| align="center" style="background:#f0f0f0;"|'''Location'''<br />
| align="center" style="background:#f0f0f0;"|'''Members in 2022'''<br />
|-<br />
| [[Cedar Valley Mennonite Church (Mission, British Columbia, Canada)|Cedar Valley Mennonite Church]]<br />
|Mission<br />
| style="text-align: right;" |102<br />
|-<br />
| [[Chinatown Peace Church (Vancouver, British Columbia, Canada)|Chinatown Peace Church]]<br />
|Vancouver<br />
| style="text-align: right;" |91<br />
|-<br />
| [[Crossroads Community Church (Chilliwack, British Columbia, Canada)|Crossroads Community Church]]<br />
|Chilliwack<br />
| style="text-align: right;" |85<br />
|-<br />
| [[Eben-Ezer Mennonite Church (Abbotsford, British Columbia, Canada)|Eben-Ezer Mennonite Church]]<br />
|Abbotsford<br />
| style="text-align: right;" |197<br />
|-<br />
| [[Eden Mennonite Church (Chilliwack, British Columbia, Canada)|Eden Mennonite Church]]<br />
|Chilliwack<br />
| style="text-align: right;" |211<br />
|-<br />
| [[Emmanuel Mennonite Church (Abbotsford, British Columbia, Canada)|Emmanuel Mennonite Church]]<br />
|Abbotsford<br />
| style="text-align: right;" |256<br />
|-<br />
| [[First Mennonite Church (Kelowna, British Columbia, Canada)|First Mennonite Church, Kelowna]]<br />
|Kelowna<br />
| style="text-align: right;" |37<br />
|-<br />
| [[First United Spanish Mennonite Church (Vancouver, British Columbia, Canada)|First United Spanish Mennonite Church]]<br />
|Vancouver<br />
| style="text-align: right;" |35<br />
|-<br />
| [[Langley Mennonite Fellowship (Langley, British Columbia, Canada)|Langley Mennonite Fellowship]]<br />
|Langley<br />
| style="text-align: right;" |152<br />
|-<br />
| [[Lao Christian Church (Abbotsford, British Columbia, Canada)|Lao Christian Church]]<br />
|Abbotsford<br />
| style="text-align: right;" |40<br />
|-<br />
| [[Level Ground Mennonite Church (Abbotsford, British Columbia, Canada)|Level Ground Mennonite Church]]<br />
|Abbotsford<br />
| style="text-align: right;" |156<br />
|-<br />
| [[Living Hope Christian Fellowship (Surrey, British Columbia, Canada)|Living Hope Christian Fellowship]]<br />
|Surrey<br />
| style="text-align: right;" |188<br />
|-<br />
| [[Mennonite Japanese Christian Fellowship (Surrey, British Columbia, Canada)|Mennonite Japanese Christian Fellowship]]<br />
|Surrey<br />
| style="text-align: right;" |19<br />
|-<br />
| [[North Shore Japanese Christian Church (West Vancouver, British Columbia, Canada)|North Shore Japanese Christian Church]]<br />
|West Vancouver<br />
| style="text-align: right;" |5<br />
|-<br />
| [[Peace Church on 52nd (Vancouver, British Columbia, Canada)|Peace Church on 52nd]]<br />
|Vancouver<br />
| style="text-align: right;" |180<br />
|-<br />
| [[Peace Mennonite Church (Richmond, British Columbia, Canada)|Peace Mennonite Church]]<br />
|Richmond<br />
| style="text-align: right;" |180<br />
|-<br />
| [[Point Grey Inter-Mennonite Fellowship (Vancouver, British Columbia, Canada)|Point Grey Inter-Mennonite Fellowship]]<br />
|Vancouver<br />
| style="text-align: right;" |67<br />
