Canadian Mennonite
Volume 12, No. 10
May 12, 2008


Viewpoints

Readers Write

We welcome your comments and publish most letters sent by subscribers intended for publication. Respecting our theology of the priesthood of all believers and of the importance of the faith community discernment process, this section is a largely open forum for the sharing of views. Letters are the opinion of the writer only—publication does not mean endorsement by the magazine or the church. Letters should be brief and address issues rather than individuals.

Please send letters to be considered for publication to letters@canadianmennonite.org or by postal mail or fax, marked “Attn: Readers Write” (our address is on page 3). Letters should include the author’s contact information and mailing address. Letters are edited for length, style and adherence to editorial guidelines.

Homosexuality forum should have included other key voices

Canadian Mennonite University (CMU) set an excellent example for its constituent churches by hosting the recent forum on homosexuality, and I appreciate the thorough coverage given the event by Canadian Mennonite (March 3, page 14).

The report on this important event did raise some questions in my mind, though. It would appear that not all the key voices that need to be heard at such a forum were invited to come. The voice of a gay man deeply connected with change ministries and who is now involved in an opposite-sex marriage, and the voice of a caring mother struggling for a time to come to terms with the reality of having a lesbian daughter (also now married to an opposite-sex partner), were heard at the forum. But there was no voice speaking for the typical Canadian Mennonite gay or lesbian person.

Having been involved over the years with many dozens of gay persons, male and female, and being the proud father of a lovely lesbian daughter, it is my observation that by far the majority of Mennonite persons with a same-gender attraction have comfortably come to terms with their gayness, are often involved in a long-term loving relationship with a partner of the same sex, and more and more frequently live in middle-class suburbs in our larger Canadian cities while quietly raising a family.

Contrary to what may be the wishful thinking of our Mennonite congregations, most Mennonite gay persons do not end up in marriage relationships with someone of the opposite sex. In fact, for most gays to do so would not be a good idea, as it would mean being untrue to themselves and to the God who made them the way they are.

The sole criteria of modern marriage ought to be love and compatibility. Val Warkentin, the parent of a lesbian daughter and a presenter at the forum, put it well: “Gender has no place in the realm of love.” Modern times and new understandings of homosexuality call for new traditions and new accommodations to new realities. Perhaps that is why the Holy Spirit builds God’s church out of new wineskins, not old ones.

Victor Fast, London, Ont.

Mennonites must use Scripture to discern environmental wisdom

I began reading the column by Paul Fieguth, “A God who loves the whole world,” (Feb. 18, page 11), with great anticipation. While there is much to agree with and applaud, I would like to respond and respectfully disagree.

I, too, wish to claim my Anabaptist-Mennonite identity and pacifist values as a starting point. In 1992, I completed a degree in theology and environmental philosophy. My reflections come out of years of reading and contemplation, and more recently as a practising farmer.

I believe that we Anabaptist-Mennonites should be very careful when we seek to bring into service a way of thinking that is not first examined carefully in the light of Scripture and before our community of faith as a whole.

My fundamental concern with Fieguth’s direction is in his use of the Scientific Principle. I agree that the earth has a finite carrying capacity and finite resources. But we do not yet know what that carrying capacity is. And we do not yet know in what creative ways human beings may continue to live, lightening their footprint as they continue to live on the earth.

English economist Thomas Malthus, whom Fieguth mentioned, has all the credibility of Hal Lindsey, who predicted the end of the world in 1988 in his best-selling book, The Late Great Planet Earth, while the Club of Rome, an international think tank that was also quoted, continues to suggest regulations that increase the power and scope of governments to govern their citizens, instead of empowering their citizens.

If one is to ask an economic theorist to serve an Anabaptist-Mennonite environmental ethic, perhaps a better choice is Hernando de Soto, a Peruvian economist. He argues that when citizens of the developing world are able to access civic services—including land title, law-abiding banking services and appropriate credit—they then go about arranging their affairs to stimulate the growth of communities without the need for external investment that makes them vulnerable to mature global capital markets. De Soto is remarkably creative. His thinking is grounded in both historical research and praxis on several continents. Using the success he has had in the developing world may be an avenue to explore as we seek to live as stewards in creation.

My hope is that brothers and sisters in Canada and around the world will explore new and creative environmental avenues that will honour God and live peaceably with creation.

Walter Bergen, Abbotsford, B.C.

Mennonites who benefited from war mustn’t refuse to pay for it now

Re: “Mennonites must quit paying for Canada to go to war” letter by Benno Barg, March 17, page 9.

If special interest groups were to start running a country, we would create fractious chaos. Imagine if Mennonites were to selectively hold back 8 percent of their taxes that now go to the military. Agnostics and atheists might, in retaliation, lobby the government by refusing to subsidize organized religion, which depends on tax receipts. Or imagine if the elderly, who often protest paying the education portion of their property taxes, expanded that to include the portion of provincial and federal taxes that support public education.

We, by choice, immigrated to this country after Canada—through war—helped save us from Hitler and Stalin. Now, after 60 years of benefiting from this gift, are we going to become tax rebels in our own land? I abhor war, but becoming a taxation rebel is illegal and immoral.

