Canadian Mennonite
Volume 7, number 21
November 3, 2003
LocalChurch

'Groundbreaking' in more ways than one


Leamington, Ont.



Groundbreaking ceremonies were held on October 5 for an 84-bedlong-term care wing at Leamington Mennonite Home and Apartments.

The financing of “Project Home Rebuild” was also groundbreaking. Two institutions—Mennonite Savings and Credit Union (MSCU) and Mennonite Foundation of Canada—collaborated on their first joint financing project to provide the $6.8 million in mortgage funds. MSCU provided $4.75 million, and Mennonite Foundation $2.05 million.

The $9.5 million project is the fifth since Leamington Mennonite Home was constructed in 1964. A low rental facility, Homeview Apartments, opened in 1968. Pickwick Apartments, where rent is geared to income, were built in 1979. A townhouse project was completed in 1989, and The Gardens, a life-lease condo complex, opened in 1990.

“From our perspective, this project exemplifies faith in action through the practice of mutual support,” said MSCU Leamington manager John Dean. “MSCU is pleased to...provide loan funding in partnership with Mennonite Foundation of Canada.”

Bob Veitch, general manager of Mennonite Foundation of Canada, said, “This model brings together the Anabaptist community across Canada to partner in a unique way, using savings and managed charitable assets to help fulfill the mission and vision of Leamington Mennonite Homes.”

Ontario’s Ministry of Health will provide $6.3 million in construction funding for the project, to be paid over a 20-year period. A local three-year campaign to raise $1.79 million in support of the project has netted $827,000 to date.

The mission of Leamington Mennonite Homes is to provide a continuum of care, said Linda Tiessen, administrator. “This [addition] is an important part of that continuum, as it allows us to provide the most complex care… to the frail elderly in the community.”

The home is the only charitable long-term care provider in Essex County. The new wing will have dining rooms and activity areas on each floor, a palliative care room with an adjoining room for family members, a chapel and community meeting room, and enlarged tub and spa areas.

Upon completion of the new facility, planned for early 2005, the existing 72-bed home will be converted into a 44-bed retirement home.—From release by MSCU, MFC and Leamington Home






New models of church emerging
in rural communnities


Saskatoon, Sask.



Driving through rural Saskatchewan, one gets a sense of unbroken monotony, of an unchanging landscape. But if you look into the fabric of Mennonite life in this province, you will find that values and priorities are shifting.

A report just issued by the Vibrant Rural Churches Project of Mennonite Church Saskatchewan reveals some surprises. The nine-page report, written by Eric Olfert and Naomi Unger, uses words like “real flexibility and resourcefulness” in profiling the 10 smallest rural congregations. It also takes a look at the highs and lows of small church life and what individuals are doing to survive.

Olfert notes that “the stress our rural communities are under has accelerated...the urgency of developing new models of doing church.”

These communities have watched members of their spiritual family being pulled away from their roots. Young people are leaving to attend school or find work. Seniors are moving to larger centres to be closer to health care. And young families feel compelled to go where there will be friends and programs for the children.

Such realities have forced congregations to answer hard questions about their future, questions that challenge their already amazing resilience: how to survive with a part-time pastor or no pastor; how to make the Mennonite church applicable to other Christians whose churches have closed down; how to provide ministry for teens and children; and how to share resources with other small churches.

New models are being forged from necessity. In these churches, it’s understood that everyone is involved. Teenagers are leading worship. The shy are teaching Sunday School. Busy mothers are providing children’s features. No one is excused for lack of experience, courage or time.

Emmaus Mennonite in Wymark, only 35 members strong, is accomplishing much in its community. Vacation Bible School draws in about 50 children from the community. Out of that has come a Wednesday Night Club for children.

In December, a choir sings for seniors and joins an inter-church Christmas program. A women’s Mission Club visits the elderly, hosts a Seniors Day, organizes a borscht and pie sale, and puts on a Thanksgiving dinner. But being community minded has not stopped them from supporting conference programs like Camp Elim.