|-<br />
| [[Peace Chinese Mennonite Church (Richmond, British Columbia, Canada)|Richmond Peace Chinese Mennonite Church]]<br />
|Richmond<br />
| style="text-align: right;" |68<br />
|-<br />
| [[Sherbrooke Mennonite Church (Vancouver, British Columbia, Canada)|Sherbrooke Mennonite Church]]<br />
|Vancouver<br />
| style="text-align: right;" |110<br />
|-<br />
| [[United Mennonite Church (Black Creek, British Columbia, Canada)|United Mennonite Church, Black Creek]]<br />
|Black Creek<br />
| style="text-align: right;" |70<br />
|-<br />
| [[Vietnamese Christian Church (Abbotsford, British Columbia, Canada)|Vietnamese Christian Church]]<br />
|Abbotsford<br />
| style="text-align: right;" |23<br />
|-<br />
| Vietnamese Grace Mennonite Church<br />
|Burnaby<br />
| style="text-align: right;" |10<br />
|-<br />
| [[Vancouver Vietnamese Mennonite Church (Vancouver, British Columbia, Canada)|Vancouver Vietnamese Mennonite Church]]<br />
|Vancouver<br />
| style="text-align: right;" |41<br />
|-<br />
| [[Western Hmong Mennonite Church (Maple Ridge, British Columbia, Canada)|Western Hmong Mennonite Church]]<br />
|Maple Ridge<br />
| style="text-align: right;" |45<br />
|-<br />
| [[White Rock Mennonite Church (White Rock, British Columbia, Canada)|White Rock Mennonite Christian Fellowship]]<br />
|White Rock<br />
| style="text-align: right;" |55<br />
|-<br />
| [[Yarrow United Mennonite Church (Chilliwack, British Columbia, Canada)|Yarrow United Mennonite Church]]<br />
|Chilliwack<br />
| style="text-align: right;" |60<br />
|-<br />
| '''Total'''<br />
|<br />
| style="text-align: right;" |'''2,477'''<br />
|}<br />
</div><br />
= Bibliography =<br />
Lehn, Cornelia. <em>Frontier Challenge: A Story of the Conference of Mennonites in British Columbia</em>. Clearbrook, BC: Conference of Mennonites in British Columbia, 1990.<br />
<br />
Mennonite Church British Columbia. <em>Mennonite Church British Columbia Fall 2011 Directory/Addresses</em>. Abbotsford, BC: Mennonite Church British Columbia, 2011.<br />
= Additional Information =<br />
'''Address''': 305 - 32025 George Ferguson Way, Abbotsford BC V2T 2K7<br />
<br />
'''Phone''': 604-850-6658<br />
<br />
'''Website''': [http://www.mcbc.ca Mennonite Church British Columbia]<br />
<br />
<h3 align="center"> Mennonite Church British Columbia Executive </h3><br />
<div align="center"><br />
{| class="wikitable"<br />
|-<br />
!Session Number<br />
!Convention Served<br />
!Place of Convention<br />
!Chairman/Moderator<br />
!Assistant Chair/Assistant Moderator<br />
!Secretary<br />
!Treasurer/Finance Chair<br />
|-<br />
|01<br />
|27-29 November 1936<br />
|Sardis<br />
|[[Janzen, Jacob H. (1878-1950)|Jacob H. Janzen]]<br />
|David A. Hausknecht<br />
|Franz P. Thiessen<br />
|P. P. Thiessen<br />
|-<br />
|02<br />
|13-14 January 1937<br />
|Sardis<br />
|[[Janzen, Jacob H. (1878-1950)|Jacob H. Janzen]]<br />
| <br />
|Johann Goertz<br />
| <br />
|-<br />
|03<br />
|4 January 1938<br />
|Sardis<br />