Peter Siemens, East St. Paul, Man.

Abbotsford Mennonite clarifies position on MC B.C. covenant

Through various articles and letters in Canadian Mennonite, information and opinions have been presented about the Mennonite Church B.C. covenanting process. As noted, four congregations chose not to sign the covenant. Two of these congregations have since withdrawn from MC B.C. From the letters it seems understood that all four non-signing congregations, including Abbotsford Mennonite Fellowship, are dissenting congregations.

We would like to clarify this misperception. We are not one of the congregations expressing a desire to leave either MC Canada or MC B.C. We continue to be supporters of MC Canada and MC B.C. We contribute financially, attend meetings and have a member serving on a conference committee.

We chose to abstain from voting on the covenant, neither supporting it nor opposing it. We simply had some difficulty around the dynamics on which the covenant process was based. In spite of those differences we affirmed our support as a member congregation of MC B.C.

We do want the wider Mennonite community to know that we are a supporting congregation of both MC Canada and MC B.C. We are not dissidents.

Walter Paetkau

Walter Paetkau is vice-chair of Abbotsford Mennonite Fellowship, Abbotsford, B.C.

From Our Leaders

From witness to ‘withness’

George Schmidt

For the past 37 years, Kinghaven—a treatment centre for men addicted to alcohol and drugs—has been the next-door neighbour of West Abbotsford Mennonite Church, Abbotsford, B.C.

Although there were questions and concerns on the part of leaders and members regarding the rather unusual and possibly fearsome new neighbours in the beginning, there was no serious objection to their arrival. As a matter of fact, the women of the church were soon heavily involved in refurbishing the dormitory rooms, equipping the kitchen and stocking the pantry.

The church realized quite early that “God had not made a mistake” in planting Kinghaven right on its doorstep; this was obviously an invitation and a challenge, and it responded. But that’s not to say the church didn’t make some. It reached out in the way most Christians reach out, by trying various approaches to get these “outsiders” to come “inside” the church to hear how God can be found. Except for an annual banquet, most attempts didn’t work.

It also became clear that new insights are of little use unless they are intentionally put into action.

This picture changed very quickly when the Lord provided leaders who saw that church is not primarily about member services, but rather about the recruitment, training and deployment of members for demonstrating practically the relevance and power of the gospel, and for allowing people to meet “Jesus in work clothes.”

The understanding grew that most people are “loved to the Lord” by believers who dare to leave the safety of the “fortress,” and that they become much more willing to try new things—like going to church—if they are accompanied by a helpful, trusted friend.

It also became clear that new insights are of little use unless they are intentionally put into action. The answer to “Where do we begin?” was a no-brainer: With the nearest neighbours at Kinghaven, of course. “What do we do?” was answered initially by “What do they need” and “What do we have to offer?”

Since the Twelve-Step Program permeates Kinghaven’s overall approach to addiction recovery, West Abbotsford Mennonite realized it has the resources to make the God of the Bible a clear and attractive option at Step Three, where clients commit to a choice of a “higher power.”

First, a Spiritual First Steps gathering at the church was cleared with Kinghaven’s administration and a growing stream of men participated enthusiastically; some even committed to following Jesus after a short time.

It also did not take long before more and more began attending church services and other gatherings. Because they found warmth and acceptance, they invited new clients. This intentional ministry was soon followed by a Bible discussion group right at Kinghaven, then two Alpha courses per year and, more recently, by a Next Steps program for graduates from Kinghaven and Alpha.

West Abbotsford membership now includes a growing number of these former “outsiders.” We are grateful and excited about the Lord’s work among us.

George Schmidt is the founding chair of Kinghaven and member of West Abbotsford Mennonite Church. He is also the chair of the MC B.C. Evangelism and Church Development Committee.

New Order Voice

So he gave them over to oil

Will Braun

A year ago, I polled a couple Mennonite organizations about their efforts to address climate change. I found them poised for action. Given their enthusiasm, I promised to check back in a year. Here’s what I found.

The first thing Pam Peters-Pries, executive secretary for MC Canada’s Support Services Council, points to is that the denomination will use compostable dinnerware at the annual assembly this summer. It has also gone to primarily online registration and paperless promotion for the event. In addition, the event facilities and most of the lodgings are at the same site, thus reducing the need for transportation.

Our conversation was much longer than that. There are resolutions, a “plan to develop a plan,” and theological rigour, but when you distill it down to actual actions that reduce actual greenhouse gas emissions, the above list is it.

Over at Mennonite Central Committee (MCC) Canada, Heidi Koole, who sits on the binational Caring for Creation Task Force, says some Winnipeg staff have opted out of certain fly-in meetings and they compost lunchroom refuse. Roughly half the staff has pledged to walk or bike to work at least some of the time, and they are significantly expanding their community garden, turning lawn into garden for staff and neighbours. Again, there is more activity in the works, but in terms of tracking the actions that reduce emissions, this is about what it looks like.

But too rarely does the climate conversation focus on the bottom line: actions that actually reduce greenhouse gas emissions.