Many other rural churches have similar stories to tell. Everyone wears two or three hats.

The second unspoken rule is that no one complains that the effort isn’t good enough. All contributions are appreciated. Praise is freely offered.

The third rule is that traditional ways are open to review. Tried and true ways of “doing church” are receiving a spiritual overhaul, with some promising results. Being more flexible about worship style has deepened the worship experience for many members. At Emmaus Mennonite, children are allowed to dance in the aisles.

Many rural churches are discovering that there is “increased life in working closely together with churches of other denominations.” Whether it is responding to community misfortunes together, sharing resources, or welcoming worshippers without forcing them to become Mennonite, these communities aren’t holding each other at arms length anymore.

In fact, some congregations are considering forming a multi-denominational church. Why maintain three or four struggling churches when so much could be gained by joining forces?

The small size of these 10 congregations in the study has also meant there is no fence sitting.

“Decision making involves the whole congregation and commits the whole group,” said one church with 20 members.

A warm sense of family has developed in these churches. Even newcomers receive a welcome that mirrors an experience of “coming home.” More impressive, points out Olfert, is that there is “reduced age-group stratification.” The current model of church involves each age group having its own events. In these rural churches, the invisible lines between generations are erased and friendships that develop lead to natural mentoring.

The public face of the Mennonite church in small towns is changing. Pastors are becoming more involved in ministerial groups. Communities turn to Mennonite clergy for funerals and weddings—Mennonite pastors are becoming, in effect, community pastors.

Another way of surviving the urban exodus has been for two or three churches to share one pastor. For example, both Fiske and Herschel Mennonite churches have the same postal code and the same pastoral team. Bethany Mennonite in Watrous uses a part-time pastor from a United Church background.

Congregational exchanges offer comfort to over-worked members and help ease loneliness. Combined picnics, communion and Passion Week services also help. Some churches are also joining other denominations for special events.

Yet there is also a strong sense of frustration. The study notes comments like, “In ten years, there may not be a church here,” or “We’ve talked about joining forces with the Catholic church but the priest wasn’t interested” or “It’s frustrating that the votes we get at conference are determined by our numbers, not by our giving.”

Comments like these are indicators that something should be done on the conference level, something to restore a sense of fairness between rural and urban churches.

“The urban-rural conversation should recognize that there are great differences in perspectives, needs and problems,” said one person from a 45-member congregation.

Ways of broadening the understandings between rural and urban congregations are being considered. A study guide based on what Unger and Olfert heard is being prepared. The second phase of the project will explore further options.—Karin Fehderau








Turkey tax fills food pantry


Photo: Tom the turkey visited Home Street Mennonite Church on Thanksgiving Sunday.

Winnipeg, Man.


An empty church pantry, a pastor, and a live poultry specimen came together in a Thanksgiving service at Home Street Mennonite Church.

Tom the turkey stood quietly in his straw-lined cage, seemingly unaware that he was guest of honour during the children’s time. Nor did Tom realize his role in the turkey tax—a strategy dreamed up to fill the food pantry of this inner-city church.

Keeping the pantry stocked remains an ongoing challenge for the Home Street congregation. Visitors who need food come any time and on any day of the week, including Sunday mornings.

Both children and adults were invited to take home and fill out a form that looked like an income-tax document, with calculations based on various courses consumed at their Thanksgiving meal. There were deductions for drinking water instead of juice, sharing the meal with a non-family member, and reductions for seniors.

The strategy raised over $800 for the food pantry, with a promise of more dollars to come. The junior youth will create hampers with essential food items for balanced meals.

The Thanksgiving service included the hymn: “Strangers and neighbours, they claim my attention. / They sleep by my doorstep. They sit by my bed. / Neighbours and strangers, their anguish concerns me, / And I must not feast till the hungry are fed” (#142 in Hymnal: A Worship Book).— Dan Dyck



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