|[[Bahnmann, Nicolai W. (1879-1945) &amp; Bahnmann, Meta Regier (1887-1975)|Nicolai Bahnmann]]<br />
|David A. Hausknecht<br />
|Franz P. Thiessen<br />
| <br />
|-<br />
|04<br />
|10-11 January 1939<br />
|Sardis<br />
|[[Bahnmann, Nicolai W. (1879-1945) &amp; Bahnmann, Meta Regier (1887-1975)|Nicolai Bahnmann]]<br />
|[[Wiens, Jacob Bernhard (1898-1975)|Jacob B. Wiens]]<br />
|Franz P. Thiessen<br />
|P. P. Thiessen<br />
|-<br />
|05<br />
|15-17 January 1940<br />
|Abbotsford<br />
|David A. Hausknecht<br />
|[[Wiens, Jacob Bernhard (1898-1975)|Jacob B. Wiens]]<br />
|Franz P. Thiessen<br />
|P. P. Thiessen<br />
|-<br />
|06<br />
|22-24 January 1941<br />
|Coghlan<br />
|David A. Hausknecht<br />
|[[Wiens, Jacob Bernhard (1898-1975)|Jacob B. Wiens]]<br />
|Franz P. Thiessen<br />
|P. P. Thiessen<br />
|-<br />
|07<br />
|27-28 January 1942<br />
|Yarrow<br />
|David A. Hausknecht<br />
|[[Klassen, John Julius (1905-1971)|John Julius Klassen]]<br />
|Abram Warkentin<br />
|P. P. Thiessen<br />
|-<br />
|08<br />
|27-28 January 1943<br />
|Sardis<br />
|David A. Hausknecht<br />
|[[Wiens, Jacob Bernhard (1898-1975)|Jacob B. Wiens]]<br />
|Abram Warkentin<br />
|P. P. Thiessen<br />
|-<br />
|09<br />
|5-6 February 1944<br />
|Abbotsford<br />
|David A. Hausknecht<br />
|Johann Goertz<br />
|Abram Warkentin<br />
|P. P. Thiessen<br />
|-<br />
|10<br />
|3-4 February 1945<br />
|Abbotsford<br />
|Johann Goertz<br />
|P. Thiessen<br />
|Abram Warkentin<br />
|P. P. Thiessen<br />
|-<br />
|11<br />
|13-14 January 1946<br />
|Sardis<br />
|Johann Goertz<br />
|[[Jantzen, Aron J. (1899-1985)|Aron Jantzen]]<br />
|[[Schmidt, Gerhard G. (1894-1977)|George G. Schmidt]]<br />
|J. H. Brucks<br />
|-<br />
|12<br />
|18-19 January 1947<br />
|Vancouver<br />
|Johann Goertz<br />
|[[Jantzen, Aron J. (1899-1985)|Aron Jantzen]]<br />
|[[Schmidt, Gerhard G. (1894-1977)|George G. Schmidt]]<br />
|J. H. Brucks<br />
|-<br />
|13<br />
|24-25 January 1948<br />
|Abbotsford<br />
|[[Martens, Wilhelm Gerhard (1892-1976)|Wilhelm Martens]]<br />
|Johann Goertz<br />
|[[Schmidt, Gerhard G. (1894-1977)|George G. Schmidt]]<br />
|J. H. Brucks<br />
|-<br />
|14<br />
|15-16 January 1949<br />
|Aldergrove<br />
|[[Epp, Heinrich M. (1904-1958)|Heinrich M. Epp]]<br />
|[[Martens, Wilhelm Gerhard (1892-1976)|Wilhelm Martens]]<br />
|[[Froese, Peter J. (1913-1997)|Peter J. Froese]]<br />
|J. H. Brucks<br />
|-<br />
|15<br />
|18-19 February 1950<br />
|East Chilliwack<br />
|[[Epp, Heinrich M. (1904-1958)|Heinrich M. Epp]]<br />
|[[Martens, Wilhelm Gerhard (1892-1976)|Wilhelm Martens]]<br />
|[[Froese, Peter J. (1913-1997)|Peter J. Froese]]<br />
|J. H. Brucks<br />
|-<br />
|16<br />
|13-14 January 1951<br />
|Sardis<br />
|[[Epp, Heinrich M. (1904-1958)|Heinrich M. Epp]]<br />
|[[Jantzen, Aron J. (1899-1985)|Aron Jantzen]]<br />
|[[Froese, Peter J. (1913-1997)|Peter J. Froese]]<br />
|J. H. Brucks<br />
|-<br />
|17<br />
|1952<br />
|Abbotsford<br />
|[[Epp, Heinrich M. (1904-1958)|Heinrich M. Epp]]<br />
| <br />
| <br />
| <br />
|-<br />
|18<br />
|1953<br />
|Yarrow<br />