I could go on about plans for hiring help, passing more resolutions and doing energy audits, which have been talked about at the MCC office in Winnipeg since at least 2001. But too rarely does the climate conversation focus on the bottom line: actions that actually reduce greenhouse gas emissions. On that count, the above list—though laudable in some ways—surely amounts to less than Kyoto-strength reductions, which would have to be considered the barest minimum.

Peters-Pries admits the MC Canada initiatives are also “fairly nominal” compared to the impact of just getting everyone to the assembly.

Climate change has galvanized the global conscience like nothing before. But the movement is failing at the one thing that ultimately matters most: a reduction from current levels of annual global emissions. We are unable to translate our intentions into actions of the sort so obviously required. We don’t know how to live on substantially less energy. We don’t know how to be a national or international church family without lots of flying.

The extent to which we seem stuck in our energy dependence makes me think of the biblical notion found in Psalm 81:12, and elsewhere, where God says of the beloved Israelites: “So I gave them over to their stubborn hearts, to follow their own counsels.” Our churches are so completely mired in the energy-addicted culture that sometimes I wonder if God has said, “Okay, if that’s what you really want, go for it and see how it turns out.”

It’s time to beg for mercy. Maybe MCC could call a month-long travel moratorium as a sort of fast for mercy and prayer for creative courage. Maybe MC Canada could cancel the 2009 assembly. Then staff could use the time they would have spent planning the event on implementation of concrete greening initiatives, and the rest of us could spend that weekend in home group meetings to beseech God for mercy and talk about why it’s so bloody hard to give up oil.

Will Braun attends Hope Mennonite Church in Winnipeg. You can reach him at editor@geezmagazine.org.

Young Prophets

A farmer without land

Derek Funk

Every once in a while I like to escape into a world of fantasy through the computer game, John Deere American Farmer, as a stereotypical farmer named Hank. This romanticized fantasy of becoming the supreme ruler of crops and livestock while turning a pretty penny is the closest thing I have to our family-run vineyard back in Jordan, Ont., where I spent the first 20 years of my life.

Today, these rolling hills and vineyards seem distant, and I feel a disconnection from the land that pains my soul. Now living in the heart of Winnipeg with my wife Sarah, we occupy a tiny one-bedroom apartment on the second floor of a house built in 1892. An older home to be sure, but the woodwork and hardware are rich and reminiscent of an era I can only imagine. It’s an era when both the Red and Assiniboine rivers would have been visible from our front window. Gardens, trees, wildlife and maybe a shed would have inhabited the yard, instead of gravel, miscellaneous junk, cars and surrounding buildings.

I find myself longing to connect with the land in ways Hank can’t provide. I long to smell the freshly tilled soil, to see the new buds of spring painting the landscape in shades of pink and green, to work with my roughed-up, dried-out, calloused hands with dirt tracing the cracks in the skin and jammed deep under my nails, to work with the tools necessary to put food on the table.

Maybe I am romanticizing my memories, and maybe I should just go home to my vineyards and rolling fields. But I’m afraid. I am concerned that if I do there will be another voice lost that seeks to connect our youths and people in urban settings to places where, for many of us, life and faith were produced from hard work, from creation and from the direct influence of the land.

I hope to expose our youths to a life where the uncertainty of weather patterns and crop health throughout the growing season is commonplace.

This summer, I am excited to be leading our church’s youths on a journey back to the farm, to connect with the land and God’s creation. Together, we’ll learn about modern agriculture and the food process, as well as getting to test some of our skills.

I hope to expose our youths to a life where the uncertainty of weather patterns and crop health throughout the growing season is commonplace. I am inviting them to understand that farmers are not just simplistic creatures who play in the dirt, but are intelligent and hard-working despite the negative stereotypes. I want us to see that the decisions we make about food directly impact our rural neighbours, and to see that the family farm is rarely the family farm anymore, but—willingly or not—a part of the multinational corporate system strategically taking over the countryside. Finally, I want the youths to see that it’s possible to acquire a work ethic, knowledge, skills, wisdom and faith not taught in academic institutions or the concrete jungle.

I am young, and hopefully have many more years to walk the path of life. I have no idea what potholes and curves my path will reveal. But I believe the best way to enjoy the path is to keep moving forward, stopping every once in a while to smell the roses and take a bite from some of the fruits I find along the way.

Returning physically to what was, is never the remedy to an emotional or mental disconnect. Instead, healing and moving on require us to take what we have learned, apply it to where we are now, and move forward with a well full of experience, wisdom, knowledge and faith.

I don’t know if returning to the farm permanently is part of my path, but I hope to find harmony and understanding between my roots on the farm and my present life as an urbanite and minister. In the meantime, I can always load up Hank for a superficial fill and continue to work at ways I can take responsibility for my personal impact on farmers. I plan to continue encouraging myself, our youths and our churches to be creative in connecting with God in ways that take us to the frontier of our faith.

Maybe this is where the harmony is found.

Derek Funk, 26, considers himself a farmer without land. He is associate minister at First Mennonite Church, Winnipeg.


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