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What's in a Name?
Many MB churches (such as my own) are downplaying their "Mennonite Brethren" title in public. "Brethren" sounds like a secluded convent of highly religious men. Surely that is not what we are, but in order to explain that to the unchurched, we either have to avoid the name or explain it through an awkward history lesson. I am not one for political correctness, but the name is outdated.
I have an alternative which retains the "MB" designation: "Mennonite Believers Church". It is gender inclusive, culturally clear and begs a question worth pursuing with the unchurched: "So what is it that you believe?" It retains honour for Menno as our founding father, yet clearly points toward Jesus Christ, in whom we believe. I'd rather explain that than how the word "Brethren" fits into my concept of church and Christianity.
Ryan Dahl, (E)
Langley, B.C.
Identity clear
In response to John Redekop's "Whose Anabaptist Heritage?" (Personal Opinion, June 12), the name Mennonite Brethren has no other meaning than to distinguish us from the other denominations. All members of Mennonite Brethren churches have chosen to be Mennonite Brethren unless they were deceived into believing they were not joining an MB church. Does God not bless the Mennonite Brethren church? Is the world-wide population explosion in the MB church not a blessing from God? We should change the name and the structure of the church if it hinders the message of Jesus and the blessing of God on the church. We should not make the change to hide or to confuse our identity.
Henry Koop,
Winnipeg, Man.
Great church statesman
I was saddened to read in the last issue of the MB Herald of the "translation" of J.B. Toews to his heavenly reward. Although he was known as a great church statesman, theologian and educator, we came to know him as a friend during our years at seminary in Fresno, Calif. It was not long after our arrival that J.B. approached us after chapel to invite us to lunch and this was the start of a lasting friendship. He was a kind and generous man. During our Sunday afternoon visits, we were often treated to tea freshly made in his Russian samovar, his favourite mail order Christmas cake or other goodies that he always seemed to have on hand. Time would fly as we talked, whether the conversation was about his beloved Nettie and how he missed her, or his love for God and the church. His grasp of church history and missions was truly amazing. Spending an hour with him often seemed like packing a full course into that brief period of time. We will always remember J.B. and praise God for him.
A.W.Dyck, (E)
Edmonton Alta.
Well-founded concern
Harry Loewen, in "Why remove the pulpit?" (Letters, May 15) raises a well-founded concern. Haddon W. Robinson in Biblical Preaching states: "A basic rule of grooming and dress for a preacher is that they should fit the audience, the situation, and the speaker, . . . The eyes, hands, face and feet say as much to a congregation as do the words we utter—in fact, more. Psychologist Albert Mehrabian breaks it down to a formula. Only 7% of the impact of a speaker's message comes through his words; 38% springs from his voice; 55% from facial expressions."
I have a problem with some of the percentages. However, I do know that when I observe a preacher, body language telling me, "Behold who is talking to you", then his words don't a mount to much more than the 7%.
Jake Peters,
Winnipeg, Man.
Distractions
In response to Harry Loewen (Letters, May 15), my problem is not so much the absence of the pulpit, as the absence of "sewn-shut" pockets of the person behind the absent pulpit. Perhaps the initial class of every homiletics course should consist of a 20-minute message accompanied by a "hands-on" demonstration of 40 "out-of-pocket" distractions, followed by a content retention test by the students.
Len Schroeder,
Kelowna, B.C.
Responsible to provide for family
Barbara Armstrong ("Insurance Needs", May 15) and I would agree that some Christians are overly concerned with their financial well-being. As one who earns his living as a financial planner, I have grappled with the questions: "Is insurance scriptural? If I have insurance, am I no longer trusting in God?" There are no verses which speak directly on insurance, but these are the principles I have considered: God owns everything (Psalm 24:1); God entrusts us as stewards and we are accountable (Matthew 25:14-30); God wants us to focus on Him and He will provide our daily needs (Luke 12:22-31). At the same time, God wants us to work (II Thessalonians 3:10); we are encouraged to save for future needs (Proverbs 6:6-8) and we are to provide for our families (I Timothy 5:8).
This question came to my mind: Does my responsibility to provide for my family extend beyond my earning years, or does my eventual death or possible disability somehow absolve me of this responsibility? I feel that God approves of the reasonable insurance plan we now have in place. If God calls me home soon, I know that I have provided the basics for my family. I also realize that the church body will provide for my family as needed: spiritually, emotionally and even financially, but I came to the conclusion that providing for my family financially is my responsibility before it is the church's.
As with anything, by itself insurance is neither good nor bad. It is how we use it, and what priority we allow it to have in our lives.
Robert Klassen,
Grand Forks, B.C.
First Nations omitted
I was glad to see the Canadian MB Conference is supporting ethnic groups in evangelism (84th convention, April 17). I did not, however, see either prayer or financial support for First Nations ministries in Canada.
My wife Diane and I are members of West Portal MB Church, Saskatoon, and are grateful for their support for our ministry under NAIM ministries. We work as hospital chaplains to First Nations people, as well as with young adults in a mentoring, teaching role. In our 25 years of sharing the gospel with First Nations peoples in Western Canada, I have learned the nature of these people is relational, picture-thinking and cross-cultural, especially in the urban environment. We have listened to some of the painful stories of abuse in their lives, and have seen many turn their lives over to Jesus Christ. Many have graduated from vocational schools and universities to work in urban settings and on their reserves. We know a number of First Nations men and women who are committed Christians, well-educated, who want to minister to their own peoples. The roadblocks they face are lack of financial, prayer and moral support. Many have become discouraged and even quit the ministry because of this lack. What will the Canadian Mennonite Brethren Church do to help solve this dilemma of the First Nations Christian workers in Canada?
Ed Cooper,
Saskatoon, Sask.
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