|[[Schmidt, Gerhard G. (1894-1977)|George G. Schmidt]]<br />
| <br />
| <br />
| <br />
|-<br />
|19<br />
|1954<br />
|Mission<br />
|[[Froese, Peter (1908-1994)|Peter Froese ]]<br />
| <br />
| <br />
| <br />
|-<br />
|20<br />
|1955<br />
|Clearbrook<br />
|[[Froese, Peter (1908-1994)|Peter Froese ]]<br />
| <br />
| <br />
| <br />
|-<br />
|21<br />
|1956<br />
|Vancouver First<br />
|[[Froese, Peter (1908-1994)|Peter Froese ]]<br />
| <br />
| <br />
| <br />
|-<br />
|22<br />
|1957<br />
|Greendale<br />
|[[Peters, Gerhard I. (1906-1999)|Gerhard I. Peters]]<br />
| <br />
| <br />
| <br />
|-<br />
|23<br />
|1958<br />
|Aldergrove<br />
|[[Peters, Gerhard I. (1906-1999)|Gerhard I. Peters]]<br />
| <br />
| <br />
| <br />
|-<br />
|24<br />
|1959<br />
|Clearbrook<br />
|[[Friesen, Nickolai N. (1901-1995)|Nicolai N. Friesen]]<br />
| <br />
| <br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|25<br />
|1960<br />
|Yarrow<br />
|[[Friesen, Nickolai N. (1901-1995)|Nicolai N. Friesen]]<br />
| <br />
| <br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|26<br />
|1961<br />
|Vancouver First<br />
|[[Froese, Peter (1908-1994)|Peter Froese ]]<br />
| <br />
| <br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|27<br />
|1962<br />
|Greendale<br />
|[[Froese, Peter (1908-1994)|Peter Froese ]]<br />
| <br />
| <br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|28<br />
|1963<br />
|Chilliwack<br />
|[[Friesen, Nickolai N. (1901-1995)|Nicolai N. Friesen]]<br />
| <br />
| <br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
| <br />
|''' Date Elected '''<br />
| <br />
| <br />
| <br />
| <br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|28<br />
|1963 February 15-16<br />
|Eden Mennonite<br />
|Jake Tilitzky<br />
|[[Neufeld, Henry H. (1912-1967)|Henry H. Neufeld]]<br />
|George Nachtigal<br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|29<br />
|1964 February 14-16<br />
|Bethel Mennonite<br />
|Jake Tilitzky<br />
|[[Neufeld, Henry H. (1912-1967)|Henry H. Neufeld]]<br />
|George Nachtigal<br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|30<br />
|1965 February 12-14<br />
|Mission United Mennonite<br />
|Jake Tilitzky<br />
|[[Neufeld, Henry H. (1912-1967)|Henry H. Neufeld]]<br />
|George Nachtigal<br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|31<br />
|1966 February 11-13<br />
|Cedar Hills Mennonite<br />
|Henry A. Wiens<br />
|M. H. Epp<br />
|George Nachtigal<br />
|[[Epp, Gilbert Edward (1926-2015)|Gilbert E. Epp]]<br />
|-<br />
|32<br />
|1967 February 10-12<br />
|West Abbotsford Mennonite<br />
|Henry A. Wiens<br />
|M. H. Epp<br />
|George Nachtigal<br />
|Victor Loewen<br />
|-<br />
|33<br />
|1968 February 9-11<br />
|First United Mennonite Vancouver<br />
|Henry A. Wiens<br />
|Abe Buhler<br />
|George Nachtigal<br />
|Victor Loewen<br />
|-<br />
|34<br />
|1969 February 7-8<br />
|Olivet Mennonite<br />
|Jake Tilitzky<br />
|Abe Buhler<br />
|George Nachtigal<br />
|Victor Loewen<br />
|-<br />
|35<br />
|1970 February 6-7<br />
|Yarrow United Mennonite<br />
|Jake Tilitzky<br />
|Abe Buhler<br />
|George Nachtigal<br />
|Victor Loewen<br />
|-<br />
|36<br />
|1971 February 12-13<br />
|Greendale First Mennonite<br />
|Jake Tilitzky<br />
|David J. Nickel<br />
|George Nachtigal<br />
|Edward Becker<br />
|-<br />
|37<br />
|1972 February 4-5<br />
|Eden Mennonite<br />
|George Nachtigal<br />
|David J. Nickel<br />
|John H. Derksen<br />
|Edward Becker<br />
|-<br />
|38<br />
|1973 February 9-10<br />
|First United Mennonite Vancouver<br />
|George Nachtigal<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|John H. Derksen<br />
|Edward Becker<br />
|-<br />
|39<br />
|1974 February 8-9<br />
|Eben Ezer Mennonite<br />
|George Nachtigal<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|John H. Derksen<br />
|Helmut Penner<br />
|-<br />
|40<br />
|1975 February 7-8<br />
|Eden Mennonite<br />
|[[Groening, George (1918–2022)|George Groening]]<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|John H. Derksen<br />
|Victor Dyck<br />
|-<br />
|41<br />
|1976 February 6-7<br />
|First United Mennonite Vancouver<br />
|[[Groening, George (1918–2022)|George Groening]]<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|Dick Hildebrandt<br />
|Victor Dyck<br />
|-<br />
|42<br />
|1977 February 11-12<br />
|West Abbotsford Mennonite<br />
|[[Groening, George (1918–2022)|George Groening]]<br />
|John Sawatzky<br />
|[[Schonwetter, Jurgen (1938-2021)|Jurgen Schonwetter]]<br />
|Victor Dyck<br />
|-<br />
|43<br />
|1978 February 10-11<br />
|Eden Mennonite<br />
|[[Groening, George (1918–2022)|George Groening]]<br />
|John Sawatzky<br />
|Siegfried Toews<br />
|Victor Dyck<br />
|-<br />
|44<br />
|1979 February 16-17<br />
|First United Mennonite Vancouver<br />
|[[Groening, George (1918–2022)|George Groening]]<br />
|John Sawatzky<br />
|Siegfried Toews<br />
|Victor Dyck<br />
|-<br />
|45<br />
|1980 February 15-16<br />
|Cedar Valley<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|John Sawatzky<br />
|Siegfried Toews<br />
|Victor Dyck<br />
|-<br />
|46<br />
|1981 February 14-15<br />
|Kelowna Gospel Fellowship<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br><br />
John Sawatzky<br><br />
(appointed in interim)<br />
|John Sawatzky<br />
|[[Neufeld, David P. (1919-1982)|David P. Neufeld]]<br />
|Lena Unger<br />
|-<br />
|47<br />
|1982 February 12-13<br />
|Peace Mennonite<br />
|Peter Retzlaff<br />
|Wilmer Tessman<br />
|Les Klassen<br />
|Lena Unger<br />
|-<br />
|48<br />
|1983 February 11-13<br />
|Olivet Mennonite<br />
|Peter Retzlaff<br />
|Wilmer Tessman<br />
|Les Klassen<br />
|Lena Unger<br />
|-<br />
|49<br />
|1984 February 10-12<br />
|Eden Mennonite<br />
|Peter Retzlaff<br />
|Wilmer Tessman<br />
|MaryAnne Boschman<br />
|Rudy Nickel<br />
|-<br />
|50<br />
|1985 February 22-23<br />
|First United Mennonite Vancouver<br />
|Peter Retzlaff<br><br />
Wilmer Tessman<br><br />
(appointed in interim)<br />
|Wilmer Tessman<br />
|MaryAnne Boschman<br />
|Rudy Nickel<br />
|-<br />
|51<br />
|1986 February 21-23<br />
|Eben Ezer Mennonite<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|Wilmer Tessman<br />
|MaryAnne Boschman<br />
|Rudy Nickel<br />
|-<br />
|52<br />
|1987 February 20-22<br />
|Eden Mennonite<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|Wilmer Tessman<br />
|MaryAnne Boschman<br />
|Rudy Nickel<br />
|-<br />
|53<br />
|1988 February 19-21<br />
|Cedar Valley<br />
|[[Rempel, Dietrich "Dick" (1935-2023)|Dietrich "Dick" Rempel]]<br />
|Walter Paetkau<br />
|MaryAnne Boschman<br />
|Rudy Nickel<br />
|-<br />
|54<br />
|1989 February 17-19<br />
|Peace Mennonite<br />
|Jake Tilitzky<br />
|Walter Paetkau<br />
|MaryAnne Boschman<br />
|Rudy Nickel<br />
|-<br />
|55<br />
|1990 February 16-18<br />
|Kelowna Gospel Fellowship<br />
|Jake Tilitzky<br />
|Walter Paetkau<br />
|George Nachtigal<br />
|Mel Penner<br />
|-<br />
|56<br />
|1991 February 15-17<br />
|Bethel Mennonite<br />
|Jake Tilitzky<br />
|Walter Paetkau<br />
|George Nachtigal<br />
|Mel Penner<br />
|-<br />
|57<br />
|1992 June 12-13<br />
|West Abbotsford<br />
|Walter Paetkau<br />
|John Sawatzky<br />
|George Nachtigal<br />
|Mel Penner<br />
|-<br />
|58<br />
|1993 June 11-12<br />
|Burns Lake First Mennonite<br />
|Walter Paetkau<br />
|Rudy Nickel<br />
|Alan Dyck<br />
|John Krause<br />
|-<br />
|59<br />
|1994 June 3-4<br />
|Peace Mennonite<br />
|Walter Paetkau<br />
|Larry Schram<br />
|Alan Dyck<br />
|John Krause<br />
|-<br />
|60<br />
|1995 June 9-10<br />
|Eden Mennonite<br />
|Walter Paetkau<br />
|Larry Schram<br />
|Alan Dyck<br />
|LaVerne Peters<br />
|-<br />
|61<br />
|1996 June 7-8<br />
|Eben Ezer Mennonite<br />
|Walter Paetkau<br />
|Larry Schram<br />
|Alan Dyck<br />
|LaVerne Peters<br />
|-<br />
|62<br />
|1997 June 6-7<br />
|First United Mennonite Vancouver<br />
|Walter Paetkau<br />
|Larry Schram<br />
|Alfred Sawatzky<br />
| <br />
|-<br />
|63<br />
|1998 June 5-6<br />
|Kelowna Gospel Fellowship<br />
|Larry Schram<br />
|Waldo Neufeld<br />
|Alan Dyck<br />
|Leona Dyck<br />
|-<br />
|64<br />
|1999 May 28-29<br />
|Sardis Senior Secondary School<br />
|Gerd Bartel<br />
|Waldo Neufeld<br />
|Alan Dyck<br />
|Leona Dyck<br />
|-<br />
|65<br />
|2000 May 26-28<br />
|Mennonite Educational Institute<br />
|Gerd Bartel<br />
|Doug Epp<br />
|Alan Dyck<br />
|Jane Andres<br />
|-<br />
|66<br />
|2001 May 5<br />
|Peace Mennonite<br />
|Gerd Bartel<br />
|Doug Epp<br />
|Lorin Bergen<br />
|Jane Andres<br />
|-<br />
|67<br />
|2002 June 8-9<br />
|Vernon Mennonite<br />
|Doug Epp<br />
|John Sawatzky<br />
|Lorin Bergen<br />
|Jane Andres<br />
|-<br />
|68<br />
|2003 June 6-7<br />
|Cedar Valley Mennonite<br />
|Doug Epp<br />
|John Sawatzky<br />
|Lorin Bergen<br />
|Jane Andres<br />
|-<br />
|69<br />
|2004 June 5<br />
|Eden Mennonite<br />
|Doug Epp<br />
|John Sawatzky<br />
|Karen H. Thiessen<br />
|Don Teichroeb<br />
|-<br />
|70<br />
|2005 February 26<br />
|Peace Mennonite<br />
|Doug Epp<br />
|John Sawatzky<br />
|Karen H. Thiessen<br />
|Don Teichroeb<br />
|-<br />
|71<br />
|2006 February 25<br />
|Eben Ezer Mennonite<br />
|Gerd Bartel<br />
|Karen H. Thiessen<br />
|Linda Matthies<br />
|Don Teichroeb<br />
|-<br />
|72<br />
|2007 February 24<br />
|Eden Mennonite<br />
|Gerd Bartel<br />
|Karen H. Thiessen<br />
|Linda Matthies<br />
|Eldon Krause<br />
|-<br />
|73<br />
|2008 February 23<br />
|Peace Mennonite<br />
|Gerd Bartel<br />
|Dan Rempel<br />
|Linda Matthies<br />
|David Niebuhr<br />
|-<br />
|74<br />
|2009 February 21<br />
|Cedar Valley Mennonite<br />
|Gerd Bartel<br />
|Dan Rempel<br />
|Linda Matthies<br />
|[[Redekop, John (1932-2021)|John Redekop]]<br />
|-<br />
|75<br />
|2010 April 10<br />
|Eden Mennonite<br />
|Dan Rempel<br />
|Karen H. Thiessen<br />
|Linda Hoock<br />
|[[Redekop, John (1932-2021)|John Redekop]]<br />
|-<br />
|76<br />
|2011 February 26<br />
|Living Hope Christian Fellowship<br />
|Dan Rempel<br />
|Karen H. Thiessen<br />
|Linda Hoock<br />
|[[Redekop, John (1932-2021)|John Redekop]]<br />
|-<br />
|77<br />
|2012 March 3<br />
|Emmanuel Mennonite<br />
|Dan Rempel<br />
|Karen H. Thiessen<br />
|Linda Hoock<br />
|[[Redekop, John (1932-2021)|John Redekop]]<br />
|-<br />
|78<br />
|2013 February 23<br />
|Bethel Mennonite<br />
|Leona "Lee" Dyck<br />
|Karen H. Thiessen<br />
|Tim Froese<br />
|Alan Peters<br />
|-<br />
|79<br />
|2014 February 23<br />
|Eden Mennonite<br />
|Leona "Lee" Dyck<br />
|Karen H. Thiessen<br />
|Rita Ewert<br />
|Alan Peters<br />
|-<br />
|80<br />
|2015 February 21<br />
|Peace Mennonite<br />
|Leona "Lee" Dyck<br />
|Karen H. Thiessen<br />
|Rita Ewert<br />
|Alan Peters<br />
|-<br />
|81<br />
|2016 February 27<br />
|Level Ground Mennonite<br />
|Leona "Lee" Dyck<br />
|Karen H. Thiessen<br />
|Rita Ewert<br />
|Gerry Grunau<br />
|-<br />
|82<br />
|2017 February 25<br />
|Emmanuel Mennonite Church<br />
|Leona "Lee" Dyck<br />
|Karen H. Thiessen<br />
|Mary Barg<br />
|Gerry Grunau<br />
|-<br />
|83<br />
|2018 February 24<br />
|Eden Mennonite Church<br />
|Leona "Lee" Dyck<br />
|Karen H. Thiessen<br />
|Mary Barg<br />
|Gerry Grunau<br />
|-<br />
|84<br />
|2019 February 23<br />
|Peace Mennonite Church<br />
|Leona "Lee" Dyck<br />
|Walter Bergen<br />
|Mary Barg<br />
|Gerry Grunau<br />
|-<br />
|85<br />
|2020 February 29<br />
|Cedar Valley Mennonite Church<br />
|Gerry Grunau<br />
|Darnell Barkman<br />
|Mary Barg<br />
|Tom Miller<br />
|-<br />
|86<br />
|2021 February 27<br />
|Virtual<br />
|Gerry Grunau<br />
|Darnell Barkman<br />
|Mary Barg<br />
|Tom Miller<br />
|-<br />
|87<br />
|2022 February 26<br />
|Virtual<br />
|Gerry Grunau<br />
|Darnell Barkman<br />
|Mary Barg<br />
|Tom Miller<br />
|-<br />
|88<br />
|2023 February 25<br />
|Peace Mennonite Church<br />
|Gerry Grunau<br />
|Darnell Barkman<br />
|Fran Hofenk<br />
|Tom Miller<br />
|}<br />
</div><br />
{{GAMEO_footer|hp=Vol. 5, pp. 181-182|date=December 2023|a1_last=Tilitzky|a1_first=Jacob|a2_last=Thiessen|a2_first=Richard D.}}<br />
[[Category:Area/Regional Conferences]]</div>RichardThiessen